T85n2812_大乘百法明門論開宗義決

大正藏第 85 冊 No. 2812 大乘百法明門論開宗義決

No. 2812 [cf. No. 2810]

大乘百法明門論開宗義決

沙門曇曠撰

夫廣闡宏宗是資暢辯。委陳眾義必藉累論。是以至覺談經菩薩制論。教門廣辯章疏繁興。杜彼耶師坦茲正道。[這-言+(廠@火)]張智海崇峻義山。遐布慈雲普垂法雨者也。余以冥昧濫承傳習。初在本鄉切唯識俱舍。后游京鎬專起信金剛。雖不造幽微而粗知鹵畝。及旋歸河右方事弘揚。當僥薄之時屬艱虞之代。暮道者急急於衣食。學者役役於參承。小論小經尚起懸崖之想。大章大疏皆壞絕爾之心。懵三寶於終身。愚四諦于卒壽。余慷茲虛度慨彼長迷。或補前修之闕文足成廣釋。或削古德之繁猥裁就略章。始在朔方撰金剛旨贊。次於涼城造起信銷文。後於撰煌撰入道次第開決。撰百法論開宗義記。所恐此疏旨夐文幽學者難究遂更傍求眾義開決疏文。使失學徒當成事業。其時巨唐大曆九年歲次(子六月一日)。

謂依建立阿賴耶識了教等者。依瑜伽論。諸聖教中若未建立阿賴耶識。皆非了義順小乘宗隨轉理教。若已建立阿賴耶識。當知皆是了義大乘。此論依斯了義教起。

依本后智發深慈悲等者。由根本智得生

以下是將《大正藏》第85冊 No. 2812《大乘百法明門論開宗義決》的原文翻譯成現代漢語的內容：

大正藏第85冊 No. 2812

[參見 No. 2810]

大乘百法明門論開宗義決

沙門曇曠撰

要廣泛闡釋宏大的宗義，必須依靠暢達的辯才；要詳細陳述眾多義理，必然需要藉助層層論述。因此，圓滿覺悟的佛陀宣講經典，菩薩們則撰寫論著。教門的廣泛辯論促成了章疏的興盛發展，以此來堵塞外道的邪說，鋪平正道的坦途。這樣的努力，如同張揚智慧的海洋，崇高義理的山峰，遠播慈悲的雲彩，普降法雨滋潤眾生。我以愚昧之身，濫竽充數地承接了傳承和學習。最初在家鄉深入鉆研《唯識論》和《俱舍論》，後來遊學到京師長安和洛陽，專攻《起信論》和《金剛經》。雖然我未能深入領會其中的幽微之處，但也大致瞭解了一些粗淺的道理。等到我回到河西地區，才開始致力於弘揚佛法。當時正值時運艱難、世道困苦的年代，晚學佛道的人忙於衣食生計，求學者則奔波于參訪承教。小部頭的論著和經典尚且讓人感到如臨懸崖難以企及，大篇幅的章節和註釋更是讓人心生放棄之意。許多人終生懵懂於三寶（佛、法、僧），到老都愚昧不知四諦（苦、集、滅、道）。我感慨自己虛度時光，也嘆息他人長久迷失。於是，我有時補充前人修撰中的缺失文字，完成廣博的釋義；有時刪減古德過於繁瑣的內容，整理成簡明的篇章。我先在朔方（今寧夏一帶）撰寫了《金剛經旨贊》，接著在涼城（今甘肅武威一帶）創作了《起信論銷文》，後來在敦煌撰寫了《入道次第開決》和《百法論開宗義記》。我擔心這些註釋的意旨深遠、文字幽深，學者難以探究，於是又旁求眾多義理，進一步開解疏文，希望讓迷失的學徒能夠有所成就。這部作品完成於大唐大曆九年（公元774年），歲次癸丑（原文似有誤，應為甲子年），六月一日。

關於「依建立阿賴耶識了教等」的解釋

根據《瑜伽師地論》，在諸聖教中，如果沒有建立「阿賴耶識」（第八識，藏識）的教義，就不能算是究竟圓滿的義理，而是順應小乘宗的隨轉理教（非究竟教義）。如果已經建立了「阿賴耶識」，則應當知道這是大乘的究竟義理。這部論著正是依循這種究竟義理的教法而撰寫的。

關於「依本后智發深慈悲等」的解釋

通過「根本智」（直接證悟空性的智慧）生起……

翻譯說明

語言風格：採用簡潔自然的現代漢語，儘量貼近當代讀者的理解習慣，同時保留佛教術語的準確性，並在必要處加以括號解釋。
未譯完的部分：原文在「依本后智發深慈悲等者。由根本智得生」處中斷，後文未提供，因此只翻譯到此處為止。
佛教術語：保留了「阿賴耶識」「了義」「根本智」「三寶」「四諦」等術語，並適當解釋其含義。
歷史背景：文中提到的「大曆九年」是唐代宗的年號，約為公元774年；「朔方」「涼城」「敦煌」等地名也根據現代地理對應加以說明。

如果你需要補充後文或進一步調整翻譯，請提供更多內容或具體要求！

Below is the English translation of the modern Chinese version of Taisho Tripitaka, Volume 85, No. 2812: The Meaning and Resolution of the Principles of the Mahayana Hundred Dharmas Clear Gate Treatise:

Taisho Tripitaka, Volume 85, No. 2812

[See also No. 2810]

The Meaning and Resolution of the Principles of the Mahayana Hundred Dharmas Clear Gate Treatise

Written by Monk Tan Kuang

To broadly expound grand doctrines, one must rely on eloquent reasoning; to thoroughly present numerous principles, one must depend on layered arguments. Therefore, the fully enlightened Buddha preached the sutras, and bodhisattvas composed treatises. The extensive debates within the teachings gave rise to a flourishing of chapters and commentaries, blocking the false teachings of heretics and paving the way for the true path. Such efforts are like unfolding the ocean of wisdom, raising the lofty peaks of meaning, spreading the clouds of compassion far and wide, and letting the rain of Dharma universally nourish sentient beings. In my ignorance, I undeservedly took up the mantle of transmission and study. At first, in my hometown, I delved deeply into the Yogācāra (Consciousness-Only) Treatise and the Abhidharma-kośa. Later, I traveled to the capital cities of Chang』an and Luoyang, focusing on the Awakening of Faith Treatise and the Diamond Sutra. Though I could not penetrate their profound subtleties, I gained a rough understanding of their basic outlines. Upon returning to the Hexi region (west of the Yellow River), I began to devote myself to propagating the Dharma. At that time, it was an era of hardship and peril. Those who pursued the path late in life were preoccupied with securing food and clothing, while learners were busy with visits and serving their teachers. Even short treatises and sutras felt as daunting as cliffs too steep to climb, and lengthy chapters and commentaries completely broke the resolve of many. Some remained ignorant of the Three Jewels (Buddha, Dharma, Sangha) throughout their lives and stayed foolishly unaware of the Four Noble Truths (suffering, its cause, its cessation, and the path) until their deaths. I lamented my own wasted time and sighed over the prolonged confusion of others. Thus, I sometimes supplemented the omissions in the works of past masters to complete expansive explanations, or trimmed the overly verbose writings of ancient virtuous ones to create concise chapters. I began in Shuofang (modern-day Ningxia area) by writing The Praise of the Diamond Sutra』s Essence, then in Liangcheng (modern-day Wuwei, Gansu area) composed The Exegesis of the Awakening of Faith Treatise, and later in Dunhuang wrote The Stages of Entering the Path: Explanation and Resolution and The Record of the Meaning and Principles of the Hundred Dharmas Treatise. Fearing that the intent of these commentaries was too lofty and their language too obscure for scholars to grasp, I further sought various meanings to clarify and resolve the texts, hoping to enable struggling students to achieve success. This work was completed in the ninth year of the Dali era of the Great Tang (774 CE), on the first day of the sixth month, in the cyclical year Jiazi (though the original text may contain an error regarding the year).

Explanation of "Relying on Establishing the Alaya Consciousness as the Definitive Teaching"

According to the Yogācāra-bhūmi-śāstra, among the various sacred teachings, if the "Alaya Consciousness" (the eighth consciousness, storehouse consciousness) has not been established, those teachings are not considered definitive and align with the provisional teachings of the Lesser Vehicle (Hinayana), following conventional reasoning. If the "Alaya Consciousness" has been established, it should be understood that these teachings represent the definitive meaning of the Great Vehicle (Mahayana). This treatise is based on such definitive teachings.

Explanation of "Relying on Fundamental and Subsequent Wisdom to Generate Deep Compassion"

Through "fundamental wisdom" (the direct realization of emptiness), there arises…

Translation Notes

Style: The English translation uses clear and natural language while preserving the formal tone of a Buddhist text. It is adapted for readability by a contemporary English-speaking audience.
Incomplete Section: The original text cuts off at 「Through 『fundamental wisdom』 there arises…」, so the translation reflects this truncation.
Buddhist Terms: Terms like "Alaya Consciousness," "Three Jewels," "Four Noble Truths," and "fundamental wisdom" are retained with brief explanations in parentheses for clarity.
Historical Context: References to locations (e.g., Shuofang, Liangcheng, Dunhuang) and the Dali era (774 CE) are contextualized with modern equivalents or explanations.

If you need the rest of the text translated or further adjustments, please provide additional content or specific instructions!

同體。起后得智見苦生悲。同體智悲是為深矣。此悲與智菩薩所行。依斯造論是依妙行。

三生圓照等者。問。與起勝解有何差別。答。前離二邊。此契中道。前離偏見。此生圓智。前約理生解。此依境成證。所望義別故分兩門。

具明真俗雙顯有空等者。於五法中。前之四法具明俗諦。第五無為具明真諦。前五種法即是顯有。后二無我即顯其空。既此真俗有之與空體不相離。即此真俗非有非空。不著二邊得中道也。

具說染凈所斷證修等者。染即貪等。凈即信等。染即所斷。凈即所修。所修是智。所證是理。今依起行而進趣也。

若分若滿轉依等者。然此轉依說有六種。一損力益能轉。在地前位。損本識中染種勢力。益本識中凈種功能。令諸煩惱或不現行。煩惱現行即深慚愧。由慚愧故崇善拒惡。有二勝得為能轉體。信數初增久不增故轉染依凈。二通達轉。在見道中。由見道力通達真如。斷分別生二障粗重。證得一分真實轉依。三明修習轉。初在信地已去十地已來。修習十地行故。漸斷俱生二障粗重。四果圓滿轉。謂究竟位。由三大劫阿僧企耶修集無邊難行勝行。金剛喻定現在前時。永斷本來一切粗重。頓證佛果圓滿轉依。窮未來際利樂無盡。五下劣轉。在二乘位。通無有學。一唯自利。

【現代漢語翻譯】現代漢語譯本：『同體』（Sameness）。發起后獲得智慧，見到眾生之苦而生起悲憫。『同體智悲』是為深奧的境界。此悲與智是菩薩所修行的。依據此而造論，是依據殊勝的修行。

『三生圓照等』。問：與發起勝解有什麼差別？答：前者是遠離二邊，後者是契合中道。前者是遠離偏見，後者是生起圓滿的智慧。前者是約理而生起理解，後者是依境而成證悟。所期望的意義不同，所以分為兩個方面。

『具明真俗雙顯有空等』。在五法（Five Dharmas）中，前四法具明俗諦（conventional truth）。第五無為（Asamskrta）具明真諦（ultimate truth）。前五種法即是顯現『有』，后二無我（Anatman）即顯現『空』。既然這真俗、有與空，其體性不相分離，那麼這真俗也就是非有非空，不執著於二邊，從而證得中道。

『具說染凈所斷證修等』。染即是貪等煩惱，凈即是信等善法。染即是所要斷除的，凈即是所要修習的。所修習的是智慧，所證悟的是真理。現在依據發起修行而不斷前進。

『若分若滿轉依等』。然而這轉依（Paravrtti）有六種說法。一是損力益能轉，在菩薩十地前的階段，減損本識（alaya-vijñana）中染污種子的勢力，增益本識中清凈種子的功能，使諸煩惱或者不現行，煩惱現行時即深感慚愧。由於慚愧的緣故，崇尚善行，拒絕惡行。有二種殊勝的獲得作為能轉的體性，信心的數量最初增加，長久之後不再增加，所以轉染依為凈。二是通達轉，在見道（Darshana-marga）中，由見道的力量通達真如（Tathata），斷除分別產生的二障（two obscurations）的粗重，證得一部分真實的轉依。三是明修習轉，最初在信地之後，十地之前，修習十地之行，逐漸斷除俱生二障的粗重。四是果圓滿轉，指究竟的果位，由三大阿僧祇劫（asamkhya kalpas）修集無邊難行的殊勝之行，金剛喻定（Vajropama-samadhi）現在前時，永遠斷除本來的一切粗重，頓證佛果圓滿的轉依，窮盡未來際利益安樂無盡。五是下劣轉，在二乘（two vehicles）的果位，通於無學，一是唯獨自利。

【English Translation】 English version: 'Sameness' (Tathata). After arising, one gains wisdom and, seeing the suffering of sentient beings, generates compassion. 'Sameness of wisdom and compassion' is a profound state. This compassion and wisdom are practiced by Bodhisattvas. Composing treatises based on this is based on sublime practice.

'Three kinds of arising, perfect illumination, etc.' Question: What is the difference between this and generating superior understanding? Answer: The former is to be free from the two extremes, while the latter accords with the Middle Way. The former is to be free from biased views, while the latter generates perfect wisdom. The former arises understanding based on principle, while the latter achieves realization based on the object. Because the meanings hoped for are different, they are divided into two aspects.

'Fully elucidating the true and conventional, simultaneously revealing existence and emptiness, etc.' Among the Five Dharmas, the first four fully elucidate conventional truth (Samvriti-satya). The fifth, the Unconditioned (Asamskrta), fully elucidates ultimate truth (Paramartha-satya). The first five dharmas manifest 'existence,' while the latter two, No-self (Anatman), manifest 'emptiness.' Since the nature of this true and conventional, existence and emptiness, are inseparable, then this true and conventional is neither existent nor empty, not clinging to the two extremes, thereby attaining the Middle Way.

'Fully explaining defilement and purity, what is to be abandoned, what is to be realized, what is to be cultivated, etc.' Defilement refers to afflictions such as greed, while purity refers to virtues such as faith. Defilement is what is to be abandoned, while purity is what is to be cultivated. What is cultivated is wisdom, and what is realized is truth. Now, we advance by relying on initiating practice.

'Partial or complete transformation of the basis, etc.' However, there are six kinds of transformation of the basis (Paravrtti). First is the transformation of diminishing power and increasing ability, which occurs in the stage before the ten Bhumis (ten grounds) of a Bodhisattva. It diminishes the power of defiled seeds in the alaya-vijñana (store consciousness) and increases the function of pure seeds in the alaya-vijñana, causing afflictions to either not manifest or, when they do manifest, to generate deep shame. Because of shame, one reveres good deeds and rejects evil deeds. Having two kinds of superior attainments serves as the transforming entity. The quantity of faith initially increases but does not increase for long, so it transforms the defiled basis into purity. Second is the transformation of thorough understanding, which occurs in the path of seeing (Darshana-marga). Through the power of the path of seeing, one thoroughly understands Suchness (Tathata), cuts off the coarse weight of the two obscurations (two obscurations) arising from discrimination, and attains a portion of the true transformation of the basis. Third is the transformation of clear cultivation, which initially occurs after the ground of faith and before the ten Bhumis. By cultivating the practices of the ten Bhumis, one gradually cuts off the coarse weight of the co-arising two obscurations. Fourth is the transformation of perfect fruition, which refers to the ultimate state. By accumulating boundless, difficult, and sublime practices for three great asamkhya kalpas (asamkhya kalpas), when the Vajropama-samadhi (Vajropama-samadhi) manifests, one permanently cuts off all original coarse weight, instantly attains the perfect transformation of the basis of Buddhahood, and benefits and brings happiness endlessly throughout the future. Fifth is the inferior transformation, which occurs in the state of the two vehicles (two vehicles), common to those beyond learning, one is solely for self-benefit.

二有欣厭。三唯達悟生空。四唯斷煩惱。五唯證真擇滅。六無勝功能。擇滅者。謂即真如。由慧擇得此滅理故。無勝堪能者。無一切智故。六廣大轉。謂大乘菩薩位。恒利他故趣大菩提。生死涅槃俱無欣厭。具能通達二空真如。雙斷所知煩惱障種。頓證無上菩提涅槃。有勝堪能名廣大轉。所取轉依體者廣大。轉舍二粗重而證得。不言圓滿轉者。圓滿轉對菩薩說。廣大轉對二乘說。又解。既言廣大轉。明圓滿亦在其中。略舉一隅耳。此中轉依則滿分果。謂如六種轉依義中。損力益能轉通達轉修習轉即是分果。究竟轉者是滿果。下劣廣大二種轉依通大小乘因果滿分。諸轉依恐繁不敘。樂者廣之。

無知疑惑顛倒僻執等者。無知即是世間凡愚。于邪正教都無所解。疑惑即是欲入法人。于邪正教懷猶豫者。顛倒謂是錯入邪教謗毀佛法。諸外道等。僻執即是佛法之中諸部小乘及勝空者。

龍猛菩薩等者。即舊所云龍樹菩薩。正云那伽遏羅樹那。那伽是龍。遏羅樹那是威猛義。古翻錯誤譯雲龍樹。而此菩薩有龍威猛。一切道俗無敢仰視。人若瞻睹妄言失敘。時表其跡號龍猛焉。造中觀等數十部論盛德高蹤。具如別傳。

聖提婆者。聖是華言。提婆梵語。此譯為天。即廣百論主聖天菩薩也。此是龍猛上足弟子。造

【現代漢語翻譯】現代漢語譯本二、對於生死涅槃沒有欣喜和厭惡之心。三、僅僅通達了『生空』（一切事物沒有固定不變的自體）的道理。四、僅僅斷除了煩惱。五、僅僅證得了『真擇滅』（通過智慧選擇而獲得的寂滅）。六、沒有殊勝的功能。『擇滅』，指的是真如（事物本來的真實狀態），因為通過智慧的選擇而獲得這種寂滅的道理。『無勝堪能』，是因為沒有獲得一切智（對一切事物無礙的智慧）的緣故。六、『廣大轉』（指大乘菩薩的境界），指的是大乘菩薩的果位，因為恒常利益他人而趣向偉大的菩提（覺悟）。對於生死和涅槃都沒有欣喜和厭惡之心，完全能夠通達『二空』（人空和法空）的真如，同時斷除『所知障』（阻礙認識真理的障礙）和『煩惱障』（由煩惱引起的障礙）的種子，立即證得無上的菩提涅槃。具有殊勝的功能，稱為『廣大轉』。所獲得的『轉依』（轉變所依賴的基礎）的本體廣大，轉變捨棄兩種粗重的障礙而證得。這裡沒有說『圓滿轉』，是因為『圓滿轉』是針對菩薩說的，而『廣大轉』是針對二乘（聲聞乘和緣覺乘）說的。另一種解釋是，既然說了『廣大轉』，就說明『圓滿轉』也包含在其中，只是簡略地提了一下。這裡所說的『轉依』是圓滿的果報，就像六種『轉依』的含義中，『損力益能轉』、『通達轉』、『修習轉』都是部分的果報，而『究竟轉』是圓滿的果報。『下劣轉依』和『廣大轉依』這兩種『轉依』，貫通大小乘的因果和圓滿的部分。各種『轉依』，因為內容繁多，這裡就不詳細敘述了，喜歡的人可以自己去廣泛地瞭解。無知、疑惑、顛倒、僻執等等，『無知』指的是世間的凡夫愚人，對於正確的和錯誤的教義都沒有理解。『疑惑』指的是想要進入佛法的人，對於正確的和錯誤的教義懷有猶豫。『顛倒』指的是錯誤地進入邪教，誹謗毀壞佛法，比如各種外道等。『僻執』指的是佛法中的各個部派的小乘，以及勝空論者。『龍猛菩薩』等，就是舊譯中所說的『龍樹菩薩』，正確的說法是Nāgārjuna（那伽遏羅樹那），Nāga（那伽）是龍的意思，Arjuna（遏羅樹那）是威猛的意思。古時候的翻譯錯誤地譯為『龍樹』，而這位菩薩具有龍的威猛，一切僧俗都不敢仰視。人們如果瞻仰他，會因為驚慌而語無倫次。當時人們用這種現象來表明他的事蹟，所以號為『龍猛』。他造了《中觀論》等幾十部論著，盛大的德行和高尚的軌跡，都詳細地記載在其他的傳記中。『聖提婆』，『聖』是漢語，Deva（提婆）是梵語，這裡翻譯為『天』，就是《廣百論》的作者聖天菩薩。他是龍猛菩薩最得意的弟子，造了...

【English Translation】 English version Two, there is no joy or aversion to Saṃsāra (生死, cycle of rebirth) and Nirvāṇa (涅槃, liberation). Three, one only understands the emptiness of existence (生空, śūnyatā of existence). Four, one only cuts off afflictions. Five, one only realizes true selective cessation (真擇滅, pratisamkhyā-nirodha). Six, there is no superior function. Selective cessation refers to tathatā (真如, suchness), because this principle of cessation is obtained through the selection of wisdom. 'No superior ability' means that one does not possess sarvajñāna (一切智, omniscience). Six, 'Vast Transformation' refers to the stage of Mahāyāna (大乘, Great Vehicle) Bodhisattvas (菩薩, beings striving for enlightenment), because they constantly benefit others and strive for great Bodhi (菩提, enlightenment). There is no joy or aversion to Saṃsāra and Nirvāṇa. They are fully capable of understanding the tathatā of the two emptinesses (二空, emptiness of self and emptiness of phenomena), simultaneously cutting off the seeds of both the jñeyāvaraṇa (所知障, obscurations to knowledge) and the kleśāvaraṇa (煩惱障, obscurations of afflictions), and instantly realizing unsurpassed Bodhi and Nirvāṇa. Having superior abilities is called 'Vast Transformation'. The substance of the āśraya-parāvṛtti (轉依, transformation of the basis) that is obtained is vast, transforming and abandoning the two coarse burdens and attaining it. It is not called 'Complete Transformation' because 'Complete Transformation' is spoken of in relation to Bodhisattvas, while 'Vast Transformation' is spoken of in relation to the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna). Another explanation is that since 'Vast Transformation' is mentioned, it indicates that 'Complete Transformation' is also included within it, only briefly mentioned. The āśraya-parāvṛtti here is the complete fruit, like in the six meanings of āśraya-parāvṛtti, 'transformation of diminishing power and increasing ability', 'transformation of understanding', and 'transformation of cultivation' are partial fruits, while 'ultimate transformation' is the complete fruit. The two types of āśraya-parāvṛtti, 'inferior' and 'vast', encompass the cause, effect, and complete aspects of both the Small and Great Vehicles. The various āśraya-parāvṛtti are not described in detail here due to their complexity. Those who are interested can explore them extensively. Ignorance, doubt, inversion, biased attachment, etc. 'Ignorance' refers to worldly fools who have no understanding of correct and incorrect teachings. 'Doubt' refers to those who want to enter the Dharma (法人, the teachings) but have doubts about correct and incorrect teachings. 'Inversion' refers to those who mistakenly enter heretical teachings and slander and destroy the Buddha Dharma, such as various heretics. 'Biased attachment' refers to the various schools of the Small Vehicle within the Buddha Dharma, as well as those who adhere to the view of ultimate emptiness. 'Nāgārjuna Bodhisattva' etc., is what was formerly called 'Longshu Bodhisattva'. The correct term is Nāgārjuna (那伽遏羅樹那). Nāga (那伽) means dragon, and Arjuna (遏羅樹那) means fierce. The ancient translation mistakenly translated it as 'Dragon Tree'. This Bodhisattva has the fierceness of a dragon, and all clergy and laity dare not look up to him. If people gaze upon him, they lose their composure due to panic. At that time, people used this phenomenon to indicate his deeds, so he was named 'Dragon Fierce'. He composed dozens of treatises such as the Mūlamadhyamakakārikā (中觀論, Fundamental Verses on the Middle Way), and his great virtue and noble traces are recorded in detail in other biographies. 'Saint Deva' (聖提婆), 'Saint' is Chinese, and Deva (提婆) is Sanskrit, which is translated here as 'Heaven', is the author of the Śataśāstra (廣百論, One Hundred Verses), Āryadeva (聖天) Bodhisattva. He was Nāgārjuna Bodhisattva's most esteemed disciple and composed...

四百論盛行印度。經百廣百已傳東夏顯正摧邪。具如別傳。

證法光定者。謂於此中證希有定。能發智光照了法故。或云日光明定。從喻為名也。

即付法藏第二十二傳法主者。傳中名曰婆修盤陀。法花論云婆藪盤豆。若正論云筏蘇伴度。舊譯天親。今名世親。言筏蘇者即世主天。言此天者是世間主。故號此天名為世主。言此世天而為親友。故新舊譯隨舉一名。圓暉法師楞伽疏中。不許世親是二十二。傳法人數深為迷謬。況法藏傳云此聖者造五百論。其名又同。故知定是傳法主也。是北印度健馱羅人。兄弟二人皆入佛法。長兄無著修學大乘得證初地。小弟鄰持修學小乘得阿羅漢。世親聰穎五印欽崇。凡所造論千代龜鏡。無著菩薩見弟世親具大乘性。恐證小果欲為開悟令歸大乘。遂托有疾而誘喚。世親聞命不遠而來。無著密使二人迎候。令于夜分近世親房。一人誦阿毗達磨經攝大乘品。一人誦花嚴經十地品。世親聞法悲悔交生。如斯妙法我先譭謗。過由此舌。宜斷截之。即執利刀欲自斷舌。忽見無著住立其前。執持手閉謂之曰。夫大乘者究極之法。吾欲誨爾。爾其自悟。悟其時矣。何善如之。諸佛聖教改軌是悔。先以舌譭謗大乘。今應以舌而廣贊釋。空斷其舌何所益為。作是語已忽然不見。世親深悟遂不斷

【現代漢語翻譯】現代漢語譯本：《四百論》在印度盛行。經過百廣百的傳播，已經傳到東夏，彰顯正法，摧毀邪說。具體情況可以參考其他傳記。

『證法光定』指的是，在此（指婆修盤陀）之中證得稀有的禪定。這種禪定能夠發出智慧之光，照亮並理解佛法。也有人稱之為『日光明定』，這是用比喻來命名的。

（婆修盤陀）是付法藏第二十二代傳法的法主。在傳承的記載中，他的名字是婆修盤陀（Vasubandhu）。《法華論》中稱他為婆藪盤豆（Vasubandhu）。《若正論》中稱他為筏蘇伴度（Vasubandhu）。舊的翻譯稱他為天親（Vasubandhu），現在稱他為世親（Vasubandhu）。『筏蘇』的意思是世主天（Shiva）。說這個天是世間的主宰，所以稱這個天為世主。說這位世主天是（他的）親友。因此，新舊翻譯都只採用一個名字。圓暉法師在《楞伽經疏》中，不認為世親是第二十二代傳法的法主，這是一個很深的錯誤。更何況法藏的傳記中說這位聖者造了五百部論，而且名字也相同。因此可以確定他就是傳法的法主。他是北印度健馱羅（Gandhara）人。兄弟二人都進入佛法。哥哥無著（Asanga）修學大乘，證得初地。弟弟鄰持（Virinchi）修學小乘，證得阿羅漢果。世親非常聰穎，受到五印（印度五大區域）的欽佩。他所造的論著，可以作為千秋萬代的借鑑。無著菩薩看到弟弟世親具有大乘的根性，擔心他證得小乘的果位，想要啓發他，讓他迴歸大乘。於是假裝生病，引誘世親前來。世親聽到訊息后，不遠萬里趕來。無著秘密安排兩個人迎接他，讓他們在夜裡靠近世親的房間。一個人誦讀《阿毗達磨經·攝大乘品》，一個人誦讀《華嚴經·十地品》。世親聽到這些佛法，悲傷和後悔的心情交織在一起。『如此美妙的佛法，我先前竟然加以譭謗。過錯都是因為這張嘴。應該把它割掉。』於是拿起鋒利的刀，想要割掉自己的舌頭。忽然看到無著站在他的面前，抓住他的手阻止他，對他說：『大乘是究竟的佛法。我想要教誨你，讓你自己領悟。現在正是領悟的時候啊。有什麼比這更好呢？諸佛的聖教，改變方向就是懺悔。先前用舌頭譭謗大乘，現在應該用舌頭來廣泛地讚歎和解釋大乘。白白地割掉舌頭有什麼用呢？』說完這些話，忽然就不見了。世親深深地領悟，於是沒有割斷舌頭。

【English Translation】 English version: The Śataśāstra (Four Hundred Verses Treatise) flourished in India. Having been transmitted through Bai Guangbai, it has reached Dongxia (Eastern China), manifesting the true Dharma and destroying heresies. Details can be found in other biographies.

'Attaining the Dharma-Light Samadhi' refers to attaining a rare samadhi within this (Vasubandhu). This samadhi can emit the light of wisdom, illuminating and understanding the Dharma. Some also call it 'Sunlight Samadhi,' which is named using a metaphor.

(Vasubandhu) is the twenty-second Dharma-master in the lineage of the Fu Fazang (Treasury of the Dharma Transmission). In the transmission records, his name is Vasubandhu. In the Saddharma-puṇḍarīka Śāstra (Lotus Sutra Treatise), he is called Vasubandhu. In the Nyāyānusāra-śāstra, he is called Vasubandhu. The old translation calls him Tianqin (Vasubandhu), and now he is called Shiqin (Vasubandhu). 'Vasu' means Shiva. It is said that this deva is the lord of the world, so this deva is called the lord of the world. It is said that this lord of the world is (his) close friend. Therefore, both the old and new translations use only one name. Dharma Master Yuanhui, in his commentary on the Laṅkāvatāra Sūtra, does not consider Vasubandhu to be the twenty-second Dharma-master in the transmission, which is a profound error. Moreover, the biography in the Fu Fazang says that this sage composed five hundred treatises, and the name is also the same. Therefore, it can be determined that he is the Dharma-master in the transmission. He was a native of Gandhara in North India. Both brothers entered the Buddhist Dharma. The elder brother, Asanga, studied Mahayana and attained the first bhūmi (stage). The younger brother, Virinchi, studied Hinayana and attained the state of Arhat. Vasubandhu was very intelligent and admired by the five Indias (the five major regions of India). His treatises can be used as a mirror for thousands of years. Bodhisattva Asanga saw that his younger brother Vasubandhu had the nature of Mahayana, and fearing that he would attain the fruit of Hinayana, wanted to enlighten him and bring him back to Mahayana. So he pretended to be ill and lured Vasubandhu to come. When Vasubandhu heard the news, he came from afar. Asanga secretly arranged for two people to greet him and have them approach Vasubandhu's room at night. One person recited the Abhidharma-samuccaya (Compendium of Abhidharma), Mahāyānasaṃgraha (Summary of the Great Vehicle). The other person recited the Daśabhūmika Sūtra (Ten Stages Sutra) of the Avataṃsaka Sūtra (Flower Garland Sutra). When Vasubandhu heard these Dharmas, feelings of sorrow and regret intertwined. 'Such wonderful Dharmas, I previously slandered. The fault is all because of this tongue. It should be cut off.' So he picked up a sharp knife and wanted to cut off his tongue. Suddenly he saw Asanga standing in front of him, grabbing his hand to stop him, and said to him: 'Mahayana is the ultimate Dharma. I want to teach you and let you realize it yourself. Now is the time to realize it. What could be better than this? In the holy teachings of the Buddhas, changing direction is repentance. Previously, you used your tongue to slander Mahayana, and now you should use your tongue to widely praise and explain Mahayana. What is the use of cutting off your tongue in vain?' After saying these words, he suddenly disappeared. Vasubandhu deeply realized, so he did not cut off his tongue.

舌。以至無著請問大乘。無著遂為造攝論本令其造釋。授十地經使其造論。故此二論世親菩薩初入大乘創所造也。盛得極多具如別傳。

求此果時唯取此因等者。既求此果唯從此因不取余故。彼果唯從此因而生不從餘生。故知因中定有果性。若言因中無果性者。則應一因生一切果。既無此果性而能生此果。亦無餘果性何不生余果。或因一果一切因生。以於一因中本無此果性此果得生者。於一切因中亦無此果性應生此一果。因中有果其理善成。今應問彼執見者曰。因果兩相為異不異。若不異者不成因果。因果二相無差別故。因果無別果從因生。因果既同因從果起。因中有果不應道理。若異相者。因中果體為未生相為已生相。為未生相。果猶未生而說是有。不應道理。若已生相。果體已生復從因生。不應理。故知因中非先有果。然要有因待緣生果。

從緣顯了宗者。即前因中有果論者及聲論師皆說。諸法體自本有從眾緣顯。非緣所生。謂既因中先有果性。后從緣生。不應道理。然非不用功力而成。要從功用而果顯了。應問從緣顯了宗曰。若說因中先有果性。何故不顯待緣方顯。若有障緣令不顯者。何不障因但障于果。譬如黑闇障盆中水亦能障盆。此亦爾故。若彼障緣亦能障因。從緣顯了何但顯果。因緣兩法共

【現代漢語翻譯】現代漢語譯本：至於無著（Asanga，一位佛教大師）請問關於大乘佛教的問題，無著於是為他撰寫了《攝大乘論本》（Mahāyānasaṃgraha），並讓他為此論作註釋。又將《十地經》（Daśabhūmika Sūtra）授予他，讓他為此經作論。因此，這兩部論著是世親菩薩（Vasubandhu，一位佛教論師）最初進入大乘佛教時所創作的。這些論著非常盛行，具體情況可以參考相關的傳記。

『求此果時唯取此因等者』的意思是：既然尋求這個果，就只從這個因中求取，不從其他的因中求取。這個果只能從這個因產生，不能從其他的因產生。因此可知，因中必定具有果的性質。如果說因中沒有果的性質，那麼就應該一個因能產生一切果。既然沒有這個果的性質卻能產生這個果，也沒有其他果的性質，為什麼不產生其他的果呢？或者說，一個果可以由一切因產生。因為在一個因中本來沒有這個果的性質，這個果卻能產生，那麼在一切因中也沒有這個果的性質，就應該能產生這一個果。因中存在果的性質，這個道理才能成立。現在應該問那些持有這種見解的人：因和果這兩種相狀是相同還是不同？如果不同，就不能構成因果關係，因為因和果的兩種相狀沒有差別。因和果沒有差別，果怎麼能從因產生呢？因和果既然相同，因又怎麼能從果產生呢？因中存在果的性質，這不符合道理。如果是不同的相狀，那麼因中的果體是未生的相狀還是已生的相狀？如果是未生的相狀，果還沒有產生就說它存在，這不符合道理。如果是已生的相狀，果體已經產生又從因產生，這也不符合道理。因此可知，因中並非先有果。然而，一定要有因，等待緣才能產生果。

『從緣顯了宗者』，指的是前面所說的『因中有果論』的觀點，以及聲明論師（linguists）的觀點，他們都認為諸法的本體本來就存在，只是從各種因緣中顯現出來，而不是因緣所產生的。也就是說，既然因中先有果的性質，後來又從因緣中產生，這不符合道理。然而，並非不用功力就能成就，一定要通過功用才能使果顯現出來。應該問『從緣顯了宗』的人：如果說因中先有果的性質，為什麼不顯現出來，而要等待因緣才能顯現？如果有障礙的因緣使它不能顯現，為什麼不障礙因，而只是障礙果？譬如黑暗能障礙盆中的水，也能障礙盆。這個道理也是一樣的。如果那些障礙的因緣也能障礙因，那麼從因緣中顯現的又是什麼呢？是因和緣兩種法共同顯現嗎？

【English Translation】 English version: As for Asanga (a Buddhist master) inquiring about Mahayana Buddhism, Asanga then wrote the Mahāyānasaṃgraha (Compendium of the Mahayana) for him and had him write a commentary on it. He also gave him the Daśabhūmika Sūtra (Ten Stages Sutra) and had him write a treatise on it. Therefore, these two treatises were created by Bodhisattva Vasubandhu (a Buddhist philosopher) when he first entered Mahayana Buddhism. These treatises were extremely popular, and the details can be found in the related biographies.

The meaning of 'Seeking this fruit, one only takes this cause, etc.' is: since one seeks this fruit, one only seeks it from this cause and not from other causes. This fruit can only arise from this cause and cannot arise from other causes. Therefore, it can be known that the nature of the fruit must exist in the cause. If it is said that the nature of the fruit does not exist in the cause, then one cause should be able to produce all fruits. Since it does not have the nature of this fruit but can produce this fruit, and it does not have the nature of other fruits, why does it not produce other fruits? Or, one fruit can be produced by all causes. Because the nature of this fruit does not originally exist in one cause, but this fruit can be produced, then the nature of this fruit does not exist in all causes, and this one fruit should be able to be produced. The principle that the nature of the fruit exists in the cause can then be established. Now, those who hold this view should be asked: are the two aspects of cause and effect the same or different? If they are not different, then a cause-and-effect relationship cannot be formed, because the two aspects of cause and effect have no difference. If cause and effect have no difference, how can the effect arise from the cause? Since cause and effect are the same, how can the cause arise from the effect? The existence of the nature of the fruit in the cause does not make sense. If they are different aspects, then is the substance of the fruit in the cause in an unproduced state or an already produced state? If it is in an unproduced state, it is unreasonable to say that it exists when the fruit has not yet been produced. If it is in an already produced state, it is unreasonable for the fruit to be produced again from the cause after it has already been produced. Therefore, it can be known that the fruit does not pre-exist in the cause. However, there must be a cause, and the fruit can only be produced when the conditions are met.

The 'Doctrine of Manifestation from Conditions' refers to the viewpoint of the aforementioned 'Theory of Fruit in the Cause,' as well as the viewpoint of linguists, who all believe that the essence of all dharmas originally exists, but is manifested from various conditions, rather than being produced by conditions. That is to say, since the nature of the fruit pre-exists in the cause, it is unreasonable for it to be produced from conditions later. However, it cannot be achieved without effort; the fruit can only be manifested through effort. Those who adhere to the 'Doctrine of Manifestation from Conditions' should be asked: if it is said that the nature of the fruit pre-exists in the cause, why is it not manifested, but must wait for conditions to be manifested? If there are obstructing conditions that prevent it from being manifested, why do they not obstruct the cause, but only obstruct the fruit? For example, darkness can obstruct the water in a basin, and it can also obstruct the basin. The same principle applies here. If those obstructing conditions can also obstruct the cause, then what is manifested from the conditions? Is it the cause and the conditions that are manifested together?

成一果。但從緣顯不應道理。

去來同現皆實有等者。彼作是執。若法自相安住。此法真實是有。此若未來無者。彼時應未受自相。此若過去無者。彼時應退失自相。若無未來誰生現法。而現在法得成果耶。若無果者則無彼果。寧說現在而為因耶。若定無者諸法自相應不成就性不真實。既許現法是其實有。寧撥過未為非有耶。應問彼曰。去來兩相與現在相為異不異。若不異者。立三世相不應道理。若是異者。去來實有不應道理。又更問。汝墮三世法為是常耶為無常耶。若是常者。其體凝然。墮於三世不應道理。為無常者。於三世中恒是實有不應道理。

起色受相行識顯時別有等者。彼作是言。若無我者。見色覺時。唯應但起色相之覺。不應別起我相之覺。受相等覺應知亦然。既先不起思覺五事。唯起五種我相之覺。是故決定知實有我。應問彼云。計我之覺為取現量境為取比量境。若取現量者。如何唯說色等諸蘊是現量耶。若取比量。如愚稚等不能思度。不應率爾起於我覺。又所執我為善不善。若是善者。何為極惡愚癡之人深起我見而能增長諸惡過失。若所執我是不善者。不應正說及非顛倒。既非是善即是邪倒。計我實有不應道理。

極微等法一切常住等者。彼依世定所得天眼。自見其身及諸世間。

【現代漢語翻譯】現代漢語譯本：成就一個果。但如果說從因緣顯現，這不符合道理。

『過去、未來和現在同時顯現，都是真實存在』等等。他們的觀點是這樣：如果法的自性安住不變，那麼這個法就是真實存在的。如果這個法在未來不存在，那麼它在未來就應該沒有獲得它的自性。如果這個法在過去不存在，那麼它在過去就應該已經喪失了它的自性。如果沒有未來，誰來產生現在的法？而現在的法又如何能夠成就果呢？如果沒有果，那麼也就沒有那個果。怎麼能說現在是因呢？如果確定沒有，那麼諸法的自性就不應該成就，自性就不真實。既然承認現在的法是真實存在的，怎麼能否定過去和未來不是存在呢？應該問他們：過去和未來的相狀與現在的相狀是相同還是不同？如果不同，那麼建立三世的相狀就不符合道理。如果是不同的，那麼過去和未來真實存在就不符合道理。又進一步問：你們所說的存在於三世中的法是常還是無常？如果是常，那麼它的本體凝固不變，存在於三世中就不符合道理。如果是無常，那麼它在三世中始終是真實存在就不符合道理。

『當色、受、想、行、識顯現時，分別有我』等等。他們的說法是：如果沒有我，那麼在看到色的時候，應該只產生對色相的覺知，不應該另外產生對我的相的覺知。受、想等等的覺知也應該知道是這樣。既然先前沒有產生思覺五事，只是產生了五種我的相的覺知，所以可以確定地知道確實有我。應該問他們：認為我的覺知是取現量境還是取比量境？如果取現量境，那麼為什麼只說色等諸蘊是現量呢？如果取比量境，那麼像愚昧無知的人等等不能思考推度，不應該輕易地產生我的覺知。又，所執著的我是善還是不善？如果是善，為什麼極其邪惡愚癡的人深深地產生我見，反而能夠增長各種惡的過失？如果所執著的我是不善，那麼就不應該正確地說以及不是顛倒的。既然不是善，那就是邪惡顛倒的。認為我是真實存在的不符合道理。

『極微（smallest indivisible particle）等法一切常住』等等。他們依靠世間禪定所獲得的天眼，自己看到自己的身體以及各種世間。

【English Translation】 English version: To achieve a single result. But to say it manifests from conditions doesn't make sense.

'Past, future, and present appear simultaneously, all are truly existent,' etc. Their view is this: If the self-nature of a dharma abides, then this dharma is truly existent. If this dharma does not exist in the future, then it should not have acquired its self-nature at that time. If this dharma does not exist in the past, then it should have lost its self-nature at that time. If there is no future, who will produce the present dharma? And how can the present dharma achieve a result? If there is no result, then there is no such result. How can one say that the present is the cause? If it is certain that there is nothing, then the self-nature of all dharmas should not be accomplished, and the self-nature is not real. Since it is admitted that the present dharma is truly existent, how can one deny that the past and future are not existent? One should ask them: Are the characteristics of the past and future the same as or different from the characteristics of the present? If they are not different, then establishing the characteristics of the three times doesn't make sense. If they are different, then the real existence of the past and future doesn't make sense. Furthermore, ask: Is the dharma that you say exists in the three times permanent or impermanent? If it is permanent, then its substance is solidified and unchanging, and existing in the three times doesn't make sense. If it is impermanent, then it is always truly existent in the three times, which doesn't make sense.

'When form (rupa), sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) appear, there is a separate 'I',' etc. Their argument is: If there is no 'I', then when seeing form, one should only have the awareness of the form aspect, and should not separately have the awareness of the 'I' aspect. The awareness of sensation, perception, etc., should also be understood in the same way. Since one did not first produce the five aggregates of thought and awareness, but only produced the awareness of the five aspects of 'I', therefore one can definitely know that there is indeed an 'I'. One should ask them: Is the awareness of 'I' taking the object of present perception (pratyaksha) or taking the object of inference (anumana)? If taking the object of present perception, then why only say that the aggregates of form, etc., are present perception? If taking the object of inference, then like ignorant people, etc., who cannot think and speculate, they should not rashly produce the awareness of 'I'. Also, is the 'I' that is clung to good or bad? If it is good, why do extremely evil and ignorant people deeply produce the view of 'I', and instead are able to increase various evil faults? If the 'I' that is clung to is bad, then it should not be correctly spoken of and not be inverted. Since it is not good, then it is evil and inverted. To think that the 'I' is truly existent doesn't make sense.

'Extremely small particles (paramanu), etc., all are permanently abiding,' etc. They rely on the heavenly eye obtained from worldly samadhi, and see their own body and various worlds.

從前世來無有斷絕。計我世間皆是常住。或依世定而起是見。計有為先有果生起。離散為先有果滅壞。謂從眾微粗物果生。分析粗物唯至微住。故極微常粗物無常。應告彼曰。我及世間為有變異為無變異。若有變異。執此世間皆是常住不應道理。若無變異則無差別。有種種相不應道理。極微論者我今問汝。所執極微有方分不。若有方分應可分析而計為常不應道理。若無方分則無質礙聚生粗色不應道理。

說苦樂等宿因作等者。彼見世間。雖具正方便而招于苦。雖具邪方便而致於樂。故起是思立如是論。說苦樂因定皆宿作。若現受苦由宿惡業。若勤精進極修苦行。能吐舊業現在惡因。由不作因之所害故。如是於後不復有偏宿因所感。及現苦行所招苦惱一切皆盡。能證後身苦盡涅槃。應問彼曰。若說現苦皆用宿作惡業為因。汝于現法所修苦行。為用宿作惡業為因。為用現法方便為因。若用宿作惡業為因者。說是現在新修苦行能吐舊業不應道理。若用現法方便為因。汝先所說世間苦樂皆由宿因不應道理。故知世間所受苦樂亦由現法非定宿作。或由現身聽聞正法。于現身中而得證悟。

欲行善等事皆返等者。謂見世間諸有情類。于彼因時欲修凈業。不遂本心反更為惡。于彼果時愿生善趣。不遂本心反墮惡趣。意欲

【現代漢語翻譯】現代漢語譯本從前世而來，沒有斷絕。認為我所處的世界都是永恒不變的。或者依據世間的固定規律而產生這種見解，認為有『因』在前，才有『果』的生起；『離散』在前，才有『果』的滅壞。認為從眾多微小的物質產生粗大的事物結果，分析粗大的事物最終只剩下微小的物質。所以極微是永恒的，粗大的事物是無常的。應該告訴他們：『我和世間是有變化的，還是沒有變化的？』如果是有變化的，那麼執著于這個世界都是永恒不變的，這不合道理。如果是沒有變化的，那就沒有差別，有種種不同的現象，這也不合道理。對於極微論者，我現在問你，你所執著的極微有方分（指佔據空間的部分）嗎？如果有方分，就應該可以分析，而認為它是永恒不變的，這不合道理。如果沒有方分，那就沒有質礙（阻礙）作用，不能聚集產生粗大的色法（物質現象），這不合道理。

認為苦樂等感受是由宿世的業力造成的。他們看到世間，即使具備正確的行為方法，卻招來痛苦；即使具備錯誤的手段，反而得到快樂。因此產生這樣的想法，立下這樣的理論，認為苦樂的因都是由前世的業力決定的。如果現在遭受痛苦，是由前世的惡業造成的。如果勤奮精進，極力修行苦行，就能消除過去的業力，以及現在產生的惡因。由於不造作新的惡因，這樣以後就不會再有由前世業力所感，以及現在苦行所招致的苦惱，一切都能消除，能夠證得後世苦盡涅槃（佛教的最高境界）。應該問他們：『如果說現在的痛苦都是用前世所作的惡業作為原因，那麼你現在所修的苦行，是用前世所作的惡業作為原因，還是用現在的方法作為原因？』如果用前世所作的惡業作為原因，那麼說現在新修的苦行能夠消除過去的業力，這不合道理。如果用現在的方法作為原因，那麼你先前所說世間的苦樂都是由前世的業力造成的，這不合道理。所以要知道世間所受的苦樂，也是由現在的行為所造成的，並非一定由前世的業力所決定。或者由於現在聽聞正確的佛法，在現在就能證悟。

想要行善等事卻反而相反。這是說，看到世間的眾生，在造作善業的時候，想要修清凈的行業，卻不能如願，反而造作了惡業；在結果產生的時候，希望生到好的去處，卻不能如願，反而墮落到惡的去處。想要...

【English Translation】 English version From previous lives there is no cessation. Considering the world as 'me' is permanent and unchanging. Or, based on the fixed laws of the world, this view arises, believing that 'cause' comes before the arising of 'effect'; 'separation' comes before the destruction of 'effect'. Believing that coarse matter results from numerous minute particles, and analyzing coarse matter ultimately leaves only minute particles. Therefore, the ultimate particle (paramāṇu) is permanent, and coarse matter is impermanent. One should tell them: 'Are 'me' and the world subject to change, or are they not subject to change?' If they are subject to change, then clinging to the idea that this world is permanent and unchanging is unreasonable. If they are not subject to change, then there is no difference, and there are various different phenomena, which is also unreasonable. To the atomists (those who believe in ultimate particles), I now ask you, does the ultimate particle you cling to have spatial dimensions (directional parts)? If it has spatial dimensions, then it should be analyzable, and considering it permanent is unreasonable. If it has no spatial dimensions, then it has no obstructive function and cannot aggregate to produce coarse matter (rūpa), which is also unreasonable.

Those who say that suffering, pleasure, etc., are caused by past actions (karma). They see in the world that even with correct means, suffering is incurred; even with wrong means, pleasure is attained. Therefore, they have such thoughts and establish such theories, saying that the causes of suffering and pleasure are all determined by past actions. If one now experiences suffering, it is caused by past evil deeds. If one diligently strives and practices asceticism, one can eliminate past karma and present evil causes. Because one does not create new evil causes, one will no longer experience suffering caused by past karma or present asceticism. All suffering will be exhausted, and one can attain nirvāṇa (the ultimate state of liberation) where suffering is extinguished in future lives. One should ask them: 'If you say that present suffering is all caused by past evil deeds, then is the asceticism you are now practicing caused by past evil deeds or by present means?' If it is caused by past evil deeds, then saying that the newly practiced asceticism can eliminate past karma is unreasonable. If it is caused by present means, then what you said earlier, that the suffering and pleasure of the world are all caused by past karma, is unreasonable. Therefore, one should know that the suffering and pleasure experienced in the world are also caused by present actions, and are not necessarily determined by past karma. Or, by hearing the correct Dharma (Buddhist teachings) in the present life, one can attain enlightenment in the present life.

Wanting to do good deeds, etc., but instead the opposite happens. This refers to seeing sentient beings in the world who, when creating karma, want to cultivate pure actions but cannot fulfill their wishes and instead create evil karma; when the result arises, they hope to be born in good realms but cannot fulfill their wishes and instead fall into evil realms. Wanting to...

受樂反受諸苦。由見如是彼作是思。世間諸物必應別有作者生者及變化者。為彼物父謂自在天。或復其餘。應問彼曰。大自在天變化功能。為用先業為不用耶。若用先業為因起者。唯此功能用業為因。非余世間。不應道理。若無先業而自起者。唯此功能無因而起。非世間物。不應道理。又更問汝。此自在天為世間攝為不攝耶。若言攝者。自同世間遍生世間。不應道理。若不攝者。即非世法能生世間。不應道理。

愛肉梵志等者。謂于諍競惡劫起時。諸婆羅門違越古昔婆羅門法。為欲食肉妄起計云。于彼祀中咒術為先害諸生命。若能祠者若謂害者。若諸助伴皆得生天。應問彼云。此咒術力為是正法為非正法。若是正法。害生祠祀非法處用。不應道理。若非正法。用咒害生皆得生天。不應道理。若言如毒為咒所伏不能為害此亦爾者。此咒亦能除三毒不。若言能者。不聞一人貪嗔癡毒靜息可得。若不能者。用咒害生除非法業。不應道理。

憶壞成劫觀上下傍等者。憶念壞劫即於世間起有邊想。憶念成劫即於世間起無邊想。下通無間上至四禪更無所得。起有邊想。傍一切處不得邊際。爾時即起邊無邊想。翻第三句傍一切處及與上下作非有邊非無邊想。今問世間有邊見者。從前劫壞后劫起不。若言起者。因前有後計

【現代漢語翻譯】現代漢語譯本受樂反受諸苦：享受快樂反而會遭受各種痛苦。因為看到這種情況，他們這樣思考：世間萬物必定應該有另外的作者、生者以及變化者。把創造萬物的那個當作父親，稱之為大自在天（Maheśvara，印度教神祇，被認為是世界的創造者）。或者還有其他的神祇。應該問他們：大自在天的變化功能，是用先前的業力作為原因，還是不用呢？如果用先前的業力作為原因，那麼只有這個功能以業力為原因，而不是整個世間都這樣，這不合道理。如果不用先前的業力而自己產生，那麼只有這個功能沒有原因而產生，而不是世間萬物都這樣，這不合道理。再問你們：這個大自在天是被世間所包含，還是不被包含呢？如果說被包含，那麼他自己就等同於世間，普遍地產生世間，這不合道理。如果不被包含，那麼他就不是世間的法則，卻能產生世間，這不合道理。

愛肉梵志等者：關於喜愛肉食的婆羅門等。在爭鬥和災難的時代興起時，那些婆羅門違背古代婆羅門的法則，爲了想吃肉而胡亂編造說：在祭祀中，用咒語作為先導來殺害各種生命。如果能主持祭祀的人、認為是殺害者的人，以及所有幫助的人，都能昇天。應該問他們：這種咒語的力量是正法，還是不正法呢？如果是正法，那麼用殺害生命來進行祭祀，在不合法的地方使用，這不合道理。如果不是正法，那麼用咒語殺害生命都能昇天，這不合道理。如果說就像毒藥被咒語所制伏，不能造成傷害一樣，那麼這個咒語也能消除貪、嗔、癡這三種毒嗎？如果說能，那麼沒有聽說過有一個人的貪、嗔、癡毒能夠平息。如果不能，那麼用咒語殺害生命，除非是不合法的行為，這不合道理。

憶壞成劫觀上下傍等者：回憶壞劫，就在世間產生有邊際的想法。回憶成劫，就在世間產生無邊際的想法。向下通到無間地獄，向上到達四禪天，再沒有其他的所得，產生有邊際的想法。向旁邊的一切地方都看不到邊際，這時就產生有邊際和無邊際的想法。顛倒第三句話，向旁邊的一切地方以及上下，產生非有邊際、非無邊際的想法。現在問認為世間有邊際的人：這種見解是從前一個劫壞滅之後，后一個劫開始時產生的嗎？如果說是，因為之前有，之後才會有這種想法。

【English Translation】 English version Suffering follows enjoyment: Enjoying pleasure leads to suffering. Seeing this, they think: 'Things in the world must have a creator, a producer, and a transformer. This 'father' of all things is called Maheśvara (a Hindu deity, considered the creator of the world), or some other deity.' One should ask them: 'Does Maheśvara's transformative power arise from prior karma or not? If it arises from prior karma, then only this power is caused by karma, not the entire world. This is unreasonable. If it arises without prior karma, then only this power arises without cause, not all things in the world. This is unreasonable. Furthermore, is Maheśvara contained within the world or not? If contained, then he is the same as the world, universally producing the world. This is unreasonable. If not contained, then he is not a worldly principle, yet he can produce the world. This is unreasonable.'

Those who love meat, the Brahmins, etc.: Regarding Brahmins who love meat. When times of strife and calamity arise, those Brahmins violate the ancient Brahmin laws, falsely claiming in order to eat meat: 'In sacrifices, using mantras as a prelude to kill various lives, those who can preside over the sacrifice, those who consider themselves the killers, and all those who assist will be reborn in heaven.' One should ask them: 'Is the power of this mantra righteous or unrighteous? If righteous, then using the killing of life for sacrifice, using it in an unlawful place, is unreasonable. If unrighteous, then using mantras to kill life can lead to rebirth in heaven, which is unreasonable. If you say that it is like poison being subdued by a mantra and unable to cause harm, then can this mantra also eliminate the three poisons of greed, hatred, and delusion? If you say it can, then no one has ever been heard of whose greed, hatred, and delusion have been pacified. If it cannot, then using mantras to kill life, unless it is an unlawful act, is unreasonable.'

Recalling the destruction and formation of kalpas, observing above, below, and sideways, etc.: Recalling the destruction of a kalpa, one generates the thought of the world having boundaries. Recalling the formation of a kalpa, one generates the thought of the world being boundless. Going down to the Avīci Hell and up to the Fourth Dhyana Heaven, there is nothing else to be attained, generating the thought of having boundaries. Looking sideways in all directions, one cannot find a boundary, and at that time, one generates the thought of having boundaries and being boundless. Reversing the third statement, looking sideways in all directions, as well as up and down, one generates the thought of being neither bounded nor boundless. Now, asking those who believe the world has boundaries: Does this view arise after the destruction of the previous kalpa and the beginning of the next kalpa? If you say yes, it is because there was something before that you have this thought afterwards.

世有邊。不應道理。若無起者。汝今依此世間而住。計世有邊。不應道理。因有邊見遂執無邊。無邊等皆是虛妄。

不死矯亂宗者。謂有四種不死矯亂。一覺未開覺。怖畏他人知其無知。不分明答我無所知。二于所證起增上慢。懼他詰問怖畏妄語。故不明說我有所證。三覺已開悟而未決定。怖畏妄語懼他詰問。故不明說我不決定。如是三種假託餘事以言矯亂。四羸劣愚鈍。世出世道皆不了知。於世文字亦不能了。懼他詰問知其愚癡。但反問彼。隨彼言轉便自稱言。我所依學不死凈天。而亂詰問于彼所問以言矯亂。是故名為不死矯亂。顯揚論中不破此計。以是愚癡無定宗故。

諸法無因宗等者。依世靜慮及邪思惟。見我世間無因而起。或復有時見諸因緣空無果報。謂見世間都無因緣。大風卒起於一時間亦無因緣寂然止息。大河瀰漫宛然空竭果木敷榮颯然衰雜。由如是見立無因論。我及世間無因而起。今應問彼。世間諸物種種生起。或欻然起。為無因耶為有因耶。若無因者。種種生起忽復不生。不應道理。若有因者。計我世間無因而生。不應道理。

死後斷滅宗等者。彼依世智而作是思。若我死後復有身者。應不作業而得果報。若我體性一切永無。所受業果豈得為有。觀此二種理俱不可。故起此見立如

【現代漢語翻譯】現代漢語譯本：『世有邊』（世界有邊際）的觀點是不合道理的。如果沒有起始，你現在依存於這個世界，卻認為世界有邊際，這是不合道理的。因為執著于有邊際的見解，進而又執著于無邊際的見解。無邊際等等，都是虛妄的。

『不死矯亂宗』（通過含糊其辭來逃避問題，假裝不死的宗派）指的是有四種不死矯亂的情況。第一種是覺悟尚未開啟，害怕別人知道自己無知，所以不明確回答，聲稱自己一無所知。第二種是對自己所證得的境界產生過分的驕傲，害怕別人詰問，畏懼說妄語，所以不明說自己有所證悟。第三種是覺悟已經開啟，但尚未確定，害怕說妄語，畏懼別人詰問，所以不明說自己不確定。這三種情況都是假託其他事情來用言語進行矯飾和擾亂。第四種是虛弱愚鈍，對於世間和出世間的道理都不瞭解，對於世間的文字也不能理解，害怕別人詰問，知道自己愚癡，就反過來詰問對方，隨著對方的言語而轉變，然後自稱說，我所依靠學習的是不死凈天。用混亂的詰問來用言語進行矯飾和擾亂。因此被稱為不死矯亂。在《顯揚論》中沒有破斥這種觀點，因為這種觀點是愚癡的，沒有固定的宗旨。

『諸法無因宗』（萬法無因論）等等，是依靠世間的禪定和邪惡的思惟，認為我和世間是無因而產生的。或者有時看到各種因緣空無果報，認為世間根本沒有因緣。例如，看到大風突然颳起，在很短的時間內又沒有原因地停止。大河瀰漫，突然乾涸。果木繁榮，突然衰敗凋零。由於這樣的見解，而立下無因論，認為我和世間是無因而產生的。現在應該問他們，世間萬物種種生起，是突然產生的，是無因的呢？還是有因的呢？如果是無因的，那麼種種生起的事物突然又不產生，這是不合道理的。如果有因，卻認為我和世間是無因而生，這是不合道理的。

『死後斷滅宗』（人死後一切斷滅的宗派）等等，他們依靠世間的智慧而這樣思考，如果我死後還有身體，那麼就不應該不作業而得到果報。如果我的體性一切都永遠消失，那麼所受的業果怎麼可能存在呢？觀察這兩種道理都不可行，所以產生這種見解，立下這樣的理論。

【English Translation】 English version: The view that 'the world has an end' (the world is finite) is unreasonable. If there is no beginning, and you now dwell in this world, yet you believe the world is finite, this is unreasonable. Because of clinging to the view of finitude, one then clings to the view of infinitude. Infinitude, and so on, are all false.

'The Immortal Evasion Sect' (a sect that avoids questions through ambiguity, pretending to be immortal) refers to four types of immortal evasion. The first is that enlightenment has not yet dawned, fearing that others will know of their ignorance, so they do not answer clearly, claiming they know nothing. The second is having excessive pride in what they have attained, fearing others' questioning, and dreading false speech, so they do not clearly say they have attained something. The third is that enlightenment has dawned, but they are not yet certain, fearing false speech, and dreading others' questioning, so they do not clearly say they are uncertain. These three situations all involve using other matters as pretexts to evade and confuse with words. The fourth is being weak and dull, not understanding the principles of the world or beyond, and not understanding worldly writings either, fearing others' questioning, knowing their own ignorance, they then question the other person in return, changing with the other person's words, and then claiming, 'What I rely on and study is the Immortal Pure Heaven.' They use confused questioning to evade and confuse with words. Therefore, it is called Immortal Evasion. In the Xianyang Lun, this view is not refuted, because this view is foolish and has no fixed doctrine.

'The Doctrine of No Cause for All Dharmas' (the theory that all phenomena arise without cause), and so on, relies on worldly meditation and perverse thinking, believing that I and the world arise without cause. Or sometimes seeing that various causes and conditions are empty of results, believing that there are no causes and conditions in the world at all. For example, seeing a great wind suddenly arise, and then stop for no reason in a short time. A great river overflows, and then suddenly dries up. Fruit trees flourish, and then suddenly wither and decay. Because of such views, they establish the theory of no cause, believing that I and the world arise without cause. Now they should be asked, the various phenomena of the world arise in various ways, do they arise suddenly, without cause? Or do they have a cause? If they are without cause, then the various phenomena that arise suddenly do not arise again, which is unreasonable. If there is a cause, yet they believe that I and the world arise without cause, this is unreasonable.

'The Annihilationist Sect After Death' (the sect that believes everything is annihilated after death), and so on, relies on worldly wisdom and thinks in this way, if I still have a body after death, then I should not receive karmic retribution without performing actions. If my nature is completely and eternally gone, then how can the karmic results I receive exist? Observing that both of these principles are not feasible, so they generate this view and establish this theory.

是論。今應問彼。斷見滅者為蘊斷滅為我斷滅。若蘊斷者。蘊體無常。既非常有亦非常無。因果展轉生起不絕。而言蘊斷滅不應道理。若我斷滅。汝先所說粗色之身死後斷滅。欲塵諸天色塵諸天四無色處於彼所攝。不應道理。

見行善惡得果皆差者。謂依世間諸靜慮故。見世施主一期壽命恒行佈施。從此命終生下賤家貧窮匱乏。復見有人恒行妙行。命終之後墮諸惡趣。或行惡行反生善趣。又父母卻為男女。見有男女卻為父母。見如是事故作是斯惟。定無施與無妙惡行。亦無果報無父母等。今應問彼空見論者。汝許業果有後受不。若許有者。汝先所說都無妙行亦無惡行無業果報。不應道理。若言無彼后所受者。諸有造作凈不凈業。即於此生頓受一切凈不凈果。不應道理。又應問彼無父母者。凡從胎藏及從種子而生身者。彼等於此為是父母為非父母。若言是者。即汝所言無父無母不應道理。若言非者。從彼胎藏及從種子而生此身言非父母。不應道理。為父為母時即非男子。為男女時即非父母。故約現身無不定果。故此所言不應道理。

說婆羅門最勝等者。為斗諍劫諸婆羅門貪于名利及恭敬故作如是計。婆羅門種是其最勝。剎帝利等是下劣種。白色黑色當知亦然。是梵王子梵王口生。剎帝利等從臍膝腳跟處生。

【現代漢語翻譯】現代漢語譯本：這是關於辯論。現在應該問他們：『斷見』所說的『滅』，是指『蘊』的斷滅，還是指『我』的斷滅？如果是『蘊』的斷滅，那麼『蘊』的本體是無常的，既然不是恒常存在，也不是完全不存在，因果相續不斷地生起，說『蘊』斷滅是不合道理的。如果是『我』的斷滅，那麼你先前所說的粗色之身死後斷滅，以及欲界諸天、色界諸天、四無色處所包含的眾生，都不合道理。

關於『見行善惡得果皆差』的說法，這是因為他們依賴世間的各種禪定，看到有些施主一生都在行佈施，但死後卻生在貧窮匱乏的家庭；又看到有些人一生都在行善，死後卻墮入惡道；或者行惡反而生到善道。又看到父母轉世為子女，子女轉世為父母。看到這些事情，就產生這樣的想法：一定沒有施捨，沒有善惡之行，也沒有果報，沒有父母等等。現在應該問那些持『空見』的人：你是否承認業果會在來世承受？如果承認有來世的果報，那麼你先前所說的沒有善行也沒有惡行，沒有業果報應，是不合道理的。如果說沒有來世的果報，那麼所有造作清凈或不清凈業的人，就會在今生立刻承受一切清凈或不清凈的果報，這也不合道理。還應該問那些不承認父母存在的人：凡是從胎藏或從種子而生的身體，他們對於這個身體來說，是父母還是非父母？如果說是父母，那麼你所說的沒有父母就不合道理。如果說不是父母，那麼從胎藏或從種子而生此身，卻說不是父母，這也不合道理。作為父親或母親的時候就不是男子，作為子女的時候就不是父母，所以就現世而言，果報並非沒有定準。因此這種說法是不合道理的。

關於『說婆羅門最勝等』的說法，這是因為在斗諍劫（kalpa of strife and contention）中，婆羅門（Brahmin）爲了貪圖名利和恭敬，才會有這樣的計較：婆羅門種姓是最尊貴的，剎帝利（Kshatriya）等種姓是低賤的。白色和黑色也應該這樣理解。婆羅門是梵天（Brahma）的王子，從梵王的口中生出，而剎帝利等是從梵王的臍、膝、腳跟處生出。

【English Translation】 English version: This is about debate. Now, they should be asked: Does the 'cessation' mentioned in 'nihilistic views' refer to the cessation of 'skandhas' (aggregates), or the cessation of 'self'? If it is the cessation of 'skandhas', then the nature of 'skandhas' is impermanent. Since it is neither eternally existent nor completely non-existent, the cause and effect continuously arise without interruption. Therefore, saying that 'skandhas' cease is unreasonable. If it is the cessation of 'self', then what you said earlier about the coarse physical body ceasing after death, as well as the beings included in the desire realm heavens, form realm heavens, and the four formless realms, is unreasonable.

Regarding the statement 'seeing that good and evil actions result in different outcomes', this is because they rely on various worldly meditations. They see some benefactors who spend their entire lives giving alms, but are born into poor and destitute families after death; and they see some people who constantly perform virtuous deeds, but fall into evil realms after death; or they perform evil deeds but are born into good realms instead. They also see parents reincarnated as children, and children reincarnated as parents. Seeing these things, they come to the conclusion that there is definitely no giving, no good or evil deeds, no karmic retribution, no parents, and so on. Now, those who hold 'emptiness views' should be asked: Do you acknowledge that karmic results are experienced in the future? If you acknowledge that there are future karmic results, then what you said earlier about there being no good deeds or evil deeds, and no karmic retribution, is unreasonable. If you say that there are no future results, then all those who perform pure or impure actions will immediately experience all pure or impure results in this life, which is also unreasonable. Furthermore, those who deny the existence of parents should be asked: For bodies born from the womb or from seeds, are they parents or not parents to this body? If you say they are parents, then what you said about there being no parents is unreasonable. If you say they are not parents, then it is unreasonable to say that this body is born from the womb or from seeds, but they are not parents. When one is a father or mother, one is not a child; when one is a child, one is not a parent. Therefore, in terms of the present life, the results are not uncertain. Therefore, this statement is unreasonable.

Regarding the statement 'saying that Brahmins (Brahmin) are the most superior, etc.', this is because during the kalpa of strife and contention (kalpa of strife and contention), Brahmins (Brahmin), out of greed for fame, profit, and respect, make such calculations: the Brahmin (Brahmin) caste is the most noble, while the Kshatriya (Kshatriya) and other castes are inferior. White and black should also be understood in this way. The Brahmins (Brahmin) are the princes of Brahma (Brahma), born from the mouth of Brahma (Brahma), while the Kshatriyas (Kshatriya) and others are born from the navel, knees, and heels of Brahma (Brahma).

婆羅門種可得清凈。效能修習真梵行故。今應問彼計最勝者。婆羅門種有父母不。若言無者。應是化生。汝傍現事不應道理。若言有者。言修梵行余不能修。不應道理。又從種故名之為勝。謂從戒聞得名為勝。若由種類故為勝者。汝論中說由祠祀中聞勝戒勝。不應道理。若由戒聞得名勝者。說婆羅門是最勝種余是下劣。不應道理。

執雞狗等諸戒清凈等者。為有外道得世定通。見雞狗牛死已生天。或見露形或墮灰土或受苦惱得生天上。不能善知緣起道理。起如是見立如是論。學彼狗等而持彼戒。是名清凈皆得生天。或有妄執紛陀利河婆呼陀河伽耶河兢伽河等其水清凈。于中沐浴所有罪障一切除滅皆得生天。今應問彼計清凈者。執受凈物行凈行故得清凈耶。為受穢物行惡行故得清凈耶。若由執凈行凈行者。世間共許狗惡不凈。而汝許執受狗等戒得清凈者。不應道理。若執不凈行惡行故得清凈者。自惡不凈能令他凈。不應道理。又由內凈故究竟凈。為外凈故究竟凈耶。若由內凈者。河水沐浴而得清凈。不應道理。若由外凈者。內具垢惑但除外垢。不應道理。

于日月星常行等者。謂有獲得世間凈慮。世間同謂是阿羅漢。世人有欲自在快樂所祈遂者便往請問。然彼不知業果相應緣生道理。但見世間日月薄蝕星辰

【現代漢語翻譯】現代漢語譯本婆羅門種姓能夠獲得清凈，是因為他們能夠修習真正的梵行。現在應該詢問那些認為自己種姓最殊勝的人：婆羅門種姓有父母嗎？如果他們說沒有，那應該是化生。但你所說的這些現象是不合道理的。如果他們說有父母，那麼說只有婆羅門才能修習梵行，其他人不能修習，也是不合道理的。而且，如果因為種姓的緣故就被稱為殊勝，那麼是因為持戒和聞法而得名為殊勝。如果因為種姓的緣故而殊勝，那麼你在論中說通過祭祀、聞法和持戒而殊勝，是不合道理的。如果因為持戒和聞法而得名殊勝，那麼說婆羅門是最殊勝的種姓，其他種姓是下劣的，也是不合道理的。

那些執著于雞、狗等戒律清凈的人，是因為有些外道獲得了世間禪定神通，看到雞、狗、牛死後昇天，或者看到裸形外道、墮入灰土的外道、或者遭受苦惱的外道也能昇天。他們不能很好地瞭解緣起道理，因此產生了這樣的見解，立下了這樣的理論，學習狗等的行為，並持守它們的戒律，認為這樣就能清凈，都能昇天。或者有些人錯誤地認為芬陀利河（Pundarika River）、婆呼陀河（Bahuda River）、伽耶河（Gaya River）、兢伽河（Ganga River）等河流的水是清凈的，在其中沐浴，所有的罪障都能消除，都能昇天。現在應該詢問那些認為這些是清凈的人：是因為執受清凈之物，行持清凈之行才能得到清凈嗎？還是因為執受污穢之物，行持惡劣之行才能得到清凈嗎？如果是因為執受清凈之物，行持清凈之行，那麼世間公認狗是惡劣不凈的，而你卻認為執受狗等戒律就能得到清凈，是不合道理的。如果認為執受不凈之物，行持惡劣之行就能得到清凈，那麼自身惡劣不凈，怎麼能使他人清凈呢？而且，是因為內在清凈才能究竟清凈，還是因為外在清凈才能究竟清凈呢？如果是內在清凈，那麼在河水中沐浴就能得到清凈，是不合道理的。如果是外在清凈，那麼內在具有垢染迷惑，僅僅去除外在的污垢，也是不合道理的。

那些經常觀察日月星辰執行的人，是因為他們獲得了世間清凈的禪定，世間人都認為他們是阿羅漢。世間人如果有慾望，想要獲得自在快樂，想要祈求的事情能夠實現，就會去請教他們。然而，他們並不知道業果相應的緣起道理，只是看到世間的日月薄蝕，星辰...

【English Translation】 English version The Brahmin caste can attain purity because they can practice true Brahmacharya (pure conduct). Now, one should ask those who consider their caste the most superior: Do Brahmins have parents? If they say no, then they must be born spontaneously. But your presentation of these events is unreasonable. If they say they have parents, then saying that only Brahmins can practice Brahmacharya and others cannot is also unreasonable. Moreover, if one is called superior because of their caste, then it is because of upholding precepts and learning that one is called superior. If one is superior because of their caste, then it contradicts what you say in your treatise about being superior through sacrifices, learning, and upholding precepts. If one is called superior because of upholding precepts and learning, then saying that Brahmins are the most superior caste and other castes are inferior is also unreasonable.

Those who cling to the purity of precepts such as those of chickens and dogs do so because some non-Buddhists have attained worldly meditative powers and have seen chickens, dogs, and cows reborn in heaven after death, or have seen naked ascetics, those covered in ashes, or those suffering afflictions also reborn in heaven. They do not understand the principle of dependent origination well, and therefore develop such views and establish such theories, learning the behavior of dogs, etc., and upholding their precepts, thinking that this will lead to purity and rebirth in heaven. Or some mistakenly believe that the waters of rivers such as the Pundarika River (lotus river), the Bahuda River (much-giving river), the Gaya River (place of enlightenment), and the Ganga River (Ganges River) are pure, and that bathing in them will eliminate all sins and lead to rebirth in heaven. Now, one should ask those who consider these things pure: Is it by holding onto pure things and practicing pure conduct that one attains purity? Or is it by holding onto impure things and practicing evil conduct that one attains purity? If it is by holding onto pure things and practicing pure conduct, then the world universally acknowledges that dogs are evil and impure, and it is unreasonable for you to claim that holding onto the precepts of dogs, etc., leads to purity. If it is by holding onto impure things and practicing evil conduct that one attains purity, then how can one's own evil and impurity purify others? Moreover, is it through inner purity that one ultimately becomes pure, or is it through outer purity that one ultimately becomes pure? If it is through inner purity, then bathing in river water to attain purity is unreasonable. If it is through outer purity, then having defilements and delusions within while merely removing external dirt is also unreasonable.

Those who constantly observe the movements of the sun, moon, and stars do so because they have attained worldly pure concentration, and the world considers them Arhats (worthy ones). If worldly people have desires, want to obtain freedom and happiness, and want their prayers to be fulfilled, they will go and ask them. However, they do not know the principle of dependent origination corresponding to karmic results, but only see the eclipses of the sun and moon, the stars...

失度。爾時眾生凈不凈業果報成熟。彼即計為日月等作為信樂者建立此論。今應問彼計吉祥者。世間所有興衰等事。為是日月星度等作。為凈不凈業所作耶。若但日月等所作者。現見隨造福非福業感盛衰等。不應道理。若由凈穢業所作者。言由日月等。不應道理。

小乘宗異部有二十等者。異部執論偈頌中雲。十八及本二。皆從大眾出。無是亦無非。我說未來起。

本上坐大眾等者。此義廣如宗輪論疏。今應略敘顯其本末。佛涅槃后百有餘年。末兔羅國有一商人。婚娶幼妻生一兒子。顏貌端正字曰大天。商人遠遊多歷年歲。子既長大母逼行丞。后聞父還懼而有嫉。與母設計鴆而殺之。恐穢跡彰共逃他國。于彼遇見門師羅漢。恐泄家事矯請殺之。母后他非子見忿怒。悔怨既極遂亦殺之。雖造三逆不斷善根。投僧出家望滅重罪。既出家已精勤誦習。性識聰敏聖教遂通。王臣道俗無不欽重　既耽名利惡見便生。遂自詐稱得羅漢果。王迷凡聖頻請供養。見諸宮女不正思惟。于夜夢中漏失不凈。弟子浣衣怪而問云。既是羅漢寧有漏失。彼矯答言。魔嬈故爾。以彼天魔常惱佛法。縱成無學亦被嬈之。又諸漏失有其二種。煩惱漏失羅漢即無。不凈漏失無學容有。我被魔嬈有漏失焉。又彼欲令弟子親附。次第詐記四沙門果

【現代漢語翻譯】現代漢語譯本失度：當衆生的清凈與不清凈業的果報成熟時，他們就認為日月星辰等的執行是吉祥的徵兆，並以此建立他們的理論。現在應該問那些認為日月星辰等是吉祥徵兆的人：世間所有興盛衰敗等事，是由日月星辰等的執行所致，還是由清凈與不清凈的業力所致？如果僅僅是由日月星辰等的執行所致，那麼現在所見到的，人們隨著造作善業或惡業而感得興盛或衰敗等果報，就說不通了。如果是由於清凈或污穢的業力所致，那麼說是由於日月星辰等的執行所致，也是說不通的。

小乘宗派的異部有二十個等：異部執論的偈頌中說：『十八部和根本二部，都是從大眾部中分出來的。』『無是亦無非』，我說未來會興起。

根本上座部（Sthavira）和大眾部（Mahāsāṃghika）等：這些意義廣泛地記載在《宗輪論疏》中。現在應該簡略地敘述，以顯示其本末。佛陀涅槃后一百多年，在末兔羅國（Mathura）有一個商人，娶了一個年輕的妻子，生了一個兒子，容貌端正，名叫大天（Mahādeva）。商人遠遊多年。兒子長大后，母親逼迫他行非禮之事。後來聽說父親要回來，害怕且嫉妒，就和母親設計用毒藥殺死了父親。害怕醜事暴露，就一起逃到其他國家。在那裡遇見了一位門師阿羅漢（Arhat）。害怕泄露家事，就假意請求殺了他。母親後來又做了其他不軌之事，兒子看到后非常憤怒。後悔怨恨到了極點，於是也殺了母親。雖然造了三種逆罪，但沒有斷絕善根，於是投靠僧團出家，希望消滅重罪。出家后，精勤誦習佛經，天性聰敏，很快就通達了聖教。國王大臣和信徒們沒有不欽佩尊重的。既然貪戀名利，邪惡的見解就產生了。於是就自己欺騙說已經證得了阿羅漢果。國王迷惑于凡夫和聖人，頻繁地請他供養。看到宮女們，就產生了不正當的思念。在夜晚的夢中，漏失了不凈之物。弟子洗衣服時感到奇怪，就問他說：『既然是阿羅漢，怎麼會有漏失呢？』他狡辯說：『是魔來擾亂的緣故。』因為那個天魔（Devaputra-māra）經常惱亂佛法，即使成就了無學（Aśaikṣa），也會被他擾亂。而且漏失有兩種，煩惱漏失阿羅漢是沒有的，不凈漏失無學是可能有的。我是被魔擾亂才會有漏失的。』他又想讓弟子親近自己，就依次欺騙說自己證得了四沙門果（Śrāmaṇyaphala）。

【English Translation】 English version Loss of Measure: At the time when the karmic retributions of sentient beings, both pure and impure, mature, they consider the movements of the sun, moon, and stars as auspicious omens and establish their theories based on this. Now, those who consider the sun, moon, and stars as auspicious omens should be asked: Are all the events of prosperity and decline in the world caused by the movements of the sun, moon, and stars, or are they caused by pure and impure karma? If they are solely caused by the movements of the sun, moon, and stars, then the current observation that people experience prosperity or decline based on their good or bad deeds would be illogical. If they are caused by pure or defiled karma, then saying they are caused by the movements of the sun, moon, and stars is also illogical.

The dissident sects of the Lesser Vehicle (Hīnayāna) number twenty: The verses in the treatises of the dissident sects state: 'The eighteen and the two fundamental sects all emerged from the Mahāsāṃghika (大眾部). 'Neither is right nor wrong,' I say, will arise in the future.'

The Fundamental Sthavira (本上座部) and the Mahāsāṃghika (大眾部) etc.: These meanings are extensively recorded in the commentary on the Tattvasiddhi Śāstra (宗輪論疏). Now, a brief account should be given to reveal their origin and end. More than a hundred years after the Buddha's Nirvana, in the country of Mathura (末兔羅國), there was a merchant who married a young wife and had a son with a handsome appearance named Mahādeva (大天). The merchant traveled far away for many years. When the son grew up, his mother forced him to commit immoral acts. Later, hearing that his father was returning, he became fearful and jealous, and conspired with his mother to kill his father with poison. Fearing that the scandal would be exposed, they fled together to another country. There, they met a teacher Arhat (阿羅漢). Fearing that he would reveal their family affairs, they falsely requested to kill him. Later, the mother committed other improper acts, and the son became very angry upon seeing this. Filled with extreme regret and resentment, he also killed his mother. Although he committed three heinous crimes, he did not sever his roots of goodness, so he sought refuge in the Sangha (僧團) to expiate his grave sins. After becoming a monk, he diligently studied the scriptures, and being naturally intelligent, he quickly mastered the sacred teachings. Kings, ministers, and lay followers all admired and respected him. Since he was greedy for fame and profit, evil views arose. So he falsely claimed that he had attained the Arhat fruit. The king, confused about ordinary people and sages, frequently invited him for offerings. Seeing the palace women, he developed improper thoughts. In a dream at night, he discharged impure substances. A disciple, while washing his clothes, felt strange and asked him: 'Since you are an Arhat, how can there be discharge?' He sophistically replied: 'It is because of the disturbance of Māra (魔).' Because that Devaputra-māra (天魔) often disturbs the Buddha's Dharma, even if one achieves Asekha (無學), one will be disturbed by him. Moreover, there are two kinds of discharge: the discharge of afflictions is absent in Arhats, but the discharge of impure substances is possible in Asekhas. I have discharge because I am disturbed by Māra.' He also wanted his disciples to be close to him, so he successively deceived them by saying that he had attained the four Śrāmaṇyaphala (沙門果).

。時諸弟子自怪無知所得果證。咸來請問。彼答。無學亦有無知。以此無知有二種故。染污無知無學即無。染無知者是煩惱障。能障涅槃。令諸眾生受三界身。不染污無知無學猶有。不染污無知者是所知障。于境不了。令諸菩薩及二乘等受變易身。汝雖得果不能自知。又於一時弟子啟白。曾聞聖者已度諸疑。如何我等尚疑諦寶。彼答。羅漢亦有疑惑。以諸疑惑有二種故。隨眠性疑羅漢即無。處非處疑無學猶有。汝于諦實豈得無疑。后諸弟子又復問言。經說聖者得真慧眼自證解脫。我等今者如何但由師言悟入。彼即答言。有阿羅漢但由他入不能自知。如舍利子智慧第一。佛若不記當不自知。況汝等輩不由他入。彼雖造罪不起邪見。自懷罪重當受何苦。憂惱所逼夜唱苦哉。近住弟子聞之驚怪。旦問安知。彼答甚善。又問昨夜何唱苦哉。彼矯答言。我呼聖道。謂有聖道若不至誠稱苦命喚終不現前。故我昨夜喚聖道耳。大天於後集先所說五惡見事而作頌曰。余所誘無知。猶豫他令入道因聲故起。是名真佛教。十五日夜灑陀時次。當大天升坐誦戒。后便自誦所造伽他。爾時眾中有學多聞持戒修靜慮者。聞彼所說無不驚呵。咸即翻對所說誦云。改第四句言非佛教。於是竟夜斗諍紛然。乃至崇朝朋黨轉盛。城中士庶乃至大臣相次來和

【現代漢語翻譯】現代漢語譯本當時，各位弟子都奇怪自己沒有智慧卻能獲得果證（證得阿羅漢果）。於是都來請教他（大天）。他回答說：『無學（阿羅漢）也有無知，因為這種無知有兩種。染污的無知，無學之人是沒有的。染污的無知是煩惱障，能夠阻礙涅槃，使眾生承受三界之身。不染污的無知，無學之人仍然有。不染污的無知是所知障，對於境界不能完全明瞭，使菩薩和二乘（聲聞、緣覺）等承受變易身。你們雖然證得了果位，卻不能自己知道。』又在某個時候，弟子們請教說：『曾經聽說聖者已經斷除了各種疑惑，為什麼我們還對四諦之理有所懷疑呢？』他回答說：『阿羅漢也有疑惑，因為疑惑有兩種。隨眠性的疑惑，阿羅漢是沒有的。處非處（對與不對）的疑惑，無學之人仍然有。你們對於諦實之理，怎麼可能沒有疑惑呢？』後來，各位弟子又問：『經書上說聖者獲得了真慧眼，能夠自己證悟解脫。我們現在為什麼只能通過老師的言教才能悟入呢？』他回答說：『有的阿羅漢只能通過他人引導才能悟入，不能自己知道。比如舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）智慧第一，如果佛陀不給他授記，他自己也不知道。更何況你們這些不能通過自己悟入的人呢？』他雖然犯了罪，卻不生起邪見，自己認為罪很重，將會受到什麼苦報。憂愁煩惱所逼迫，夜裡呼喊『苦哉』。住在附近的弟子聽了感到驚訝奇怪，早晨問他是否安好。他回答說：『很好。』又問他昨天晚上為什麼呼喊『苦哉』。他狡辯說：『我是在呼喚聖道。我認為聖道如果不至誠地稱苦呼喚，終究不會顯現。所以我昨天晚上呼喚聖道罷了。』大天（Mahadeva）後來收集先前所說的五種惡見之事，作偈頌說：『為余所誘，無知；猶豫，他令入；道因聲故起。』這就是真正的佛教。在十五日灑陀（Sadha）時，輪到大天升座誦戒。之後便自己誦讀所造的伽他（Gatha，偈頌）。當時眾多的有學（還在學習的修行者）、多聞（博學多聞者）、持戒（嚴守戒律者）、修靜慮（修習禪定者），聽到他所說的話，沒有不感到驚訝呵斥的。都立刻反駁他所說的話，誦讀說：『將第四句改為「非佛教」。』於是整夜爭鬥紛紛擾擾，直到早晨，朋黨之爭越來越盛。城中的士人百姓，甚至大臣，都相繼前來調和。

【English Translation】 English version At that time, the disciples wondered how they could have attained the fruit of realization (Arhatship) without wisdom. They all came to ask him (Mahadeva). He replied, 'Even an Arhat has ignorance, because there are two kinds of ignorance. Defiled ignorance, the Arhat does not have. Defiled ignorance is the obstacle of affliction, which can hinder Nirvana, causing sentient beings to bear the body of the three realms. Undefiled ignorance, the Arhat still has. Undefiled ignorance is the obstacle of knowledge, which prevents complete understanding of the realm, causing Bodhisattvas and the Two Vehicles (Sravakas and Pratyekabuddhas) to bear the body of transformation. Although you have attained the fruit, you cannot know it yourselves.' At another time, the disciples asked, 'We have heard that the saints have already overcome all doubts. Why do we still doubt the truth of the Four Noble Truths?' He replied, 'Arhats also have doubts, because there are two kinds of doubts. Latent doubts, the Arhat does not have. Doubts about what is right and wrong, the Arhat still has. How can you not have doubts about the truth?' Later, the disciples asked again, 'The scriptures say that the saints have attained the true eye of wisdom and can realize liberation themselves. Why can we only enter through the teachings of the teacher?' He replied, 'Some Arhats can only enter through the guidance of others and cannot know it themselves. For example, Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) is the first in wisdom. If the Buddha did not predict his enlightenment, he would not know it himself. How much more so you, who cannot enter through your own efforts?' Although he committed a crime, he did not have wrong views. He thought his sin was heavy and wondered what suffering he would receive. Oppressed by sorrow and distress, he cried out 'Suffering!' at night. The disciples living nearby were surprised and asked him if he was well in the morning. He replied, 'Very well.' They asked again why he had cried out 'Suffering!' last night. He argued, 'I was calling for the Holy Path. I believe that if the Holy Path is not sincerely called upon with cries of suffering, it will never appear. So I was calling for the Holy Path last night.' Mahadeva later collected the five evil views he had previously spoken of and composed a verse, saying: 'Seduced by others, ignorant; Hesitating, led by others; The path arises from sound.' This is the true Buddhism. On the fifteenth day, at the time of Sadha (Sadha), it was Mahadeva's turn to ascend the seat and recite the precepts. Afterwards, he recited the Gatha (Gatha, verse) he had composed himself. At that time, many who were still learning (those still in training), those who were learned (the erudite), those who upheld the precepts (those who strictly observed the precepts), and those who practiced meditation (those who practiced dhyana), were all surprised and rebuked what he said. They immediately refuted what he said, reciting: 'Change the fourth line to "not Buddhism."' Thus, the fighting and disputes continued all night, and by morning, the factions had become even stronger. The scholars and common people in the city, and even the ministers, came one after another to mediate.

皆不止息。時王聞見亦復生疑。由斯乖諍分成兩部。賢聖用內耆年雖多而僧數少名上坐部。大天用內耆年雖少徒眾即多名大眾部。至佛滅后二百年初。大眾部中因有乖諍前後四破分成九部。初第一破分出三部。一者說世出世法皆是假名一說部。二者世法顛倒出世法是實名說出世部。三者部主乃是雞之種胤名雞胤部。第二破者。謂此部主學過本宗名多聞部。第三破者。說世出世亦有少假名說假部。第四破者。有一外道大眾部中出家多聞住制多山。重譯五事分成三部。一者即此徒眾依本所居制多山部。二者一類住在制多山西名西山住部。三者一類住在在制多山北名北山住部。故大眾部四破分別本末別說共成九部。其上座部。三百年初四百年末。本末七破為十一部。第一破者。有一大德造發智論。本部被難移入雪山名雪轉部。即學論者說諸法有名說一切有部。二于有部流出一部。即是古仙染牛生種名犢子部。三者于犢子部分出四部。一者部主有法過人可上名法上部。二者部主性賢是賢聖種名賢胄部。三者部主量法刊正無邪名正量部。四者部主所居山林繁密名密林山部。四從有部流出一部。謂此部主本是國王名化地部。五從化地部流出一部。部主含法如藏之密名法藏部。六從有部流出一部。部主乃是飲光仙種名飲光部。七從有

【現代漢語翻譯】現代漢語譯本他們全都爭論不休。當時的國王聽聞此事也開始疑惑。因此，由於這些不和與爭執，僧團分裂成了兩個部分。賢明聖潔、年長的長老雖然支援上座部的人很多，但僧侶人數較少，因此被稱為上座部（Theravada）。大天（Mahadeva，人名）的支持者中，年長的長老雖然較少，但信徒眾多，因此被稱為大眾部（Mahasanghika）。到了佛陀涅槃后兩百年初，大眾部中因為出現不和與爭執，前後經歷了四次分裂，最終分成了九個部派。第一次分裂分出了三個部派：一是認為世間法和出世間法都是假名的『說部』（Ekavyavaharika）；二是認為世間法是顛倒的，出世間法是真實的『說出世部』（Lokottaravada）；三是部派的首領是雞的後代，被稱為『雞胤部』（Kukkutika）。第二次分裂是，這個部派的首領學習超過了本宗的教義，被稱為『多聞部』（Bahusrutiya）。第三次分裂是，他們認為世間法和出世間法也有少許是假名的『說假部』（Prajaptivada）。第四次分裂是，有一位外道在大眾部中出家，博學多聞，住在制多山（Caitya Hill）。他重新翻譯了五事（Five Points），分成了三個部派：一是這些信徒依舊住在他們原本居住的制多山，被稱為『制多山部』（Caityika）；二是有一類人住在制多山的西邊，被稱為『西山住部』（Apara-Saila）；三是有一類人住在制多山的北邊，被稱為『北山住部』（Uttara-Saila）。因此，大眾部經過四次分裂，分別從根本和末端分裂出來，總共形成了九個部派。上座部在佛陀涅槃后三百年初到四百年末，經歷了七次分裂，最終形成了十一個部派。第一次分裂是，有一位大德（尊稱）造了《發智論》（Jnanaprasthana Sastra）。本部的教義受到質疑，於是遷移到了雪山（Himalaya），被稱為『雪轉部』（Haimavata）。學習這部論的人認為諸法是實有的，被稱為『說一切有部』（Sarvastivada）。第二是從有部分裂出來的一個部派，他們的祖先是古代仙人與母牛所生，被稱為『犢子部』（Vatsiputriya）。第三是從犢子部分裂出四個部派：一是部派的首領的法力過人，可以被推崇，被稱為『法上部』（Dharmottariya）；二是部派的首領天性賢良，是賢聖的後代，被稱為『賢胄部』（Bhadrayaniya）；三是部派的首領衡量佛法，匡正謬誤，沒有邪見，被稱為『正量部』（Sammitiya）；四是部派的首領所居住的山林繁茂茂密，被稱為『密林山部』（Kurukullaka）。第四是從有部分裂出來的一個部派，這個部派的首領原本是國王，被稱為『化地部』（Mahisasaka）。第五是從化地部分裂出來的一個部派，部派的首領所包含的佛法如同隱藏的寶藏一樣秘密，被稱為『法藏部』（Dharmaguptaka）。第六是從有部分裂出來的一個部派，部派的首領是飲光仙人（Kasyapa，迦葉）的後代，被稱為『飲光部』（Kasyapiya）。第七是從有部

【English Translation】 English version They all did not cease their disputes. The king of that time, upon hearing and seeing this, also became doubtful. Because of these disagreements and contentions, the Sangha split into two groups. The wise and virtuous, elderly elders, although many supported the Theravada (Sthavira Nikaya), the number of monks was small, so it was called the Theravada (School of the Elders). Among the supporters of Mahadeva (a personal name), although there were fewer elderly elders, there were many followers, so it was called the Mahasanghika (Great Assembly School). Two hundred years after the Buddha's Parinirvana, due to disagreements and contentions within the Mahasanghika, it underwent four splits, eventually dividing into nine schools. The first split resulted in three schools: first, the 'Ekavyavaharika' (The One-Word School), which believed that both worldly and supramundane dharmas are nominal; second, the 'Lokottaravada' (The Supramundane School), which believed that worldly dharmas are inverted, and supramundane dharmas are real; third, the 'Kukkutika' (The Cock School), whose leader was a descendant of a cock. The second split was that the leader of this school learned beyond the teachings of his own sect, and was called the 'Bahusrutiya' (The School of the Great Learning). The third split was that they believed that worldly and supramundane dharmas also have some nominal aspects, the 'Prajaptivada' (The Nominalist School). The fourth split was that a heretic ordained in the Mahasanghika, was learned and lived on Caitya Hill (Caitya Hill). He retranslated the Five Points (Five Points), and divided into three schools: first, these followers still lived on Caitya Hill where they originally lived, called the 'Caityika' (The Caitya School); second, one group lived west of Caitya Hill, called the 'Apara-Saila' (The Western Mountain School); third, one group lived north of Caitya Hill, called the 'Uttara-Saila' (The Northern Mountain School). Therefore, the Mahasanghika, after four splits, separated from the root and the end, and formed a total of nine schools. The Theravada, from the beginning of the three hundredth year to the end of the four hundredth year after the Buddha's Parinirvana, experienced seven splits, eventually forming eleven schools. The first split was that a great virtuous one (honorific title) created the Jnanaprasthana Sastra (Treatise on the Establishment of Knowledge). The teachings of this school were questioned, so they moved to the Himalayas (Himalaya), called the 'Haimavata' (The Snow Mountain School). Those who studied this treatise believed that all dharmas are real, called the 'Sarvastivada' (The School That Asserts Everything Exists). The second was a school that split from the Sarvastivada, whose ancestors were born from ancient immortals and cows, called the 'Vatsiputriya' (The School of the Son of a Calf). The third was four schools that split from the Vatsiputriya: first, the leader of the school had extraordinary Dharma power and could be admired, called the 'Dharmottariya' (The School of Higher Dharma); second, the leader of the school was virtuous by nature and was a descendant of the wise and holy, called the 'Bhadrayaniya' (The School of the Auspicious Lineage); third, the leader of the school measured the Dharma, corrected errors, and had no wrong views, called the 'Sammitiya' (The School of the Measured); fourth, the mountains and forests where the leader of the school lived were lush and dense, called the 'Kurukullaka' (The Dense Forest Mountain School). The fourth was a school that split from the Sarvastivada, the leader of this school was originally a king, called the 'Mahisasaka' (The School of the Great Teaching). The fifth was a school that split from the Mahisasaka, the Dharma contained by the leader of the school was as secret as a hidden treasure, called the 'Dharmaguptaka' (The School of the Dharma Protector). The sixth was a school that split from the Sarvastivada, the leader of the school was a descendant of the Kasyapa (Kasyapa, Drinking Light Immortal), called the 'Kasyapiya' (The Kasyapa School). The seventh is from the Sarvastivada

部復出一部。依經立量不依律論名經量部。如是上座本末重破。兼本共成十一部。計通前九部為二十部。是謂此中諸部名義。

及依蘊等別有我者。此宗所說五蘊等法。一一別說即無作用。若和合時即有總相主宰作用。如車舍等。林木各別作用便無。若和合時便有實用。此亦如是。

三世蘊等而皆實有者。謂此部執。有為之法三世有體。而其作用或有或無。法在未來未起作用。然為未來生相所生流入現在。住相所住方起作用。異相所異而有衰變。滅相所滅流入過去。所說滅者。但滅作用名入過去。非滅法體。如運一籌至百千位。但名有殊而體無別。由是義故三世皆實。

去來蘊等皆是無者。彼宗所說去來非實。與現在法有差別故。若言三世法體皆實。不應作用唯在現在。不爾作用與體應異。若與體異不應名用。如色異聲色非聲用故。現法實去來無體。

現在蘊實積聚法故等者。謂此宗說色心等法細實粗假。極微是實色體性故。粗色是假共和合故。一實極微非眼識境。合成粗色方眼識緣。縱一極微亦是蘊攝。蘊者聚義故蘊是實。和合生識即名處界故處界門法皆是假。

世出世法皆非實等者。問。此與大乘義有何別答。由執諸法定是假立。不同大乘假實雙泯。但說諸法皆假非實。不說諸法

【現代漢語翻譯】現代漢語譯本：部派再次分裂，從根本部中分離出來。他們依據佛經的衡量標準，而不依據戒律和論典，因此被稱為經量部（Sautrāntika）。像這樣，上座部（Sthavira）從根本上多次分裂，連同根本部一起，總共形成了十一個部派。加上之前的九個部派，總共有二十個部派。以上就是這些部派的名稱和含義。

以及那些認為五蘊等是獨立於『我』而存在的人。這個宗派所說的五蘊等法，如果單獨來說，就沒有作用。如果它們和合在一起，就會有總體的、主宰的作用，就像車和房屋一樣。如果樹木單獨存在，就沒有什麼作用。如果它們組合在一起，就有了實際的用途。這個道理也是一樣的。

認為過去、現在、未來三世的五蘊等都是真實存在的。這個部派認為，有為法在三世中都具有實體。但是，它們的作用有時有，有時沒有。法在未來時，還沒有產生作用。但是，它被未來的生相所生，流入現在。它被住相所住，才開始產生作用。它被異相所異，從而衰變。它被滅相所滅，流入過去。這裡所說的『滅』，只是指作用的滅，而流入過去，並不是指法體的滅。就像移動一個籌碼到百位、千位一樣，只是名稱不同，而本體沒有區別。因為這個原因，所以三世都是真實的。

認為過去和未來的五蘊等都是不存在的。那個宗派認為，過去和未來不是真實的，因為它們與現在的法有差別。如果說三世的法體都是真實的，那麼作用就不應該只存在於現在。如果不是這樣，作用就應該與本體不同。如果與本體不同，就不應該稱為作用。就像顏色不同於聲音，顏色不是聲音的作用一樣。現在的法是真實的，過去和未來沒有實體。

認為現在的五蘊是真實的，因為它們是積聚的法。這個宗派認為，色、心等法，細微的是真實的，粗大的是虛假的。極微是真實的，因為它是色體的自性。粗大的色是虛假的，因為它是和合而成的。一個真實的極微不是眼識的境界。合成粗大的色，才是眼識所緣。即使一個極微也是五蘊所包含的。蘊的意思是積聚，所以蘊是真實的。和合產生識，就稱為處和界，所以處、界這些法都是虛假的。

認為世間法和出世間法都不是真實的。問：這與大乘的含義有什麼區別？答：因為他們認為一切法都是假立的，這不同於大乘的假和實都泯滅。他們只是說一切法都是虛假的，而不是真實的，而不是說一切法都是...

【English Translation】 English version: Another split occurred, branching out from the original school. They relied on the sūtras (scriptures) for their standards, not on the Vinaya (discipline) or Abhidharma (doctrines), hence they were called the Sautrāntika (those who rely on the sūtras). In this way, the Sthavira (Elder) school split multiple times from its root, forming eleven schools including the original school. Adding the previous nine schools, there are a total of twenty schools. The above are the names and meanings of these schools.

And those who believe that the five skandhas (aggregates) etc. exist independently of the 'self'. This school says that the five skandhas etc., if spoken of individually, have no function. If they are combined, they have a general, governing function, like a cart or a house. If trees exist separately, they have no function. If they are combined, they have practical use. The same principle applies here.

Those who believe that the five skandhas etc. of the past, present, and future are all real. This school believes that conditioned dharmas (phenomena) have substance in all three times. However, their function may or may not exist. When a dharma is in the future, it has not yet produced a function. However, it is produced by the future characteristic of arising, flowing into the present. It is sustained by the characteristic of abiding, and then begins to function. It is differentiated by the characteristic of change, and thus decays. It is extinguished by the characteristic of cessation, flowing into the past. The 'extinction' mentioned here only refers to the extinction of function, flowing into the past, not the extinction of the dharma's substance. It's like moving a counter to the hundreds or thousands place; only the name is different, but the substance is not different. For this reason, all three times are real.

Those who believe that the five skandhas etc. of the past and future do not exist. That school believes that the past and future are not real because they are different from the present dharma. If it is said that the substance of dharmas in all three times is real, then function should not only exist in the present. If it were not so, function should be different from substance. If it is different from substance, it should not be called function. Just as color is different from sound, color is not the function of sound. The present dharma is real, while the past and future have no substance.

Those who believe that the present five skandhas are real because they are accumulated dharmas. This school believes that dharmas such as form and mind are subtle and real, while coarse ones are false. The ultimate particle (paramāṇu) is real because it is the nature of the form's substance. Coarse form is false because it is a combination. A single real ultimate particle is not the object of eye-consciousness. Only when combined into coarse form does it become the object of eye-consciousness. Even a single ultimate particle is included in the skandhas. Skandha means accumulation, so the skandhas are real. The combination produces consciousness, which is called the āyatanas (sense bases) and dhātus (elements), so the dharmas of the āyatanas and dhātus are all false.

Those who believe that mundane and supramundane dharmas are not real. Question: What is the difference between this and the meaning of Mahayana? Answer: Because they believe that all dharmas are provisionally established, which is different from the Mahayana's annihilation of both the false and the real. They only say that all dharmas are false, not real, and do not say that all dharmas are...

非實之因。不同應理一切諸法皆從心生。又殊勝義空。由勝義故諸法非有。故與大乘有差別也。

深密等經為不了義等者。謂此宗中以三無性為真了義。遣三性故即說三性體不可得。依計所執立想無性。顯計所執即無體相。依自依他立生無性。如何但無自然生性。勝義無性當知亦然。故深密等建立三性。有所存故非了義也。

般若經等為非了義就偏說故等者。偏就空門遣一切相。以無自性即名勝義。由勝義故世俗成空。不由世俗勝義成有。故說皆空就偏說也。

獨覺智證與聲聞同教既不多等者。同生空智證生空理。然獨覺性利於聲聞。不假廣聞方能證悟。是故獨覺教習不多。多同聲聞入聲聞藏。

然此五乘有開合者。或有聖教於三乘外開人天乘。五戒十善因果別故。合不定性入三乘中。隨所得果皆出世故。或有聖教人天合一。五戒十善世間法故。於三乘外開不定性。雖同出世種性異故。

亦非年月定判后先者。真諦三藏亦立三時與此不殊而不取者。由約年月定判后先。說佛成道十二年來所說小乘名第一時。從十二年後至三十七年說般若等為第二時。三十八年至涅槃來所說中道名第三時。若作此說。花嚴經等成道初說。豈即初時。故約年月定判后先。有此過失而不取也。

但以義

【現代漢語翻譯】現代漢語譯本『非實之因』（unreal cause）。不同於應理，一切諸法皆從心生。又殊勝義空（ultimate emptiness）。由於勝義的緣故，諸法並非實有。因此與大乘有所差別。

『深密等經為不了義等者』，指的是在這個宗派中，以三無性（three natures without own-being）為真正的了義。爲了去除三種自性，就說三種自性的體性不可得。依據遍計所執性（imputed nature）建立想無性（absence of conceptualization），顯示遍計所執性本身就沒有體相。依據依他起性（dependent nature）建立生無性（absence of inherent origination）。為什麼僅僅是沒有自然生性呢？勝義無性（absence of ultimate nature）應當知道也是這樣。因此，《深密經》等建立三種自性，有所保留，所以不是了義。

『般若經等為非了義就偏說故等者』，指的是偏重於空門，去除一切相。因為沒有自性，就叫做勝義。由於勝義的緣故，世俗成為空。不是由於世俗的緣故，勝義才成為有。所以說一切皆空，是偏重於空門的說法。

『獨覺智證與聲聞同教既不多等者』，指的是共同證悟生空智（wisdom of emptiness of self），證悟生空的道理。然而，獨覺的根性比聲聞銳利，不需要廣泛聽聞就能證悟。因此，獨覺的教習不多，大多與聲聞一樣進入聲聞藏。

然而，這五乘（five vehicles）有開合的情況。有的聖教在三乘之外開立人天乘（human and deva vehicle），因為五戒十善的因果不同。將不定性（indefinite nature）歸入三乘之中，因為隨其所得的果位都是出世的。有的聖教將人天合一，因為五戒十善是世間法。在三乘之外開立不定性，雖然同樣是出世，但種性不同。

『亦非年月定判后先者』，指的是不能以年月來確定先後。真諦三藏（Paramārtha）也立三時教判，與此類似，但不被採用。因為如果按照年月來確定先後，說佛陀成道十二年來所說的小乘為第一時，從十二年後到三十七年所說的《般若經》等為第二時，三十八年到涅槃時所說的中道為第三時。如果這樣說，《華嚴經》等在成道之初所說，豈不就是初時？所以按照年月來確定先後，有這樣的過失，因此不被採用。

但以義...

【English Translation】 English version 'Non-real cause'. Different from what is reasonable, all dharmas arise from the mind. Also, the ultimate emptiness. Because of the ultimate truth, all dharmas are not existent. Therefore, it is different from Mahayana.

'The Samdhinirmocana Sutra, etc., are not definitive', meaning that in this school, the three natures without own-being are considered truly definitive. In order to eliminate the three natures, it is said that the essence of the three natures is unattainable. Based on the imputed nature (parikalpita-lakshana), the absence of conceptualization (lakshana-nihsvabhavata) is established, showing that the imputed nature itself has no essence or characteristics. Based on the dependent nature (paratantra-lakshana), the absence of inherent origination (utpatti-nihsvabhavata) is established. Why is it only the absence of natural origination? The absence of ultimate nature (paramartha-nihsvabhavata) should also be understood in the same way. Therefore, the Samdhinirmocana Sutra, etc., establish the three natures, with something reserved, so they are not definitive.

'The Prajnaparamita Sutra, etc., are not definitive because they speak one-sidedly', meaning that they emphasize the gate of emptiness, eliminating all characteristics. Because there is no own-being, it is called ultimate truth. Because of the ultimate truth, the conventional becomes empty. It is not because of the conventional that the ultimate truth becomes existent. Therefore, saying that everything is empty is a one-sided statement.

'The wisdom attained by Pratyekabuddhas is not much different from that of Sravakas', meaning that they both attain the wisdom of emptiness of self (pudgala-shunyata), realizing the principle of emptiness of self. However, the nature of Pratyekabuddhas is sharper than that of Sravakas. They can attain enlightenment without extensive learning. Therefore, the teachings for Pratyekabuddhas are not many, and they mostly enter the Sravaka-yana like Sravakas.

However, these five vehicles (five yanas) have opening and closing. Some holy teachings establish the human and deva vehicle (manushya-deva-yana) outside the three vehicles, because the causes and effects of the five precepts and ten virtues are different. The indefinite nature (aniyata-gotra) is included in the three vehicles, because whatever fruit they attain is transcendental. Some holy teachings combine humans and devas into one, because the five precepts and ten virtues are worldly dharmas. The indefinite nature is established outside the three vehicles, although they are both transcendental, their lineages are different.

'It is not possible to determine the order based on years and months', meaning that one cannot determine the order based on years and months. Paramārtha (Zhendi Sanzang) also established the three periods of teaching, which is similar to this, but it is not adopted. Because if the order is determined according to years and months, saying that the Small Vehicle taught in the twelve years after the Buddha's enlightenment is the first period, the Prajnaparamita Sutra, etc., taught from twelve years to thirty-seven years is the second period, and the Middle Way taught from thirty-eight years to Nirvana is the third period. If it is said in this way, wouldn't the Avatamsaka Sutra, etc., taught at the beginning of enlightenment, be the first period? Therefore, determining the order according to years and months has this fault and is not adopted.

But according to the meaning...

類相從而說者。謂三時教對不定性。佛隨根性說或前後。但雖前說對久根性。義同第三時即第三時攝。雖最後說對初根性。義同初時則初時攝。故花嚴經成道初說。義同第三時則第三時攝。

契經應諷頌等者。此十二分教義類繁多。今但略釋十二名相。一者契經。梵云修多羅。此有二相。一通二別。通即十二皆名契經。別謂長行。緝綴義理會理合機故名契。貫穿縫綴故名為經。能契即經持業釋也。契物之經亦依主釋。二者應頌。梵云祇夜。舊名重頌偈。應字屬平去二聲皆通。長行雖說理未盡圓。或有後來聖不重語應更重述應後來人。應有此頌應物之頌。有財依主二釋皆通。三者諷頌。梵云伽他。舊云不重頌偈。謂前未說直以頌明。可諷詠故。故名諷頌。可諷之頌依主釋也。四者記別。梵雲和伽羅耶。此有三相。一記天人當成佛事。二記弟子死此生彼。三謂記別諸法之義。記即是別持業釋也。五者自說。梵云優陀那。謂不待請觀機即說令法久住。或顯悲深。自與說別相違釋也。六者緣起。梵云尼陀那。舊云因緣。此有三相。因犯制戒。因事說法。因請說法。緣即是起持業釋也。七者譬喻。梵云阿波陀那。謂以喻況曉所說義。舉已見邊顯未見邊令義平等。故名譬喻。譬即是喻持業釋也。八者本事。梵云伊帝曰多伽。

【現代漢語翻譯】現代漢語譯本：關於根據『類相』而說的教義，指的是三時教（指佛陀說法的三種時期，即華嚴時、阿含時、方等時）針對的是不確定性的根器。佛陀會根據眾生的根性，或先說，或后說。即使之前所說的教義是針對具有長久根性的眾生，但其義理與第三時教（方等時）相同，因此也屬於第三時教。即使最後所說的教義是針對初學根性的眾生，但其義理與初時教（華嚴時）相同，因此也屬於初時教。所以，《華嚴經》在佛陀成道之初所說，其義理與第三時教相同，因此也屬於第三時教。

『契經』、『應頌』等，指的是十二分教（佛教經典的十二種分類）的義理類別繁多。現在只簡略解釋十二種名稱的含義。第一種是『契經』，梵語是Sūtra（修多羅），它有兩種含義：通義和別義。通義是指十二分教都可以稱為『契經』。別義是指長行文（散文體的經文）。因為其輯錄、綴合義理，會合真理，契合根機，所以稱為『契』。貫穿、縫綴，所以稱為『經』。能夠契合的經文，是『持業釋』（主謂結構）。所契合事物的經文，也是『依主釋』（所有格結構）。第二種是『應頌』，梵語是Geya（祇夜），舊稱『重頌偈』。『應』字可以讀作平聲或去聲。長行文雖然說了義理，但沒有完全圓滿，或者有後來的聖者不重複之前的話，應該再次重述，應和後來的人。應該有的頌，應和事物的頌，有『有財釋』（形容詞+名詞）和『依主釋』兩種解釋。第三種是『諷頌』，梵語是Gāthā（伽他），舊稱『不重頌偈』。指的是之前沒有說過，直接用頌文來闡明。可以諷誦吟詠，所以稱為『諷頌』。可以諷誦的頌，是『依主釋』。第四種是『記別』，梵語是Vyākaraṇa（和伽羅耶），它有三種含義：一是記述天人應當成就佛果之事；二是記述弟子死後往生何處；三是記述辨別諸法之義。記述就是辨別，是『持業釋』。第五種是『自說』，梵語是Udāna（優陀那），指的是不等待他人請求，觀察時機就直接宣說，使佛法長久住世，或者顯示佛陀的悲心深切。自己宣說與他人宣說不同，是『相違釋』。第六種是『緣起』，梵語是Nidāna（尼陀那），舊稱『因緣』。它有三種含義：因為犯戒而制定戒律；因為某事而說法；因為他人請求而說法。緣就是生起，是『持業釋』。第七種是『譬喻』，梵語是Avadāna（阿波陀那），指的是用比喻來曉喻所說的義理。舉出已經見到的事物，來顯示未見的事物，使義理平等。所以稱為『譬喻』。譬就是比喻，是『持業釋』。第八種是『本事』，梵語是Itivṛttaka（伊帝曰多伽）。

【English Translation】 English version: Regarding the teachings explained according to 『Classifications of Appearances,』 it refers to the Three Periods of Teaching (referring to the three periods of the Buddha's teachings: the Avatamsaka Period, the Agama Period, and the Vaipulya Period) which address beings with uncertain capacities. The Buddha, according to the nature of beings, may speak earlier or later. Even if the teachings spoken earlier are for beings with long-standing roots, their meaning is the same as the Third Period of Teaching (Vaipulya Period), thus they are included in the Third Period. Even if the teachings spoken last are for beings with initial roots, their meaning is the same as the First Period of Teaching (Avatamsaka Period), thus they are included in the First Period. Therefore, the Avatamsaka Sutra, spoken at the beginning of the Buddha's enlightenment, has the same meaning as the Third Period of Teaching, thus it is included in the Third Period.

『Sūtra,』『Geya,』 etc., refer to the numerous categories of teachings within the Twelve Divisions of Teachings (twelve classifications of Buddhist scriptures). Now, only the meanings of the twelve names are briefly explained. The first is 『Sūtra,』 in Sanskrit, Sūtra (修多羅), which has two meanings: general and specific. The general meaning is that all twelve divisions can be called 『Sūtra.』 The specific meaning refers to prose texts (scriptures in prose form). Because they compile and connect meanings, converge with truth, and accord with the capacity of beings, they are called 『契』 (qi, meaning 『accord』). To thread and sew together, they are called 『經』 (jīng, meaning 『scripture』). That which is able to accord is 『Sūtra,』 which is a 『karmadhāraya compound』 (subject-predicate structure). The scripture of things that are accorded is also a 『tatpuruṣa compound』 (genitive structure). The second is 『Geya,』 in Sanskrit, Geya (祇夜), formerly called 『repeated verse.』 The word 『應』 (yīng, meaning 『should』) can be pronounced in both the even and departing tones. Although the prose text speaks of the meaning, it is not completely fulfilled, or there are later sages who do not repeat previous words, and should repeat again, responding to later people. The verse that should be, the verse that responds to things, has both 『bahuvrihi compound』 (adjective + noun) and 『tatpuruṣa compound』 explanations. The third is 『Gāthā,』 in Sanskrit, Gāthā (伽他), formerly called 『non-repeated verse.』 It refers to directly clarifying with verse what was not said before. Because it can be recited and chanted, it is called 『Gāthā.』 The verse that can be chanted is a 『tatpuruṣa compound.』 The fourth is 『Vyākaraṇa,』 in Sanskrit, Vyākaraṇa (和伽羅耶), which has three meanings: first, to record the matter of gods and humans who should achieve Buddhahood; second, to record where disciples will be reborn after death; third, to record the meaning of distinguishing all dharmas. Recording is distinguishing, which is a 『karmadhāraya compound.』 The fifth is 『Udāna,』 in Sanskrit, Udāna (優陀那), which refers to speaking directly without waiting for others to request, observing the opportunity to make the Dharma abide for a long time, or to show the Buddha's deep compassion. Speaking oneself is different from others speaking, which is a 『dvandva compound.』 The sixth is 『Nidāna,』 in Sanskrit, Nidāna (尼陀那), formerly called 『cause and condition.』 It has three meanings: establishing precepts because of violating precepts; speaking the Dharma because of an event; speaking the Dharma because of others' requests. Condition is arising, which is a 『karmadhāraya compound.』 The seventh is 『Avadāna,』 in Sanskrit, Avadāna (阿波陀那), which refers to using metaphors to explain the meaning of what is said. Raising things that have already been seen to show things that have not been seen, making the meaning equal. Therefore, it is called 『Avadāna.』 Metaphor is analogy, which is a 『karmadhāraya compound.』 The eighth is 『Itivṛttaka,』 in Sanskrit, Itivṛttaka (伊帝曰多伽).

謂除自身說於過去弟子及法名為本事。本體即事。本世之事。持業依主二釋皆通。九者本生。梵云阇陀那。說佛自身在過去世彼彼方所行菩薩行。本體即生。本世之生。亦通持業依主二釋。十者方廣。梵云毗佛略。此有二相。一謂說行菩薩勝道。二法廣多高大長遠。理正名方。教多名廣。方理之廣依主釋也。十一希法。梵云阿浮陀達磨。舊名未曾有經。謂說八眾共不共德及余最勝驚異之法。希有之法。法即希有。通於二釋。十二論議。梵云優波提舍。此有二相。一佛自說。謂諸經典修環研竅磨怛理迦。二聖弟子已見諦者。依自所證無倒宣說。論體即議持業釋也。

略廣分別十七地義者。但直分別十七地義。而不決釋深隱奧義。是故但名為本地分。十七地者。一者五識身相應地。二者意地。三者尋伺地。四者無尋唯伺地。五者無尋無伺地。六者三摩呬多地。七非三摩呬多地。八有心地。九無心地。十聞所成地。十一思所成地。十二修所成地。十三聲聞地。十四獨覺地。十五菩薩地。十六有餘依地。十七無餘依地。故瑜伽論總攝頌云。五識相應意。有尋伺等三。三摩地俱非。有心無心地。聞思修所立。如是具三乘。有依及無依。是名十七地。廣釋名義如最勝子瑜伽論釋。

言大乘者謂菩薩乘者。大乘之言通因

【現代漢語翻譯】現代漢語譯本：所謂『除自身說於過去弟子及法名為本事』，其本體即是事，即本世之事。『持業』和『依主』兩種解釋都可行。九者是『本生』，梵文是『阇陀那』(Jataka)，講述佛陀自身在過去世于各個地方修行菩薩道的經歷。本體即是生，即本世的生。『持業』和『依主』兩種解釋也都可以。十者是『方廣』，梵文是『毗佛略』(Vaipulya)。這有兩種含義：一是講述修行菩薩殊勝之道，二是法義廣博眾多，高大深遠。理正稱為『方』，教義眾多稱為『廣』。『方理之廣』是依主釋。十一是『希法』，梵文是『阿浮陀達磨』(Adbhuta-dharma)，舊譯為『未曾有經』，講述八部眾共同或不共同的功德，以及其他最殊勝、令人驚異的法。是稀有之法，法即是稀有，『持業』和『依主』兩種解釋都可行。十二是『論議』，梵文是『優波提舍』(Upadesha)。這有兩種含義：一是佛陀親自宣說，即諸經典修環研竅磨怛理迦；二是聖弟子已證得真諦者，依據自己所證悟的無顛倒的宣說。論的本體即是議，是持業釋。

略廣分別十七地義，只是簡單地分別十七地的意義，而不詳細解釋深奧隱秘的含義，所以只稱為『本地分』。十七地是：一者，五識身相應地；二者，意地；三者，尋伺地；四者，無尋唯伺地；五者，無尋無伺地；六者，三摩呬多地(Samahita-bhumi，已入定地)；七者，非三摩呬多地(Asamahita-bhumi，未入定地)；八者，有心地；九者，無心地；十者，聞所成地；十一者，思所成地；十二者，修所成地；十三者，聲聞地(Sravaka-bhumi，聲聞乘的境界)；十四者，獨覺地(Pratyekabuddha-bhumi，緣覺乘的境界)；十五者，菩薩地(Bodhisattva-bhumi，菩薩乘的境界)；十六者，有餘依地(Sopadhisesa-nirvana-bhumi，有餘涅槃的境界)；十七者，無餘依地(Anupadhisesa-nirvana-bhumi，無餘涅槃的境界)。所以《瑜伽師地論》的總攝頌說：『五識相應意，有尋伺等三，三摩地俱非，有心無心地，聞思修所立，如是具三乘，有依及無依，是名十七地。』詳細解釋名義，如最勝子《瑜伽師地論釋》。

所說的大乘，指的是菩薩乘。『大乘』一詞，貫通因

【English Translation】 English version: That which is called 'incidents' (本事) refers to the Buddha's own past teachings to disciples and the Dharma. Its essence is events, specifically events of this world. Both 'determinative compound' (持業) and 'dependent possessive compound' (依主) interpretations are valid. The ninth is 'birth stories' (本生), in Sanskrit 'Jataka' (阇陀那), which recounts the Buddha's own practice of the Bodhisattva path in various places in past lives. Its essence is birth, specifically birth in this world. Both 'determinative compound' and 'dependent possessive compound' interpretations are also valid. The tenth is 'extensive' (方廣), in Sanskrit 'Vaipulya' (毗佛略). This has two aspects: one is the teaching of the superior path of Bodhisattva practice, and the other is the vastness, abundance, height, and depth of the Dharma. Correct in principle is called 'square' (方), and abundant in teachings is called 'extensive' (廣). 'The extensiveness of principle' (方理之廣) is a dependent possessive compound. The eleventh is 'rare Dharmas' (希法), in Sanskrit 'Adbhuta-dharma' (阿浮陀達磨), formerly translated as 'Scripture of the Unprecedented,' which speaks of the common and uncommon virtues of the eight assemblies, as well as other supreme and astonishing Dharmas. It is a rare Dharma; the Dharma is rare. Both interpretations are valid. The twelfth is 'treatises' (論議), in Sanskrit 'Upadesha' (優波提舍). This has two aspects: one is the Buddha's own teachings, namely the various scriptures; the other is the undeluded explanations of realized truths by holy disciples who have already attained insight. The essence of treatises is discussion, which is a determinative compound.

To briefly and extensively distinguish the meaning of the Seventeen Grounds, it is simply to distinguish the meaning of the Seventeen Grounds without resolving and explaining the profound and hidden meanings. Therefore, it is only called the 'Fundamental Section' (本地分). The Seventeen Grounds are: first, the Ground of Correspondence with the Aggregate of the Five Consciousnesses (五識身相應地); second, the Ground of Mind (意地); third, the Ground of Seeking and Examining (尋伺地); fourth, the Ground of No Seeking, Only Examining (無尋唯伺地); fifth, the Ground of No Seeking and No Examining (無尋無伺地); sixth, the Ground of Samahita (三摩呬多地, the ground of being in Samadhi); seventh, the Ground of Non-Samahita (非三摩呬多地, the ground of not being in Samadhi); eighth, the Ground of Mindful (有心地); ninth, the Ground of Mindless (無心地); tenth, the Ground Accomplished by Hearing (聞所成地); eleventh, the Ground Accomplished by Thinking (思所成地); twelfth, the Ground Accomplished by Cultivation (修所成地); thirteenth, the Ground of Sravakas (聲聞地, the realm of Sravakas); fourteenth, the Ground of Pratyekabuddhas (獨覺地, the realm of Pratyekabuddhas); fifteenth, the Ground of Bodhisattvas (菩薩地, the realm of Bodhisattvas); sixteenth, the Ground of Nirvana with Remainder (有餘依地, the realm of Nirvana with remainder); seventeenth, the Ground of Nirvana without Remainder (無餘依地, the realm of Nirvana without remainder). Therefore, the summary verse of the Yogacarabhumi-sastra says: 'The five consciousnesses correspond to mind, with seeking and examining, and so on, three, Samadhi and non-Samadhi together, mindful and mindless ground, established by hearing, thinking, and cultivation, thus possessing the three vehicles, with remainder and without remainder, these are called the Seventeen Grounds.' The detailed explanation of names and meanings is as in the Yogacarabhumi-sastra-vrtti by the most excellent son.

The so-called 'Great Vehicle' refers to the Bodhisattva Vehicle. The term 'Great Vehicle' encompasses the cause

及果。是佛菩薩大人乘故言菩薩乘。就因而論。菩薩乘此到佛地故。若言佛乘約果而說。一切諸佛本所乘故。簡異聲聞小人之乘。故舉菩薩而釋大乘。

克用理智而為體者。以是能證所證法故。攝有無為一切功德故。一切功德之依處故。故與理智正為乘體。而於教果兼名乘者。以教顯理。得理云教。智即是行。有行成果。是故教果兼名大乘。

小乘唯明七十五法者。心法有一。心所有法有四十六。色法有十一。不相應行有十四種。無為有三。如是共成七十五法。

有說本事廣論未譯但錄名等者。若有廣論此但錄名不名別論。何故題中雲百法論。若廣論中錄名數者。應言論中略錄名數。寧言分中錄名數也。由此故如是妄言耳。

總上九號具包三德六義差別故名世尊者。言九號者。即十號中前之九號。其第十號名世尊者。由前九號故得名耳。一者如來。二者應正等覺。即舊所云應供正遍知。三明行圓滿。即舊所云明行足。四者善逝。五者世間解。六無上丈夫。七調御士。舊云無上士調御丈夫。八天人師。九者佛。十者世尊　言三德者。一者恩德。即佛化身。巡數六道化利眾生有恩德故。二者智德。即佛報身。以大智慧成就一切諸功德故。三者斷德即佛法身。由斷諸障顯現真如萬德體故　言六義者

【現代漢語翻譯】現代漢語譯本：及果位而言，因為佛和菩薩都是大人所乘之車，所以稱為菩薩乘。從因地而論，菩薩乘坐此乘到達佛地。如果說佛乘，則是從果位而說，因為一切諸佛本來所乘之車。爲了區別于聲聞小人之乘，所以舉菩薩來解釋大乘。

以理和智作為本體，因為理和智慧夠證得所證之法。包含有和無，作為一切功德。是一切功德的依處。所以說理和智正是大乘的本體。而教和果兼名為乘，是因為教義能夠彰顯真理，證得真理就稱為教。智就是行，有行才能成就果。因此，教和果兼名為大乘。

小乘只說明七十五法：心法有一種，心所有法有四十六種，色法有十一種，不相應行有十四種，無為有三種。這樣總共構成七十五法。

有人說《本事廣論》沒有翻譯，只是記錄了名稱等等。如果有《廣論》，這裡只是記錄名稱，不能稱為別的論。為什麼題目中說《百法論》？如果《廣論》中記錄了名稱和數量，應該說論中簡略地記錄了名稱和數量。怎麼能說在分部中記錄名稱和數量呢？因此，這樣說是妄言。

總而言之，上面的九種稱號包含了三德和六義的差別，所以稱為世尊。所說的九種稱號，就是十種稱號中的前九種。第十種稱號名為世尊，是由前面的九種稱號而得名。一者如來（Tathagata），二者應正等覺（Arhat Samyak-sambuddha），即舊譯所說的應供、正遍知。三明行圓滿（Vidya-charana-sampanna），即舊譯所說的明行足。四者善逝（Sugata），五者世間解（Lokavid），六無上丈夫（Anuttara-purusa-damya-sarathi），七調御士，舊譯為無上士調御丈夫。八天人師（Shasta deva-manushyanam），九者佛（Buddha），十者世尊（Bhagavan）。所說的三德，一者恩德，即佛的化身，巡視六道化度利益眾生，有恩德的緣故。二者智德，即佛的報身，以大智慧成就一切諸功德的緣故。三者斷德，即佛的法身，由於斷除各種障礙，顯現真如萬德之體的緣故。所說的六義是：

【English Translation】 English version: Regarding the resultant state, it is called the Bodhisattva Vehicle because Buddhas and Bodhisattvas are those who ride it. Considering it from the perspective of the cause, Bodhisattvas ride this vehicle to reach the Buddha-ground. If we speak of the Buddha Vehicle, it is in terms of the result, because it is what all Buddhas originally ride. To distinguish it from the Hearer's (Shravaka) Vehicle of lesser beings, the Bodhisattva is cited to explain the Mahayana (Great Vehicle).

Taking reason (理, Li) and wisdom (智, Zhi) as its substance, because they are able to realize the Dharma that is to be realized. It encompasses existence and non-existence as all merits. It is the basis of all merits. Therefore, reason and wisdom are precisely the substance of the vehicle. And the teaching and the result are also named as the vehicle, because the teaching reveals the truth, and attaining the truth is called teaching. Wisdom is action, and action leads to the accomplishment of the result. Therefore, teaching and result are both named as the Mahayana.

The Hinayana (Small Vehicle) only explains seventy-five dharmas: one mind-dharma, forty-six mental factors, eleven form-dharmas, fourteen non-associated formations, and three unconditioned dharmas. Thus, they together constitute seventy-five dharmas.

Some say that the Abhidharma-prakarana (本事廣論) has not been translated, but only its names have been recorded. If there is an Abhidharma-prakarana, then this is only recording the names and cannot be called a separate treatise. Why does the title say Hundred Dharmas Treatise? If the Abhidharma-prakarana recorded the names and numbers, it should be said that the treatise briefly recorded the names and numbers. How can it be said that the names and numbers are recorded in a section? Therefore, such statements are false.

In summary, the above nine titles encompass the distinctions of the three virtues and six meanings, therefore it is called Lokavid (世尊, World Honored One). The nine titles mentioned are the first nine of the ten titles. The tenth title is called Bhagavan (世尊), which is obtained from the previous nine titles. The first is Tathagata (如來, Thus Gone), the second is Arhat Samyak-sambuddha (應正等覺, Worthy, Rightly Self-awakened), which is the old translation of Worthy of Offerings, Rightly and Universally Knowing. The third is Vidya-charana-sampanna (明行圓滿, Perfect in Knowledge and Conduct), which is the old translation of Perfect in Knowledge and Conduct. The fourth is Sugata (善逝, Well Gone), the fifth is Lokavid (世間解, Knower of the World), the sixth is Anuttara-purusa-damya-sarathi (無上丈夫, Unsurpassed Charioteer of Men), the seventh is Tamer of Men, the old translation is Unsurpassed Man, Tamer of Men. The eighth is Shasta deva-manushyanam (天人師, Teacher of Gods and Men), the ninth is Buddha (佛, Awakened One), and the tenth is Bhagavan (世尊, World Honored One). The three virtues are: first, the virtue of grace, which is the transformation body of the Buddha, who travels through the six realms to transform and benefit sentient beings, hence having the virtue of grace. Second, the virtue of wisdom, which is the reward body of the Buddha, who achieves all merits with great wisdom. Third, the virtue of severance, which is the Dharma body of the Buddha, who manifests the true suchness of myriad virtues by severing all obstacles. The six meanings are:

。一者自在。永不繫屬諸煩惱故。二者熾盛。炎猛智火所燒練故。三者端嚴。殊勝相好所莊嚴故。四者名稱。一切世間咸稱贊故。五者吉祥。一切天人皆供養故。六者尊貴。利樂一切無懈廢故。

雖此二義亦通無我等者。此通伏難。謂有難言。既言法者是軌持義。此義合通下一無我。何故五種獨名為法。為通此難言難此等一軌唯有體無法非緣不生心故者。心緣有無生不生心有其二說。一云。緣無之時亦得生心。緣過去未來等心亦生故。二云不生。雖過未等外質是無。而有影像當情而現。要緣影像方得生心。無相分時心不生故。是故無法不得成緣。非所緣緣心不生故。既軌則者生物解義。是故軌義無法不成。

二軌唯差別緣無我等者。此中差別謂即是句。言自性者謂即是名。故唯識論云。名詮自性句詮差別。且如頌云諸行無常。各別四名但詮自性。未合成句智解未生。合成句時差別于常方解諸行。是其無常故唯差別而在軌義。

三軌唯有為要成因緣方生解等者。謂有為法方成因緣。仗因托緣方能生解。故軌則義唯在有為。其無為者既都無相。心不能緣不成因緣。不能生解不成軌義。不失自性持義則通。雖后得智有漏意識亦緣無為而生智解。但是影像不是親緣。不同正智故不為例。

四軌唯后說

【現代漢語翻譯】現代漢語譯本：一者自在（unconditioned）。永遠不被各種煩惱所束縛的緣故。二者熾盛（flourishing）。被猛烈的智慧之火所燒煉的緣故。三者端嚴（well-featured）。被殊勝的相好所莊嚴的緣故。四者名稱（renowned）。被一切世間所稱讚的緣故。五者吉祥（auspicious）。被一切天人和人所供養的緣故。六者尊貴（venerable）。利益和快樂一切眾生沒有懈怠和停止的緣故。

雖然這兩種含義也適用於無我等（non-self etc.）概念。這裡是爲了消除疑問。有人會問，既然說『法』（dharma）是軌持之義，這個含義也應該適用於後面的『無我』（non-self）等概念，為什麼只有前面五種才被稱為『法』（dharma）？爲了消除這個疑問，回答說，這些概念的單一軌則僅僅在於實體，因為無法不是由因緣所生的，所以心不會生起。對於心是否會緣有和無而生起，有兩種說法。一種說法是，緣無的時候也能生起心，因為緣過去和未來等也能生起心。另一種說法是不生起。雖然過去和未來等外在的質是無，但是有影像在心中顯現。一定要緣影像才能生起心，沒有相分的時候心不會生起。所以，無法不能成為因緣，因為不是所緣緣，心不會生起。既然軌則是產生理解的含義，所以軌則的含義無法不能成立。

第二種軌則僅僅在於差別，例如無我等概念。這裡所說的差別，就是指句子。所說的自性，就是指名稱。所以《唯識論》（Vijnaptimatrata-sastra）說，名稱詮釋自性，句子詮釋差別。例如頌文說『諸行無常』（all conditioned things are impermanent），各個不同的名稱只是詮釋自性，沒有合成句子的時候，智慧理解不會產生。合成句子的時候，才能區分于常，才能理解諸行是無常的，所以只有差別才在于軌則的含義。

第三種軌則僅僅在於有為法（conditioned phenomena），要形成因緣才能產生理解等。也就是說，有為法才能形成因緣，依靠因和託付緣才能產生理解。所以軌則的含義僅僅在於有為法。無為法（unconditioned phenomena）既然都沒有相，心不能緣，不能形成因緣，不能產生理解，不能成立軌則的含義。不失去自性的持義則可以通用。雖然後得智（wisdom acquired after initial enlightenment）的有漏意識（defiled consciousness）也能緣無為法而產生智慧理解，但是那只是影像，不是親緣，不同於正智（right knowledge），所以不能作為例子。

第四種軌則僅僅在於后說。

【English Translation】 English version: Firstly, unconditioned (Skt: Svatantra). Because it is never bound by various afflictions. Secondly, flourishing (Skt: Vriddhi). Because it is refined by the fierce fire of wisdom. Thirdly, well-featured (Skt: Subhaga). Because it is adorned with excellent marks and qualities. Fourthly, renowned (Skt: Yashas). Because it is praised by all the worlds. Fifthly, auspicious (Skt: Mangala). Because it is worshiped by all devas (gods) and humans. Sixthly, venerable (Skt: G уважаемый). Because it benefits and brings happiness to all beings without懈怠 or cessation.

Although these two meanings also apply to concepts such as non-self (Skt: Anatman) etc., this is to eliminate doubts. Someone might ask, since it is said that 'dharma' (Skt: Dharma) means 'to uphold and maintain', this meaning should also apply to the concept of 'non-self' (Skt: Anatman) etc. mentioned later. Why are only the first five called 'dharma' (Skt: Dharma)? To eliminate this doubt, the answer is that the single rule of these concepts lies only in the substance, because the absence of a thing is not produced by causes and conditions, so the mind does not arise. Regarding whether the mind arises by cognizing existence and non-existence, there are two views. One view is that the mind can arise even when cognizing non-existence, because the mind can arise when cognizing the past and the future etc. The other view is that it does not arise. Although the external qualities of the past and the future etc. are non-existent, there are images that appear in the mind. The mind can only arise by cognizing the images. The mind does not arise when there is no image-component. Therefore, the absence of a thing cannot become a cause and condition, because it is not the object-condition, the mind does not arise. Since the rule is the meaning of generating understanding, the meaning of the rule cannot be established by the absence of a thing.

The second rule lies only in the distinction, such as the concept of non-self etc. The distinction mentioned here refers to the sentence. The self-nature mentioned refers to the name. Therefore, the Vijnaptimatrata-sastra (Treatise on Consciousness-Only) says that the name explains the self-nature, and the sentence explains the distinction. For example, the verse says 'all conditioned things are impermanent' (Skt: Anitya), each different name only explains the self-nature. When the sentences are not combined, the wisdom-understanding does not arise. When the sentences are combined, it can be distinguished from permanence, and it can be understood that all conditioned things are impermanent. Therefore, only the distinction lies in the meaning of the rule.

The third rule lies only in conditioned phenomena (Skt: Samskrta-dharma), and understanding etc. can only arise when causes and conditions are formed. That is to say, conditioned phenomena can form causes and conditions, and understanding can only arise by relying on causes and entrusting to conditions. Therefore, the meaning of the rule lies only in conditioned phenomena. Since unconditioned phenomena (Skt: Asamskrta-dharma) have no characteristics, the mind cannot cognize them, cannot form causes and conditions, cannot generate understanding, and cannot establish the meaning of the rule. The meaning of upholding without losing self-nature can be used universally. Although the defiled consciousness (Skt: Klista-citta) of wisdom acquired after initial enlightenment (Skt: Prsthalabdha-jnana) can also cognize unconditioned phenomena and generate wisdom-understanding, it is only an image, not a direct condition, and it is different from right knowledge (Skt: Samyak-jnana), so it cannot be taken as an example.

The fourth rule lies only in what is said later.

持通前宣等者。此依因緣比量宗說。如佛弟子立聲無常。聲是前宣無常后說。但聞聲字未能生解。若聞無常方有解生。是故軌義不通前宣。若論持義通前及后。解與未解守自性故。

五軌唯能詮要名句文等者。能詮即是名句文三。所詮是義。雖所詮義亦能生解。而名句文生解用增。是故軌義唯在名等。

故軌義局持義即通者。有軌義處必有持義。有持義處或無軌義。故軌與持通局異也。

一緣慮義等者。然準四卷楞伽經注有二種心。一者質多緣慮之心。二者干栗大貞實之心。八識皆名虛妄分別。攀緣思慮一切妄境。皆名質多緣慮心矣。既能變生一切諸法。是一切法貞實體相。是故亦名貞實心矣。

三集起義等者。謂第八識能集染凈諸法種子在識含藏。而能現起染凈諸法。若前七識能集熏起。染凈種子在本識中。令從本識起染凈法。故楞伽云。心名採集業。意名廣採集。故集起義八識皆通。

若於方所現等者。于方所者。謂現前色不離方處故。所現骨鎖等者。即觀行者所觀同類影像諸色。形顯者。形謂形色。顯謂顯色。如是總名方所示現。

此有四句等者。自有相應而非是行。即受想蘊。自有是行而非相應。即成就等。有非相應亦非是行。謂即色蘊。有亦相應亦是行者。即除受想

【現代漢語翻譯】現代漢語譯本：『持通前宣等者』。這是依據因緣比量宗的說法。例如佛弟子立論『聲無常』，『聲』是先宣說，『無常』是后宣說。只聽到『聲』字時，不能產生理解，如果聽到『無常』才能產生理解。因此，『軌』的意義不通於先宣說。如果論『持』的意義，則通於先前和之後，因為理解與未理解都保持其自性。

『五軌唯能詮要名句文等者』。『能詮』就是名、句、文三者，『所詮』是義。雖然所詮的義也能產生理解，但名、句、文產生理解的作用更強。因此，『軌』的意義只在于名等。

『故軌義局持義即通者』。有『軌』的意義的地方必定有『持』的意義，有『持』的意義的地方或者沒有『軌』的意義。所以『軌』與『持』的通達和侷限是不同的。

『一緣慮義等者』。然而，根據四卷本《楞伽經注》，有兩種心：一是質多緣慮之心，二是干栗大貞實之心。八識都名為虛妄分別，攀緣思慮一切虛妄境界，都名為質多緣慮心。既然能夠變生一切諸法，就是一切法貞實的體相，因此也名為貞實心。

『三集起義等者』。指第八識能將染凈諸法的種子收集在識中含藏，並且能夠現起染凈諸法。如果前七識能夠收集熏起染凈種子在本識中，使得從本識生起染凈法。所以《楞伽經》說：『心名採集業，意名廣採集』。因此，集起義八識都相通。

『若於方所現等者』。『于方所者』，指現前的色不離開方位處所。『所現骨鎖等者』，即觀行者所觀的同類影像諸色。『形顯者』，『形』指形色，『顯』指顯色。這樣總稱為方所示現。

『此有四句等者』。有的是相應而不是行，即受想蘊（蘊：五蘊，構成個體存在的五種要素）。有的是行而不是相應，即成就等。有的是非相應也不是行，即色蘊。有的是既相應又是行，即除去受想蘊之外的。

【English Translation】 English version: 『Holding, penetrating, preceding declaration, etc.』 This is according to the Hetu-vidyā (因緣比量宗) school of reasoning. For example, a Buddhist disciple posits 『sound is impermanent.』『Sound』 is declared first, and 『impermanent』 is declared later. When only the word 『sound』 is heard, understanding cannot arise. If 『impermanent』 is heard, then understanding arises. Therefore, the meaning of 『guiding』 (軌) does not penetrate the preceding declaration. If we discuss the meaning of 『holding』 (持), it penetrates both the preceding and the following, because understanding and non-understanding both maintain their own nature.

『The five guiding principles (五軌) can only explain the essential names, phrases, words, etc.』『Explaining』 refers to the three: name, phrase, and word. 『Explained』 is the meaning. Although the meaning explained can also generate understanding, the function of names, phrases, and words in generating understanding is stronger. Therefore, the meaning of 『guiding』 only lies in names, etc.

『Therefore, the meaning of guiding is limited, while the meaning of holding is all-encompassing.』 Where there is the meaning of 『guiding,』 there must be the meaning of 『holding.』 Where there is the meaning of 『holding,』 there may not be the meaning of 『guiding.』 Therefore, the scope of 『guiding』 and 『holding』 are different.

『One, the meaning of thinking about conditions, etc.』 However, according to the commentary on the four-fascicle Laṅkāvatāra Sūtra, there are two types of mind: one is the citta (質多) mind that thinks about conditions, and the other is the kṛtānta-sattva (干栗大貞實) mind that is truly real. The eight consciousnesses are all called false discriminations, clinging to and thinking about all illusory realms, all of which are called citta mind that thinks about conditions. Since it can transform and generate all dharmas, it is the truly real essence of all dharmas, and therefore it is also called the truly real mind.

『Three, the meaning of accumulating and arising, etc.』 This refers to the eighth consciousness (阿賴耶識, Ālaya-vijñāna) being able to collect the seeds of defiled and pure dharmas, storing them within the consciousness, and being able to manifest defiled and pure dharmas. If the first seven consciousnesses can collect and perfumed the defiled and pure seeds in the fundamental consciousness, causing defiled and pure dharmas to arise from the fundamental consciousness. Therefore, the Laṅkāvatāra Sūtra says: 『The mind is called collecting karma, and the intention is called broadly collecting.』 Therefore, the meaning of accumulating and arising is common to all eight consciousnesses.

『If appearing in a location, etc.』『In a location』 refers to the present form not being separate from a location. 『The manifested bones and chains, etc.』 are the similar images and forms observed by the practitioner. 『Shape and appearance』 refers to shape being form-color and appearance being appearance-color. These are collectively called manifestations in a location.

『There are four possibilities here, etc.』 There are those that are associated but are not actions, namely the aggregates of feeling and perception (受想蘊, vedanā and saṃjñā). There are those that are actions but are not associated, namely accomplishments, etc. There are those that are neither associated nor actions, namely the aggregate of form (色蘊, rūpa). There are those that are both associated and actions, namely those excluding the aggregates of feeling and perception.

諸餘心所。釋義可知。

心遠獨行者。謂說此心遠通凡聖一切處行名曰遠行。唯獨一識唯一意識無別心所名曰獨行。

士夫六界者。謂地水火風空識也。於六界中但言識界不說心所。以心勝故。

如地獄卒者。謂彼有情同業果報。同處同時共變獄卒為逼害事。非是心外實有獄卒。不爾云何不同受苦。諸小乘師釋此義云。謂由業力感別四大。雖在火等而不受苦。大乘難云。若不受苦非地獄收。何趣所攝。小乘答云。鬼趣所攝。既許天上亦有傍生。地獄有鬼于理何失。大乘難云。天上傍生受天妙樂。地獄中鬼何無苦耶。若不爾者。如諸餓鬼于清水上見火濃河。人見為水。兩類同處同時見殊。若法離心寧有是事。故諸色法不相應法皆不離心。

此定非異色心心所有實體用等者。此中量云。此不相應定非異於色心心所有實體用。宗也。許蘊攝故者因也。如色心等者。喻也。並云。色心等法蘊所攝。非異色心有體用。不相應行許蘊攝。非離心等有體用。

若異心等等者。此中量云。不相應行定非實有。宗也。心心所色及諸無為所不攝故。因也。如畢竟無。喻也。畢竟無者。即龜毛等畢竟無。心等不攝。畢竟無非是實有。不相應心等不攝。不相應亦非實有。

然諸無為所知性故等者。此立無

【現代漢語翻譯】諸餘心所。釋義可知。（其他的心所法，解釋它們的含義就可以理解。）心遠獨行者。謂說此心遠通凡聖一切處行名曰遠行。唯獨一識唯一意識無別心所名曰獨行。（『心遠獨行』是指心能遠通凡夫和聖人所到之處，故名為『遠行』。只有單一的識，即唯一的意識，沒有其他心所伴隨，故名為『獨行』。）士夫六界者。謂地水火風空識也。於六界中但言識界不說心所。以心勝故。（『士夫六界』是指地、水、火、風、空、識這六界。在這六界中，只提及識界而不說心所，是因為心（識）的作用更為殊勝。）如地獄卒者。謂彼有情同業果報。同處同時共變獄卒為逼害事。非是心外實有獄卒。不爾云何不同受苦。諸小乘師釋此義云。謂由業力感別四大。雖在火等而不受苦。大乘難云。若不受苦非地獄收。何趣所攝。小乘答云。鬼趣所攝。既許天上亦有傍生。地獄有鬼于理何失。大乘難云。天上傍生受天妙樂。地獄中鬼何無苦耶。若不爾者。如諸餓鬼于清水上見火濃河。人見為水。兩類同處同時見殊。若法離心寧有是事。故諸色法不相應法皆不離心。（例如地獄中的獄卒，是指那些有情因為共同的業力果報，在同一處所、同一時間，共同變現出獄卒來逼迫和傷害他們。並非在心外真實存在獄卒。如果不是這樣，為什麼獄卒不會一同遭受痛苦呢？一些小乘論師解釋說，這是由於業力感召了不同的四大，所以雖然身處火焰之中，卻不受痛苦。大乘論師反駁說，如果不受痛苦，就不應屬於地獄所攝，那又屬於哪一道呢？小乘論師回答說，屬於鬼道所攝。既然承認天道中也有傍生，那麼地獄中有鬼又有什麼不合理呢？大乘論師反駁說，天道中的傍生享受天界的妙樂，地獄中的鬼為什麼沒有痛苦呢？如果不是這樣，就像餓鬼在清水上看到的是濃烈的火焰之河，而人看到的是水，兩類眾生在同一處所、同一時間所見卻不同。如果法離開了心，怎麼會有這樣的事情呢？所以，一切色法和不相應行法都離不開心。）此定非異色心心所有實體用等者。此中量云。此不相應定非異於色心心所有實體用。宗也。許蘊攝故者因也。如色心等者。喻也。並云。色心等法蘊所攝。非異色心有體用。不相應行許蘊攝。非離心等有體用。（『此定非異色心心所有實體用等』，這裡用論式來說明：這些不相應行法，並非與色法、心法、心所法有不同的實體和作用。這是宗（命題）。因為它們被承認為蘊所攝。這是因（理由）。就像色法、心法等一樣。這是比喻。並且說，色法、心法等法被蘊所攝，它們並非與色法、心法有不同的體和用。不相應行法也被蘊所攝，它們並非與心法等有不同的體和用。）若異心等等者。此中量云。不相應行定非實有。宗也。心心所色及諸無為所不攝故。因也。如畢竟無。喻也。畢竟無者。即龜毛等畢竟無。心等不攝。畢竟無非是實有。不相應心等不攝。不相應亦非實有。（『若異心等等者』，這裡用論式來說明：不相應行法必定不是實有的。這是宗（命題）。因為它們不被心法、心所法、色法以及諸無為法所攝。這是因（理由）。就像畢竟不存在的事物一樣。這是比喻。『畢竟無』，就是指像龜毛等完全不存在的事物。心法等不攝取它，所以它不是實有的。不相應行法不被心法等所攝取，所以不相應行法也不是實有的。）然諸無為所知性故等者。此立無（然而，諸無為法是可以被知性的，等等。這裡是建立無……）

【English Translation】 All other mental factors. Their meanings can be understood from their definitions. (All other mental factors, their meanings can be understood by explaining their meanings.) 'The mind that travels far and alone' means that this mind travels far, reaching all places of ordinary beings and sages, hence it is called 'traveling far'. Only a single consciousness, only one consciousness without other mental factors accompanying it, hence it is called 'traveling alone'. (『The mind that travels far and alone』 refers to the mind's ability to reach all places of ordinary beings and sages, hence it is called 'traveling far.' Only a single consciousness, that is, the sole consciousness, without other mental factors accompanying it, hence it is called 'traveling alone.') 'The six elements of a person' refers to earth, water, fire, wind, space, and consciousness. Among the six elements, only the element of consciousness is mentioned, and not the mental factors, because the mind (consciousness) is superior. (『The six elements of a person』 refers to the six elements of earth, water, fire, wind, space, and consciousness. Among these six elements, only the element of consciousness is mentioned, and not the mental factors, because the mind (consciousness) is more dominant.) Like the hell wardens, it refers to those sentient beings who share the same karmic retribution. In the same place and at the same time, they collectively transform into hell wardens to oppress and harm each other. There are no real hell wardens existing outside of the mind. If not, why would they not suffer together? Some Theravada masters explain this meaning by saying that it is due to the power of karma that different four great elements are sensed, so although they are in fire, they do not suffer. The Mahayana masters refute this by saying that if they do not suffer, they should not be included in hell. Which realm do they belong to? The Theravada masters answer that they belong to the realm of ghosts. Since it is admitted that there are also animals in the heavens, what is unreasonable about having ghosts in hell? The Mahayana masters refute this by saying that the animals in the heavens enjoy the wonderful pleasures of the heavens, so why do the ghosts in hell not have suffering? If not, like the hungry ghosts who see a river of intense fire on clear water, while humans see it as water, two kinds of beings see differently in the same place and at the same time. If phenomena are separate from the mind, how could such a thing be? Therefore, all form and non-associated formations are inseparable from the mind. (For example, the hell wardens in hell refer to those sentient beings who, due to shared karmic retribution, collectively manifest hell wardens in the same place and at the same time to oppress and harm them. There are no real hell wardens existing outside of the mind. If that were not the case, why wouldn't the hell wardens suffer together? Some Theravada masters explain this by saying that it is due to the power of karma that different four great elements are sensed, so although they are in fire, they do not suffer. The Mahayana masters refute this by saying that if they do not suffer, they should not be included in hell. Which realm do they belong to? The Theravada masters answer that they belong to the realm of ghosts. Since it is admitted that there are also animals in the heavens, what is unreasonable about having ghosts in hell? The Mahayana masters refute this by saying that the animals in the heavens enjoy the wonderful pleasures of the heavens, so why do the ghosts in hell not have suffering? If not, like the hungry ghosts who see a river of intense fire on clear water, while humans see it as water, two kinds of beings see differently in the same place and at the same time. If phenomena are separate from the mind, how could such a thing be? Therefore, all form and non-associated formations are inseparable from the mind.) 『This definitely does not differ from form, mind, mental factors in terms of substance and function, etc.』 Here, a logical argument is used: These non-associated formations are not different from form, mind, and mental factors in terms of substance and function. This is the thesis. Because they are admitted to be included in the aggregates. This is the reason. Like form and mind, etc. This is the example. Furthermore, it is said that form, mind, and other dharmas are included in the aggregates, and they do not differ from form and mind in terms of substance and function. Non-associated formations are admitted to be included in the aggregates, and they do not differ from mind, etc., in terms of substance and function. (『This definitely does not differ from form, mind, mental factors in terms of substance and function, etc.』 Here, a logical argument is used: These non-associated formations are not different from form, mind, and mental factors in terms of substance and function. This is the thesis. Because they are admitted to be included in the aggregates. This is the reason. Like form and mind, etc. This is the example. Furthermore, it is said that form, mind, and other dharmas are included in the aggregates, and they do not differ from form and mind in terms of substance and function. Non-associated formations are admitted to be included in the aggregates, and they do not differ from mind, etc., in terms of substance and function.) 『If different from mind, etc.』 Here, a logical argument is used: Non-associated formations are definitely not real. This is the thesis. Because they are not included in mind, mental factors, form, and all unconditioned phenomena. This is the reason. Like something that is completely non-existent. This is the example. 『Completely non-existent』 refers to things like turtle hair, which are completely non-existent. Mind, etc., do not include it, so it is not real. Non-associated formations are not included in mind, etc., so non-associated formations are also not real. (『If different from mind, etc.』 Here, a logical argument is used: Non-associated formations are definitely not real. This is the thesis. Because they are not included in mind, mental factors, form, and all unconditioned phenomena. This is the reason. Like something that is completely non-existent. This is the example. 『Completely non-existent』 refers to things like turtle hair, which are completely non-existent. Mind, etc., do not include it, so it is not real. Non-associated formations are not included in mind, etc., so non-associated formations are also not real.) 『However, all unconditioned phenomena are knowable by nature, etc.』 This establishes non-existence.

為不離心等有二比量。第一量云。然諸無為不應執為離色心等實無為性。宗也。所知性故者。因也。謂即無為是心智等所知性故。如色心等者。喻也。謂此色法是心所知。心心所法亦是所知。意識能知一切心故。總合並云。色心心所是所知。不可執為離心等。無為既是所知性。如何執離於色心。第二量云。然諸無為不應執為離色心等實無為性。宗也。是色心等所顯性故。因也。如色心等者。喻也。所言色心所顯自性者。此中所顯有其四義。一以色顯色。如燈照物等。二以心顯心。如他心智等。三以色顯心。以聲說心等。四以心顯色。如心緣色等。然三無為一一皆是色心所顯。故佛地云。五蘊無處以顯虛空。斷有漏蘊以顯擇滅。諸蘊不生顯非擇滅。是故無為是色心等所顯性也。總結並云。心等皆是所顯性。非是離心實無為。無為亦是所顯性。寧離心等有無為。

如正斷等雖無前相等者。四正斷者。一者已生惡不善法由正勤力斷之令滅。二者未生惡不善法由正勤力令不得生起。三者未生諸勝善法由正勤力修之令生。四者已生諸勝善法由正勤力修令增長。此四正勤雖無前相。說四次第相。但約言說而為次第。

應知皆是隨轉理門者。諸大乘經有二理門一者真實理門。謂說大乘究竟實理。如說八識二無我等。二者

【現代漢語翻譯】現代漢語譯本：為證明無為法（Nirvana）並非獨立於色（Rupa，物質）、心（Citta，精神）等而存在的，這裡提供兩個比量（Anumana，推理）。第一個比量說：諸無為法不應被執著為獨立於色、心等之外的真實的無為自性。這是宗（Paksha，論題）。因為它們具有所知性（jneyatva）。這是因（Hetu，理由）。也就是說，無為法是心智等所能知曉的。如同色、心等一樣。這是喻（Drishtanta，例子）。例如，色法是心所能知曉的，心和心所法也是所能知曉的。意識能夠知曉一切心。總而言之，色、心、心所都是所知，不應被執著為獨立於心等之外。無為法既然是所知性，怎麼能執著它獨立於色心之外呢？第二個比量說：諸無為法不應被執著為獨立於色、心等之外的真實的無為自性。這是宗。因為它們是色、心等所顯現的自性。這是因。如同色、心等一樣。這是喻。所謂色心所顯現的自性，這裡面有四種含義：一是以色顯色，比如燈照亮物體等；二是以心顯心，比如他心智等；三是以色顯心，比如用聲音表達心意等；四是以心顯色，比如心緣取色法等。然而，三種無為法（虛空無為、擇滅無為、非擇滅無為）都是色心所顯現的。所以《佛地經》（Buddhabhumi Sutra）說：『五蘊（Skandha，構成要素）沒有地方可以顯現虛空無為，斷除有漏蘊可以顯現擇滅無為，諸蘊不生可以顯現非擇滅無為。』因此，無為法是色心等所顯現的自性。總結來說，心等都是所顯現的自性，不是獨立於心之外的真實的無為法。無為法也是所顯現的自性，怎麼能離開心等而存在無為法呢？如同正斷（Samyakprahana）等雖然沒有前後的次第相：四正斷指的是：一是對於已經生起的惡不善法，通過精進努力斷除它，使之滅盡；二是對於尚未生起的惡不善法，通過精進努力使它不生起；三是對於尚未生起的殊勝善法，通過精進努力修習它，使之生起；四是對於已經生起的殊勝善法，通過精進努力修習它，使之增長。這四種正勤雖然沒有前後的次第相，只是爲了方便言說而安立了次第。應當知道，這些都是隨順於轉理之門：諸大乘經典有兩種理門，一是真實理門，即宣說大乘究竟真實的道理，比如宣說八識（Eight Consciousnesses）、二無我（Twofold No-self）等；二是……

【English Translation】 English version: To prove that Nirvana (無為, Wuwei) is not independent of Rupa (色, matter), Citta (心, mind), etc., here are two Anumanas (比量, inferences). The first inference states: These unconditioned dharmas (無為法, Wuwei fa) should not be clung to as truly unconditioned natures that are independent of Rupa, Citta, etc. This is the Paksha (宗, thesis). Because they possess the quality of being knowable (jneyatva). This is the Hetu (因, reason). That is to say, unconditioned dharmas are knowable by the mind and intellect, just like Rupa, Citta, etc. This is the Drishtanta (喻, example). For example, Rupa is knowable by the mind, and mental factors (心所法, Citta-vrtti) are also knowable. Consciousness (意識, Vijnana) can know all minds. In summary, Rupa, Citta, and mental factors are all knowable and should not be clung to as independent of the mind, etc. Since unconditioned dharmas are knowable, how can they be clung to as independent of Rupa and Citta? The second inference states: These unconditioned dharmas should not be clung to as truly unconditioned natures that are independent of Rupa, Citta, etc. This is the Paksha. Because they are natures manifested by Rupa, Citta, etc. This is the Hetu. Just like Rupa, Citta, etc. This is the Drishtanta. The so-called nature manifested by Rupa and Citta has four meanings: first, Rupa manifests Rupa, such as a lamp illuminating objects; second, Citta manifests Citta, such as telepathy; third, Rupa manifests Citta, such as expressing one's mind through sound; and fourth, Citta manifests Rupa, such as the mind perceiving Rupa. However, all three unconditioned dharmas (space unconditioned, cessation by discrimination unconditioned, and cessation without discrimination unconditioned) are manifested by Rupa and Citta. Therefore, the Buddhabhumi Sutra (佛地經) says: 'There is no place for the five Skandhas (蘊, aggregates) to manifest space unconditioned, the cessation of contaminated aggregates manifests cessation by discrimination, and the non-arising of aggregates manifests cessation without discrimination.' Therefore, unconditioned dharmas are natures manifested by Rupa, Citta, etc. In summary, Citta, etc., are all manifested natures, not truly unconditioned dharmas independent of the mind. Unconditioned dharmas are also manifested natures, so how can there be unconditioned dharmas apart from Citta, etc.? Like the Right Exertions (Samyakprahana, 正斷) etc., although there is no sequential order: The four Right Exertions refer to: first, for evil and unwholesome dharmas that have already arisen, diligently strive to eliminate them and cause them to cease; second, for evil and unwholesome dharmas that have not yet arisen, diligently strive to prevent them from arising; third, for excellent wholesome dharmas that have not yet arisen, diligently strive to cultivate them and cause them to arise; fourth, for excellent wholesome dharmas that have already arisen, diligently strive to cultivate them and cause them to increase. Although these four Right Exertions do not have a sequential order, the order is established for the sake of convenient speech. It should be known that these are all in accordance with the gate of reasoning that follows: There are two gates of reasoning in the Mahayana Sutras, one is the gate of true reasoning, which expounds the ultimate true principle of Mahayana, such as expounding the Eight Consciousnesses (八識) and the Twofold No-self (二無我); the other is...

隨轉理門。且隨初根說小乘法。如說六識人無我等。此非究竟。應可改轉入真實理。名轉理門。今大乘中有此義者。當知皆是隨轉理門。即涅槃經隨人隨意隨時義也。

然亦不許一念並生者。小乘論云。以一身中無二心故。等無間緣唯有一故。是故不得一念並生。

開阿賴耶染凈分位說九識者。真諦三藏譯九識論亦同楞伽。其前八識與此不殊。第九名為阿磨羅識。意說賴耶離生滅染。即是真如名阿磨羅識。而亦不離第八凈分是故無別第八識也。

攝大乘論依前六識等者。無性論第四卷云。一身識。謂眼等五根。二身者識。謂五識所依意界。三受者識。謂第六識所依意界。此上三識以內六界為體。四彼所受識。謂外六塵。五彼能受識。謂六識界。六世識。謂似三時影現。七數識。謂似一等算數影現。八處識。謂似村等影現。九言說識。謂似見聞等言說相現。十自他差別識。謂即所起我我所執。十一善惡趣生死識。謂似五趣等相現。故十一識依於六識。根境識三而建立也。

深密等經于阿賴耶等者。等即等取阿毗達磨經及唯識論。七種識名如下所列。謂阿賴耶異熟識無垢識是別分位而立別名。其根本識阿陀那所知依種子識通一切位。約通分位而立通名。

攝論所說一意識宗等者。彼論所引

【現代漢語翻譯】現代漢語譯本：隨轉理門。就是順應最初的根器，宣說小乘佛法。例如宣說六識（眼識、耳識、鼻識、舌識、身識、意識）和人無我等等。這些並非究竟的道理。應該可以改變並轉入真實的道理，這叫做轉理門。現在大乘佛法中如果有這種意義，應當知道都是隨轉理門。也就是《涅槃經》中隨順人、隨順意、隨順時的意義。

然而也不允許一念同時生起。小乘論典說，因為一個身體中沒有兩個心識的緣故，等無間緣（心識生起的一種條件）只有一個的緣故，所以不可能一念同時生起。

開立阿賴耶識（一切種子識，第八識）的染凈分位，宣說九識。真諦三藏翻譯的《九識論》也和《楞伽經》相同。其中的前八識和這裡所說沒有差別。第九識名為阿磨羅識（無垢識，清凈識）。意思是說阿賴耶識離開了生滅和染污，就是真如，名為阿磨羅識。但它也沒有離開第八識的清凈部分，所以沒有另外的第八識。

《攝大乘論》依據前六識等等。無性論第四卷說：一身識，是指眼等五根（眼根、耳根、鼻根、舌根、身根）。二身者識，是指五識所依的意界（意識的領域）。三受者識，是指第六識所依的意界。以上三種識以內六界（地、水、火、風、空、識）為體。四彼所受識，是指外六塵（色、聲、香、味、觸、法）。五彼能受識，是指六識界。六世識，是指類似三時（過去、現在、未來）的影像顯現。七數識，是指類似一等的算數影像顯現。八處識，是指類似村莊等的影像顯現。九言說識，是指類似見聞等的言說相顯現。十自他差別識，是指由此產生的我我所執（對自我和屬於自我的事物的執著）。十一善惡趣生死識，是指類似五趣（地獄、餓鬼、畜生、人、天）等相的顯現。所以這十一種識是依據六識、根、境三者而建立的。

《深密經》等經對於阿賴耶識等等。『等』字就是等同於《阿毗達磨經》和《唯識論》。七種識的名稱如下所列：阿賴耶識、異熟識、無垢識是就不同的分位而設立的不同的名稱。其根本識、阿陀那識（執持識）、所知依、種子識是通於一切分位的。是就共通的分位而設立的共通名稱。

《攝論》所說的一意識宗等等。該論所引用

【English Translation】 English version: The 'Following Transformation of Principle' gate. That is, according to the initial capacity, explaining the Hinayana (Small Vehicle) Dharma. For example, explaining the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) and the non-self of persons, etc. These are not ultimate truths. It should be possible to change and transform into the real principle, which is called the 'Transformation of Principle' gate. If there is such a meaning in Mahayana (Great Vehicle) Dharma now, it should be known that it is all the 'Following Transformation of Principle' gate. That is, the meaning of 'following people, following intention, and following time' in the Nirvana Sutra.

However, it is also not allowed that one thought arises simultaneously. The Hinayana treatises say that because there are not two minds in one body, and because there is only one immediately preceding condition (a condition for the arising of consciousness), it is impossible for one thought to arise simultaneously.

Establishing the defiled and pure divisions of the Alaya consciousness (storehouse consciousness, the eighth consciousness) and explaining the nine consciousnesses. The Treatise on the Nine Consciousnesses, translated by the Tripitaka Master Paramārtha, is also the same as the Lankavatara Sutra. The first eight consciousnesses in it are not different from what is said here. The ninth consciousness is called Amala consciousness (immaculate consciousness, pure consciousness). It means that the Alaya consciousness is apart from birth and death and defilement, and is thus the Suchness (true thusness), called Amala consciousness. But it is also not apart from the pure part of the eighth consciousness, so there is no separate eighth consciousness.

The Compendium of Mahayana relies on the preceding six consciousnesses, etc. The fourth volume of the Commentary on the Compendium of Mahayana by Asanga says: 'One-body consciousness' refers to the five roots (eye root, ear root, nose root, tongue root, body root). 'Two-body-possessor consciousness' refers to the mind-element on which the five consciousnesses rely. 'Three-receiver consciousness' refers to the mind-element on which the sixth consciousness relies. The above three types of consciousness take the inner six elements (earth, water, fire, wind, space, and consciousness) as their substance. 'Four-that which is received consciousness' refers to the outer six objects (form, sound, smell, taste, touch, and dharma). 'Five-that which can receive consciousness' refers to the six consciousness realms. 'Six-world consciousness' refers to the appearance of images similar to the three times (past, present, and future). 'Seven-number consciousness' refers to the appearance of numerical images similar to one, etc. 'Eight-place consciousness' refers to the appearance of images similar to villages, etc. 'Nine-speech consciousness' refers to the appearance of speech aspects similar to seeing and hearing, etc. 'Ten-self-other differentiation consciousness' refers to the attachment to self and what belongs to self that arises from this. 'Eleven-good-evil realms of birth and death consciousness' refers to the appearance of aspects similar to the five realms (hell, hungry ghosts, animals, humans, and gods). Therefore, these eleven types of consciousness are established based on the six consciousnesses, the roots, and the objects.

The Sandhinirmocana Sutra and other sutras regarding the Alaya consciousness, etc. 'Etc.' is equivalent to the Abhidharma Sutra and the Consciousness-only Treatise. The names of the seven types of consciousness are listed below: Alaya consciousness, Vipaka consciousness (resultant consciousness), and Immaculate consciousness are different names established according to different divisions. The Root consciousness, Adana consciousness (clinging consciousness), basis of what is known, and seed consciousness are common to all divisions. They are common names established according to common divisions.

The 'One Mind Consciousness School' mentioned in the Compendium of the Great Vehicle, etc. What that treatise quotes

一意識菩薩所宗之義。而不破斥彼合前六。但是一識由依六根別取六塵開六識名。非有六識。兼第七八總有三識。

恒審思量勝餘識者。夫言意者思量為義。唯第七識恒審思量。由此應作四句分別。若第八識恒而不審。其第六識審而不恒。若前五識非恒非審。唯第七識亦審亦恒。是故恒審勝餘識也。

縱色現前盲不見者。意顯眼識不依色起。若說眼識定依色起。色現前時盲者應見。雖無色時眼識不生。以色比根依根義勝。根若壞時識必不起。縱有色時盲不見故。

如病損眼識並見黃者。顯發眼識必由眼根。如迦末羅病損壞眼根故於青色等並見為黃。只由根壞識謬見生。不由色壞眼識謬見。以色境相壞與不壞識稱境知。若根壞時識即謬見。故發識用必在眼根不在色境。

眼識種子隨眼種生等者。謂根境識三種種子。眼根種起眼識種生。根種不生識種不起。不隨色種眼識種起。

若自在位乃至隨根無相濫失等者。謂若隨境立六識名。至自在位五根互用。眼根發識遍緣五塵為名觸識。乃至鼻根發識緣境遍於五塵。是則五識皆名五識。有雜亂過。若其隨根即無此過。縱其眼根能發之識緣一切境。但可隨根名為眼識。即無雜亂。

初通一切異生相續等者。言相續者謂即蘊身。今舉蘊身故言

【現代漢語翻譯】現代漢語譯本：一意識菩薩所宗的意義是，不破斥它與前六識的結合。但認為一識是由於依賴六根分別取六塵而開出六識之名，並非真有六識。加上第七識和第八識，總共有三種識。

『恒審思量勝餘識者』的意思是，所謂『意』，其含義就是思量。只有第七識是恒常審察思量的。因此，應該作四句分別：如果第八識是恒常但不審察，第六識是審察但不恒常，前五識既不恒常也不審察，只有第七識既審察又恒常。所以說，恒審思量勝過其他識。

『縱色現前盲不見者』，意思是說眼識不是依賴色塵而生起的。如果說眼識一定依賴色塵而生起，那麼色塵現前時，盲人應該能看見。雖然沒有色塵時眼識不生起，但以色塵來比擬眼根，依賴眼根的意義更為重要。眼根如果損壞，眼識必定不生起，即使有色塵，盲人也看不見。

『如病損眼識並見黃者』，說明眼識必定依賴眼根。比如患有迦末羅病（Jaundice）的人，由於眼根損壞，所以將青色等都看成黃色。這只是由於眼根損壞而產生錯誤的見解，不是由於色塵損壞而導致眼識產生錯誤的見解。因為色塵的境相損壞與否，識都能如實地認知。如果眼根損壞，識就會產生錯誤的見解。所以，眼識的作用必定在於眼根，而不在於色塵。

『眼識種子隨眼種生等者』，指的是根、境、識三種種子。眼根的種子生起，眼識的種子才生起。眼根的種子不生起，眼識的種子就不生起。眼識的種子不是隨著色塵的種子而生起的。

『若自在位乃至隨根無相濫失等者』，意思是說，如果隨著境來建立六識的名稱，到了自在位（自在位：指菩薩修行達到的一種境界）時，五根可以互相使用。眼根發出的識可以普遍緣取五塵，就叫做觸識。乃至鼻根發出的識緣取境界可以遍及五塵。這樣，五識都可以叫做五識，就會有雜亂的過失。如果隨著根來建立六識的名稱，就沒有這種過失。即使眼根能夠發出的識緣取一切境界，也只能隨著眼根叫做眼識，就不會有雜亂。

『初通一切異生相續等者』，所謂『相續』，指的是蘊身。現在舉出蘊身，所以說相續。

【English Translation】 English version: The meaning upheld by the One-Consciousness Bodhisattva is that it does not refute the combination of this consciousness with the preceding six. However, it posits that this one consciousness gives rise to the names of the six consciousnesses by relying on the six roots to separately grasp the six objects of sense. It is not that there are truly six consciousnesses. Including the seventh and eighth consciousnesses, there are a total of three consciousnesses.

『The one that constantly and attentively deliberates surpasses the other consciousnesses』 means that the term 『mind』 (意, yi) signifies deliberation. Only the seventh consciousness constantly and attentively deliberates. Therefore, four distinctions should be made: if the eighth consciousness is constant but not attentive, the sixth consciousness is attentive but not constant, the first five consciousnesses are neither constant nor attentive, and only the seventh consciousness is both attentive and constant. Therefore, constant and attentive deliberation surpasses the other consciousnesses.

『Even if form is present, the blind do not see』 means that eye-consciousness does not arise dependent on form. If it were said that eye-consciousness necessarily arises dependent on form, then when form is present, the blind should be able to see. Although eye-consciousness does not arise when form is absent, comparing form to the root, the meaning of relying on the root is more important. If the root is damaged, consciousness will certainly not arise, even if form is present, the blind do not see.

『Like diseased eyes seeing everything as yellow』 illustrates that eye-consciousness necessarily depends on the eye-root. For example, those suffering from jaundice (迦末羅病, Jāla-mala disease) see blue and other colors as yellow because their eye-roots are damaged. This is solely due to the damaged root causing erroneous perception, not due to damaged form causing erroneous eye-consciousness. Because whether the characteristics of the object of form are damaged or not, consciousness knows according to the object. If the root is damaged, consciousness will have erroneous perception. Therefore, the function of consciousness necessarily lies in the eye-root, not in the object of form.

『The seed of eye-consciousness arises following the seed of the eye-root, etc.』 refers to the three seeds of root, object, and consciousness. When the seed of the eye-root arises, the seed of eye-consciousness arises. If the seed of the root does not arise, the seed of consciousness does not arise. The seed of eye-consciousness does not arise following the seed of form.

『If, in the state of freedom, even up to following the root, there is no confusion or loss, etc.』 means that if the names of the six consciousnesses are established according to the object, then in the state of freedom (自在位, Zìzài wèi: a state attained by Bodhisattvas), the five roots can be used interchangeably. The consciousness emitted by the eye-root can universally grasp the five objects of sense, and is called touch-consciousness. Even the consciousness emitted by the nose-root can grasp objects extending to the five objects of sense. In this case, all five consciousnesses could be called five consciousnesses, which would lead to confusion. If the names of the six consciousnesses are established according to the root, there is no such fault. Even if the consciousness that the eye-root can emit grasps all objects, it can only be called eye-consciousness according to the root, and there will be no confusion.

『Initially, universally connecting all ordinary beings' continuity, etc.』 The term 『continuity』 refers to the aggregates of existence (蘊身, Skandha-kāya). Now, the aggregates of existence are mentioned, hence the term continuity.

相續。或依于蘊方得相續。

法空智果等者。法空智者取正體智。而言果者取后得智及后智所引滅定。此二皆是正智果故。是故皆名法空智果。

彼緣無垢識等者。等即等取異熟識也。若至佛身平等性智緣異熟識。菩薩第八未得轉依但名異熟。有此差別故置等言。

謂前七識皆是種生等者。七識是果。種子是因。然因與果皆名體相。體即是相無差別也。凡因與果雖非定一不可定異。無別性故　即攬此種為第八識者。如唯識論第二捲雲。阿賴耶識有其三相。一者因相。謂所持種能生染凈法故。二者果相。即現識體是善惡業異熟果故。三者自相。即此種現攝持因果為自相故。言自相者即自體義。既攝因果以為自體。故用種子為第八識。

異時而熟變異而熟者。謂諸種子有二因義。一牽引因。謂未潤時以能牽引自遠果故。二生起因。謂被潤時以能生起近自果故。依牽引因立異時熟。未被潤時與所生果時不同故。依生起因立變異熟。既被潤以由因變異果方熟故。

異類而熟者。由異性因異性果熟。謂諸種子復有二種。一者異熟。即是所熏善惡二種。此望第八無記種子而為因性。若無此種第八種子必不生故。二者名言。即通一切三性種子。各能親辨自所生果。各望自果為因緣性。由善惡種令第八

【現代漢語翻譯】現代漢語譯本相續。或者依賴於五蘊（蘊：構成個體存在的五種要素，即色、受、想、行、識）才能得以相續。

『法空智果等』，『法空智』指的是根本智（正體智），而說『果』，指的是后得智以及后得智所引發的滅盡定（滅定）。這二者都是根本智的果實，因此都稱為『法空智果』。

『彼緣無垢識等』，『等』字也包括了異熟識（異熟識：第八識，又稱阿賴耶識，是儲存業種的識）。如果到了佛的境界，平等性智所緣的是異熟識。菩薩的第八識尚未獲得轉依（轉依：轉變所依，指轉舍染污的所依，而證得清凈的所依），只能稱為異熟。因為有這種差別，所以用了『等』字。

『謂前七識皆是種生等』，前七識是果，種子是因。然而因和果都稱為體相，體就是相，沒有差別。凡是因和果，雖然不是絕對同一，但也不可說是絕對相異，因為沒有別的自性。即是總攬這些種子作為第八識。如《唯識論》第二卷所說：阿賴耶識有三種相，一是因相，指的是所持有的種子能生出染污和清凈的法；二是果相，指的是現識的本體，是善惡業的異熟果；三是自相，指的是這種現識攝持因果作為自相。所謂自相，就是自體的意思。既然攝持因果作為自體，所以用種子作為第八識。

『異時而熟，變異而熟』，指的是各種種子有兩種因的意義。一是牽引因，指的是未被滋潤時，能夠牽引自身遙遠的果；二是生起因，指的是被滋潤時，能夠生起接近自身的果。依據牽引因，建立異時熟，因為未被滋潤時，與所生的果實時間不同。依據生起因，建立變異熟，因為被滋潤后，由因變異，果實才能成熟。

『異類而熟』，指的是由異性的因，異性的果成熟。各種種子又有兩種，一是異熟，指的是所熏習的善惡兩種。這相對於第八無記（無記：非善非惡）的種子而言是因性。如果沒有這種種子，第八識的種子必定不會產生。二是名言，指的是通於一切三性（三性：善、惡、無記）的種子，各自能夠清楚辨別自身所生的果，各自相對於自身所生的果而言是因緣性。由善惡的種子使得第八識

【English Translation】 English version Continuity. Or continuity is attained by relying on the Skandhas (Skandhas: the five aggregates that constitute individual existence, namely form, sensation, perception, volition, and consciousness).

'The fruit of the wisdom of emptiness of dharmas, etc.' 'The wisdom of emptiness of dharmas' refers to fundamental wisdom (true wisdom of the essence). And saying 'fruit' refers to subsequent wisdom and the cessation attainment (cessation attainment: a state of complete cessation of consciousness and mental activity) induced by subsequent wisdom. Both of these are fruits of fundamental wisdom, therefore they are both called 'the fruit of the wisdom of emptiness of dharmas'.

'That which is conditioned by the undefiled consciousness, etc.' 'Etc.' also includes the Vipaka consciousness (Vipaka consciousness: the eighth consciousness, also known as the Alaya consciousness, which is the storehouse of karmic seeds). If one reaches the state of Buddha, the equality wisdom is conditioned by the Vipaka consciousness. The eighth consciousness of a Bodhisattva has not yet attained Paravrtti (Paravrtti: transformation of the basis, referring to transforming and abandoning the defiled basis and attaining the pure basis), and can only be called Vipaka. Because of this difference, the word 'etc.' is used.

'That the first seven consciousnesses are all seed-born, etc.' The first seven consciousnesses are the fruit, and the seeds are the cause. However, both cause and fruit are called essence and characteristics. Essence is characteristics, there is no difference. All causes and fruits, although not absolutely identical, cannot be said to be absolutely different, because there is no other self-nature. That is, encompassing these seeds as the eighth consciousness. As the second volume of the Vijnaptimatrata-siddhi states: The Alaya consciousness has three aspects, the first is the causal aspect, which refers to the seeds held that can produce defiled and pure dharmas; the second is the resultant aspect, which refers to the essence of the present consciousness, which is the Vipaka fruit of good and evil karma; the third is the self-aspect, which refers to this present consciousness encompassing cause and fruit as the self-aspect. The so-called self-aspect is the meaning of self-essence. Since it encompasses cause and fruit as the self-essence, seeds are used as the eighth consciousness.

'Ripening at different times, ripening through transformation' refers to the fact that various seeds have two meanings of cause. One is the attracting cause, which refers to the ability to attract its distant fruit when it is not moistened; the other is the generating cause, which refers to the ability to generate its near fruit when it is moistened. Based on the attracting cause, ripening at different times is established, because the time when it is not moistened is different from the time of the fruit it produces. Based on the generating cause, ripening through transformation is established, because after being moistened, the fruit can only ripen through the transformation of the cause.

'Ripening through different categories' refers to the ripening of different fruits from different causes. There are two types of seeds, one is Vipaka, which refers to the two types of good and evil that are perfumed. This is the causal nature in relation to the eighth neutral (neutral: neither good nor evil) seed. If there is no such seed, the seed of the eighth consciousness will certainly not be produced. The second is name and expression, which refers to seeds that are common to all three natures (three natures: good, evil, neutral), each of which can clearly distinguish the fruit it produces, and each of which is the causal condition in relation to the fruit it produces. The good and evil seeds cause the eighth consciousness

識名言種熟生五趣果。故善惡種名異熟因。是故說名由異性因異性果熟名為異熟。

異義通因熟唯在果者。因謂識中善惡種子。果謂第八種子現行。此善惡因望無記果。因果各別皆得名異。不偏在果故言通因。及成熟時唯在第八種及現行言唯在果。

異熟有二種子現行者。種子謂即親生第八名言種子。現行謂即從此種生第八現識。此二皆是善惡業種之所招感異熟併名為果。

若異屬因是異之熟者。此下四句約其六釋釋異熟二字因果。四句名也。此之二句辨依主釋。謂既前言異義通因。若將異義屬善惡者。因熟唯在果第八種子現行。即是善惡。異家之熟依主釋也。

若異屬果異即是熟者。既知異義亦在果上。熟唯在果。故異與熟二體無殊。異即是熟名為異熟。持業釋也。

異熟即識熟屬現行者。此分四句又約六釋釋異熟識三字名也。此中所言異熟識者。若異熟屬於現行現行是識。異熟與識既無別體。異熟即識名異熟識。持業釋也。

異熟之識熟屬種子者。若以異熟屬種子上。種與現識體既不同。乃是異熟種家之識故名異熟。依主釋也。

皆有思量能生義者。有思量義如前已明。生長義者謂即八識。十二處中意處所攝。生長門義是意處故。故雜集論第二捲雲。謂七識界即是意

【現代漢語翻譯】現代漢語譯本『識』（Vijnana，了別作用）能識別『名言種』（概念的種子），使其成熟併產生五趣（五道輪迴）的果報。因此，善惡的種子被稱為『異熟因』（Vipaka-hetu，導致不同結果的因）。所以說，由於不同性質的因導致不同性質的果報成熟，這被稱為『異熟』（Vipaka，不同性質的成熟果報）。

『異義通因熟唯在果』是指：『因』指的是識中的善惡種子，『果』指的是第八識（Alaya-vijnana，阿賴耶識）的種子現行。這種善惡之因相對於無記果（既非善也非惡的果報）而言，因和果各自不同，都可以稱為『異』。但『異』並不只偏在果上，所以說『通因』。而成熟的時候，只在第八識的種子和現行中體現，所以說『唯在果』。

『異熟』有兩種：種子和現行。『種子』指的是直接產生第八識的『名言種子』。『現行』指的是從此種子產生的第八現識。這兩種都是善惡業種所招感的『異熟』，都可以稱為『果』。

如果『異』屬於『因』，『異』就是成熟的果報，這下面的四句話是從六種解釋的角度來解釋『異熟』二字的因果關係。這四句話是名稱的解釋。這兩句話辨析的是『依主釋』（Tatpurusa，一種複合詞的構成方式）。意思是說，既然前面說了『異義通因』，如果將『異』的意義歸屬於善惡，那麼因的成熟只在果，即第八識的種子現行，也就是善惡本身。『異』是『家』的成熟，這是『依主釋』。

如果『異』屬於『果』，『異』就是成熟本身，既然知道『異』的意義也在果上，而成熟只在果上，所以『異』和『熟』二者沒有區別，『異』就是『熟』，這稱為『異熟』，這是『持業釋』（Karmadharaya，一種複合詞的構成方式）。

『異熟識』，成熟屬於現行，現行就是識。這部分分為四句，也是從六種解釋的角度來解釋『異熟識』這三個字的名詞。這裡所說的『異熟識』，如果『異熟』屬於現行，而現行就是識，那麼『異熟』和『識』沒有區別，『異熟』就是『識』，稱為『異熟識』，這是『持業釋』。

『異熟』的『識』，成熟屬於種子。如果將『異熟』歸屬於種子，那麼種子和現識的本體不同，這是『異熟』是『種家』的識，所以稱為『異熟』，這是『依主釋』。

都具有思量和能生長的含義。『有思量義』前面已經說明。『生長義』指的是第八識所包含的十二處中的意處。生長之門就是意處。所以《雜集論》第二卷說，七識界就是意。

【English Translation】 English version 'Vijnana' (consciousness, the function of distinguishing) can recognize 'Namaruupa-bija' (seeds of concepts), mature them, and produce the fruits of the five destinies (five realms of reincarnation). Therefore, seeds of good and evil are called 'Vipaka-hetu' (cause of different results). Hence it is said that because causes of different natures lead to the maturation of fruits of different natures, this is called 'Vipaka' (differently matured results).

'The meaning of 'different' pervades the cause, while maturation is only in the effect' means: 'Cause' refers to the seeds of good and evil in consciousness, and 'effect' refers to the manifestation of the seeds in the eighth consciousness (Alaya-vijnana). This cause of good and evil, in relation to the neutral effect (neither good nor evil result), the cause and effect are each different, and both can be called 'different'. But 'different' is not only limited to the effect, so it is said 'pervades the cause'. And when it matures, it is only reflected in the seeds and manifestations of the eighth consciousness, so it is said 'only in the effect'.

There are two types of 'Vipaka': seeds and manifestations. 'Seeds' refers to the 'Namaruupa-bija' that directly produces the eighth consciousness. 'Manifestation' refers to the eighth manifested consciousness produced from this seed. Both of these are 'Vipaka' induced by seeds of good and evil karma, and both can be called 'effect'.

If 'different' belongs to the 'cause', and 'different' is the matured result, the following four sentences explain the cause and effect relationship of the word 'Vipaka' from six perspectives. These four sentences are explanations of the name. These two sentences distinguish the 'Tatpurusa' (a type of compound word construction). It means that since it was said earlier that 'the meaning of 'different' pervades the cause', if the meaning of 'different' is attributed to good and evil, then the maturation of the cause is only in the effect, that is, the manifestation of the seeds of the eighth consciousness, which is good and evil itself. 'Different' is the maturation of the 'family', this is 'Tatpurusa'.

If 'different' belongs to the 'effect', and 'different' is maturation itself, since it is known that the meaning of 'different' is also in the effect, and maturation is only in the effect, then 'different' and 'maturation' are no different, 'different' is 'maturation', this is called 'Karmadharaya' (a type of compound word construction).

'Vipaka-vijnana', maturation belongs to manifestation, and manifestation is consciousness. This part is divided into four sentences, which also explain the noun of the three words 'Vipaka-vijnana' from six perspectives. The 'Vipaka-vijnana' mentioned here, if 'Vipaka' belongs to manifestation, and manifestation is consciousness, then 'Vipaka' and 'vijnana' are no different, 'Vipaka' is 'vijnana', called 'Vipaka-vijnana', this is 'Karmadharaya'.

The 'vijnana' of 'Vipaka', maturation belongs to the seed. If 'Vipaka' is attributed to the seed, then the essence of the seed and the manifested consciousness are different, this 'Vipaka' is the consciousness of the 'seed family', so it is called 'Vipaka', this is 'Tatpurusa'.

Both have the meaning of deliberation and the ability to grow. The 'meaning of deliberation' has been explained earlier. The 'meaning of growth' refers to the 'Manas' (mind) included in the twelve 'Ayatanas' (sense fields) contained in the eighth consciousness. The gate of growth is the 'Manas'. Therefore, the second volume of the Abhidharmasamuccaya says that the seven consciousness realms are the 'Manas'.

處。

小乘通依三世眼等者。眼等六識但在未來皆名為心。由未取境但體積集當生起故。隨其一識緣會之時流至現在乃名為識。有了別用名為識故。若起用已滅入過去即名為意。能與后唸作無間緣開避引導名意根故。

異熟若是善染等者。流轉即是生死因果。流謂集諦。轉謂苦諦。還滅即是涅槃因果。還謂道諦。滅謂滅諦。凡言異熟皆謂無記。隨善惡業任運相續。若是善者不隨染緣。流轉五趣應不得成。若唯染者不受善熏。還滅涅槃如何得立。

慧與我見義用別故者。此通伏難。謂有難言。若一心中無二慧故。但有我見無餘見者。我即以慧用為自體。既第七識已有慧俱。如何更與我見俱起。故此答言。慧與我見義用別故。簡擇名慧。推度名見。義用既殊故得俱起。慧實見假而不相違。諸見既皆用慧為體。我見常起諸見更生。則一心中有二慧失。故有我見余見不生。見與慧俱于理無失。

剎那別緣不專一者。定能令心前念后念于境專注相續而住。此識但能唸唸前後各自別緣而住。于境無專注義故無定數。

滿業所招異熟果心等者。然業及果皆有引滿。引業果者。即第八識。彼善惡業之所招引而為五趣總報體故。言引業者。即是能引此第八識善惡二業。滿業果者。即六識中劣無記者。隨善

【現代漢語翻譯】處。

小乘通依三世眼等者。眼等六識（眼識、耳識、鼻識、舌識、身識、意識）但在未來皆名為心。由未取境但體積集當生起故。隨其一識緣會之時流至現在乃名為識。有了別用名為識故。若起用已滅入過去即名為意。能與后唸作無間緣開避引導名意根故。

異熟若是善染等者。流轉即是生死因果。流謂集諦（苦之根源）。轉謂苦諦（痛苦的現實）。還滅即是涅槃（解脫）因果。還謂道諦（通往解脫的道路）。滅謂滅諦（痛苦的止息）。凡言異熟皆謂無記（非善非惡）。隨善惡業任運相續。若是善者不隨染緣。流轉五趣（地獄、餓鬼、畜生、人、天）應不得成。若唯染者不受善熏。還滅涅槃如何得立。

慧與我見義用別故者。此通伏難。謂有難言。若一心中無二慧故。但有我見無餘見者。我即以慧用為自體。既第七識（末那識）已有慧俱。如何更與我見俱起。故此答言。慧與我見義用別故。簡擇名慧。推度名見。義用既殊故得俱起。慧實見假而不相違。諸見既皆用慧為體。我見常起諸見更生。則一心中有二慧失。故有我見余見不生。見與慧俱于理無失。

剎那別緣不專一者。定能令心前念后念于境專注相續而住。此識但能唸唸前後各自別緣而住。于境無專注義故無定數。

滿業所招異熟果心等者。然業及果皆有引滿。引業果者。即第八識（阿賴耶識）。彼善惡業之所招引而為五趣總報體故。言引業者。即是能引此第八識善惡二業。滿業果者。即六識中劣無記者。隨善

【English Translation】 Location.

The Hinayana (Small Vehicle) generally relies on the three periods of time regarding the sense faculties such as the eye. The six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) are all called 'mind' when they are in the future. This is because they have not yet grasped an object but are merely accumulating and about to arise. When one of these consciousnesses encounters conditions and flows into the present, it is then called 'consciousness,' because it has the function of distinguishing. If, after arising and functioning, it ceases and enters the past, it is then called 'intention' (意). It is called the 'root of intention' (意根) because it can provide an uninterrupted condition for subsequent thoughts, opening and guiding them.

If the Vipāka (異熟, ripening) is good or defiled, the cycle of transmigration is the cause and effect of birth and death. 'Flow' (流) refers to the Samudaya Satya (集諦, the truth of the origin of suffering). 'Transmigration' (轉) refers to the Dukkha Satya (苦諦, the truth of suffering). 'Reversal and cessation' (還滅) refers to the cause and effect of Nirvana (涅槃, liberation). 'Reversal' (還) refers to the Marga Satya (道諦, the truth of the path to liberation). 'Cessation' (滅) refers to the Nirodha Satya (滅諦, the truth of the cessation of suffering). Generally, 'Vipāka' refers to that which is neutral (非善非惡). It continues naturally according to good or evil karma. If it is good, it will not follow defiled conditions. The cycle of transmigration in the five realms (地獄, 餓鬼, 畜生, 人, 天 - hell, hungry ghosts, animals, humans, and gods) should not be possible. If it is only defiled, it will not be influenced by good. How can reversal, cessation, and Nirvana be established?

The meaning and function of wisdom (慧) and the view of self (我見) are different. This is a general refutation of a difficulty. It is said that there is a difficulty: if there are not two wisdoms in one mind, but only the view of self and no other views, then the self would use wisdom as its own substance. Since the seventh consciousness (末那識, Manas-vijnana) already has wisdom associated with it, how can it arise together with the view of self? Therefore, this answers by saying that the meaning and function of wisdom and the view of self are different. Discernment is called wisdom. Speculation is called view. Since the meaning and function are different, they can arise together. Wisdom is real, and the view is false, and they are not contradictory. Since all views use wisdom as their substance, if the view of self constantly arises and other views are also produced, then there would be a loss of two wisdoms in one mind. Therefore, if there is a view of self, other views do not arise. There is no fault in reason for view and wisdom to be together.

Momentary separate conditions are not focused. Samadhi (定) can cause the mind's previous and subsequent thoughts to be focused and continuously dwelling on an object. This consciousness can only dwell on separate conditions, each before and after each thought. Because there is no meaning of focus on an object, there is no fixed number.

The mind, etc., which is the Vipāka fruit brought about by complete karma. However, karma and its fruit both have 'leading' and 'fulfilling' aspects. The fruit of 'leading' karma is the eighth consciousness (阿賴耶識, Alaya-vijnana). It is the general retributive body of the five realms, brought about by good and evil karma. 'Leading karma' refers to the good and evil karma that can lead to this eighth consciousness. The fruit of 'fulfilling' karma refers to the inferior neutral karma among the six consciousnesses. According to good

惡因之所招感。而為六識圓滿果故。言滿業者。即六識中善惡二業。能引自識無記性者。令自六識得圓滿故。故俱舍論云。一業引一生。多業能圓滿。即舊所言總報別報二業果也。

由無計度隨念分別者。此約三種分別說也。三分別者。如雜集云。一自性分別。謂于現在所受諸行自相行分別。二隨念分別。謂于昔曾所受諸行追念行分別。三計度分別。于去來今不現見事思構行分別。若依俱舍。計度分別即以意地散慧為體。隨念分別乃以意地諸念為體。自性分別通在六識。如魚躍泉但任運故。

由稱量等起慢等故者。于稱量中等取猶豫推度之義。于慢之下等取疑見。謂由稱量上中下品而起七慢。謂由於境猶豫不決而起于疑。于境推求而起我見。故於兩句皆置等言。

不待名言及待此余根境起者。不待名言者。謂不要待色聲香等名言而取自所取義。不待余根者。即分別根。謂眼識生但任運緣不待意根。先分別已然後了別。若緣瓶等要待名言及色香等方起瓶覺。不待余境者。謂色等境一一皆用眾塵所成。如眼觀色但直觀色。不待別知此四大種及聲香味觸諸餘境故方了色相。故名不待余境。

以長短等亦色處收者。夫言處者生識為義。色生眼識故色為處。若使長短眼識不緣則非生識。寧色處收。

【現代漢語翻譯】現代漢語譯本：由惡業所招感的果報。爲了使六識（眼識、耳識、鼻識、舌識、身識、意識）達到圓滿的結果。所謂『滿業』，就是指六識中的善業和惡業，能夠引導自身的無記性（非善非惡的性質），從而使自身的六識得到圓滿。所以《俱舍論》（Abhidharmakośa）說：『一個業引發一生，多個業能夠圓滿。』這就是以前所說的總報和別報兩種業的果報。

由於無計度、隨念、分別的緣故。這裡是就三種分別而言。三種分別，如《雜集論》（Abhidharmasamuccaya）所說：一是自性分別，指對於現在所感受的諸行（事物）的自相進行分別；二是隨念分別，指對於過去曾經感受過的諸行追憶進行分別；三是計度分別，對於過去、未來、現在沒有親眼見到的事物進行思考構想的分別。如果按照《俱舍論》，計度分別以意識的散亂智慧為本體，隨念分別以意識的各種念頭為本體，自性分別則通於六識。就像魚躍出泉水，只是任運自然。

由於稱量、等起、慢等的緣故。在『稱量』中，『等』字包含猶豫、推度的意思。在『慢』之下，『等』字包含疑惑、邪見。意思是由於對上、中、下品進行稱量而生起七種慢（傲慢、卑慢、過慢、我慢、增上慢、下劣慢、邪慢）。由於對境猶豫不決而生起疑惑。對境進行推求而生起我見。所以在兩句話中都用了『等』字。

不依賴名言以及依賴其他根境而生起。不依賴名言，是指不需要依賴色、聲、香等名言來獲取自己所要獲取的意義。不依賴其他根，就是指分別根。比如眼識產生只是任運地緣取，不依賴意根先進行分別，然後才了別。如果緣取瓶子等事物，就要依賴名言以及色、香等才能產生瓶子的感覺。不依賴其他境，是指色等境都是由眾多微塵所組成。比如眼睛觀看顏色，只是直接觀看顏色，不需要特別知道這是四大種（地、水、火、風）以及聲、香、味、觸等其他境才能了知顏色的相狀。所以叫做不依賴其他境。

以長短等也歸於色處所攝。所謂『處』，是指產生識的意思。顏色產生眼識，所以顏色是處。如果長短眼識不緣取，那就不是產生識，怎麼能歸於色處所攝呢？

【English Translation】 English version: The retribution invited by evil causes. It is for the sake of the complete fruition of the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). The so-called 'complete karma' refers to the good and evil karmas within the six consciousnesses, which can guide one's own non-specified nature (neither good nor evil), thereby enabling one's own six consciousnesses to attain completeness. Therefore, the Abhidharmakośa (俱舍論) says: 'One karma invites one life, multiple karmas can complete.' This is the fruition of the two karmas of general retribution and specific retribution mentioned earlier.

Due to non-deliberation, recollection, and discrimination. This refers to the three types of discrimination. The three discriminations, as stated in the Abhidharmasamuccaya (雜集論): First, self-nature discrimination, which refers to discriminating the self-characteristics of the various phenomena (things) currently experienced; second, recollection discrimination, which refers to discriminating by recalling the various phenomena previously experienced; third, deliberation discrimination, which refers to discriminating by thinking and conceiving about things not directly seen in the past, future, and present. According to the Abhidharmakośa, deliberation discrimination has the scattered wisdom of the mind consciousness as its essence, recollection discrimination has the various thoughts of the mind consciousness as its essence, and self-nature discrimination is common to the six consciousnesses. It's like a fish leaping out of the spring, simply acting spontaneously.

Due to measuring, arising, pride, etc. In 'measuring,' 'etc.' includes the meaning of hesitation and speculation. Under 'pride,' 'etc.' includes doubt and wrong views. It means that due to measuring superior, middle, and inferior qualities, seven types of pride arise (arrogance, inferiority complex, excessive pride, egoism, increased pride, base pride, and perverse pride). Due to hesitation and indecision about the object, doubt arises. Due to seeking and pursuing the object, self-view arises. Therefore, 'etc.' is used in both sentences.

Not depending on terminology and depending on other sense bases and objects to arise. Not depending on terminology means not needing to rely on terms such as form, sound, smell, etc., to obtain the meaning one wants to obtain. Not depending on other sense bases refers to the discriminating sense base. For example, eye consciousness arises simply by spontaneously cognizing, without relying on the mind base to discriminate first and then discern. If cognizing things like a bottle, one must rely on terminology and form, smell, etc., to generate the feeling of a bottle. Not depending on other objects means that objects such as form are all composed of numerous dust particles. For example, when the eye sees color, it simply sees the color directly, without needing to specifically know that these are the four great elements (earth, water, fire, wind) and other objects such as sound, smell, taste, and touch to understand the appearance of the color. Therefore, it is called not depending on other objects.

Taking length, etc., as also included in the form base. The so-called 'base' refers to the meaning of generating consciousness. Form generates eye consciousness, so form is a base. If length and shortness are not cognized by eye consciousness, then it is not generating consciousness, how can it be included in the form base?

具三七等一切分別等者。三種分別如前已明。七分別者。如雜集云。一任運分別。二有相分別。三無相分別。四尋求分別。五伺察分別。六染污分別。七不染污分別。初即三中自性分別。為五識身無異分別。于自境界任運轉故。有相分別即是三中自性隨念。取過現境種種相故。無相即是計度分別。而能希求未來境故。所餘分別當知亦用計度為性。所以者何。以思度故或時尋求或時伺察。或時染污或時不染污種種分別。

不緣相分識中種子及相應法等者。謂經論中皆說末那唯是內緣不取外境。若取賴耶所有相分。相分即是外六塵境。即應末那有緣外失。種子雖在賴耶識中是識相分。若緣種子。與緣外相有何差別。是故不緣識中種子。賴耶心所雖不離心。曾無處說緣相分故。但說末那唯緣識蘊故。是故不緣賴耶心所。若爾何故經論皆說此末那識我我所執。疏中所言有處說執我我所者。正釋此難。如文應知。

內變執受種子色根者。言執受者有其二義。一識所依託安危事同。二以此為依能生本識。總而言之。攝為自體同安危義故名執受。不執受者謂不攝為自體之義。如器世界外六塵境及他依處。雖本識緣不攝受故。

若變心等便無用等者。等即等取諸心所法。何故變心無實用耶。故下二句釋此義云。

【現代漢語翻譯】現代漢語譯本：　　具備三七等一切分別等：三種分別如前文已經說明。七種分別，如《雜集論》所說：一、任運分別，二、有相分別，三、無相分別，四、尋求分別，五、伺察分別，六、染污分別，七、不染污分別。第一種（任運分別）即是三種分別中的自性分別，對於五識身（眼識、耳識、鼻識、舌識、身識）沒有不同的分別，因為它在自己的境界里任運運轉。有相分別就是三種分別中的自性隨念，因為它取過去和現在的境界的種種相。無相分別就是計度分別，因為它能夠希求未來的境界。其餘的分別應當知道也是以計度為體性。為什麼這樣說呢？因為通過思量，有時尋求，有時伺察，有時染污，有時不染污，進行種種分別。不緣相分識中種子及相應法等：經論中都說末那識（末那，manas，意根）只是向內緣，不取外境。如果取阿賴耶識（阿賴耶，ālaya，藏識）所有的相分，相分就是外六塵境。這樣末那識就應該有緣外境的過失。種子雖然在阿賴耶識中，是識的相分。如果緣種子，與緣外相有什麼差別？所以不緣識中的種子。阿賴耶識的心所雖然不離心，但沒有地方說緣相分，只說末那識只緣識蘊。所以不緣阿賴耶識的心所。如果這樣，為什麼經論都說這末那識執著我、我所（我所，belongings）呢？疏中所說的有處說執著我、我所，正是解釋這個疑問，如文中所說應當知道。內變執受種子色根：所說的執受，有兩種含義：一是識所依託，安危與共；二是以此為依靠，能生出本識。總而言之，攝為自體，同安危的意義，所以名叫執受。不執受，就是不攝為自體的意思。如器世界、外六塵境以及他依處，雖然本識緣，但不攝受。若變心等便無用等：等，就是等取諸心所法。為什麼變心沒有實用呢？所以下面兩句解釋這個意義。

【English Translation】 English version: Possessing the 'three' and 'seven' kinds of discriminations, etc.: The three kinds of discriminations have been explained previously. The seven kinds of discriminations, as stated in the Abhidharmasamuccaya (雜集論): 1. Spontaneous discrimination (任運分別), 2. Discrimination with characteristics (有相分別), 3. Discrimination without characteristics (無相分別), 4. Seeking discrimination (尋求分別), 5. Investigating discrimination (伺察分別), 6. Defiled discrimination (染污分別), 7. Undefiled discrimination (不染污分別). The first (spontaneous discrimination) is the self-nature discrimination among the three kinds of discriminations, which is no different for the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness), because it spontaneously operates in its own realm. Discrimination with characteristics is the self-nature recollection among the three kinds of discriminations, because it takes the various characteristics of past and present realms. Discrimination without characteristics is conceptual discrimination, because it can desire future realms. The remaining discriminations should be known to also have conceptualization as their nature. Why is this so? Because through thinking, sometimes seeking, sometimes investigating, sometimes defiled, sometimes undefiled, various discriminations are carried out. Not cognizing the seed and associated dharmas, etc., in the aspect-division consciousness: The sutras and treatises all say that manas (末那, mind-consciousness) only cognizes internally and does not take external realms. If it takes all the aspect-divisions of the ālaya consciousness (阿賴耶, storehouse consciousness), the aspect-divisions are the external six sense objects. Then manas should have the fault of cognizing external realms. Although the seed is in the ālaya consciousness, it is the aspect-division of consciousness. If one cognizes the seed, what difference is there from cognizing external characteristics? Therefore, it does not cognize the seed in consciousness. Although the mental functions of the ālaya consciousness are inseparable from the mind, there is nowhere that says it cognizes the aspect-division; it only says that manas only cognizes the aggregate of consciousness. Therefore, it does not cognize the mental functions of the ālaya consciousness. If so, why do the sutras and treatises all say that this manas clings to 'I' and 'mine' (我所, what belongs to me)? The commentary's statement that there are places that say it clings to 'I' and 'mine' is precisely to explain this question, as it should be known from the text. Internally transforming and clinging to the seed and sense faculties of form: The so-called 'clinging' has two meanings: first, that which consciousness relies on, sharing the same safety and danger; second, taking this as a basis, it can generate the fundamental consciousness. In general, it is included as self-nature, with the meaning of sharing the same safety and danger, so it is called 'clinging'. 'Not clinging' means not including it as self-nature. Such as the container world, the external six sense objects, and other dependent places, although the fundamental consciousness cognizes them, it does not cling to them. If transforming the mind, etc., then there is no use, etc.: 'Etc.' includes all mental functions. Why is there no practical use in transforming the mind? Therefore, the following two sentences explain this meaning.

相分心等不能緣故。若變心等即是相分。既相分心無能緣用。故賴耶識不變心等。

須彼實用別從此生者。此釋伏難。謂外難言。若變心等無實用者。寧有實用諸心等耶。故此答云。謂彼實用諸心心所別從此識種子而生。若爾何不一切境界皆從種生須現識變。答凡有二。一因能變。即從種子轉變而生。二果能變。即諸現識變現諸境。諸現行識自是能變。不可更從能變識生。是故但從種子而變。由此應作四句分別。一自有因變而非果變。即諸現行心心所等。二自有果變而非因變。如分別變但為境者。三者因果俱變。如五根身器世界等。四者因果俱不變。如不聞見他方境界。

若心心所無所緣相乃至余如自故者。此立相分有二比量。第一量云。心心所法應不能緣自所緣境。宗也。無所緣相故。因也。如余識境。喻也。自所緣者。且如眼識色為自境。若緣色時眼識之上不帶色相。應不能緣。無色相故。猶如聲境。謂眼識上不帶聲相。不帶色相。如何緣色。香味觸等準此應知。第二量云。或應一一心心所法能緣一切境。宗也。無所緣相而能緣故。因也。自所緣境。喻也。謂如眼識應能緣聲。無聲相故。如無色相而能緣色。香味觸等準此說之。

若心心所無能緣相乃至亦是能緣等者。此立見分亦有二量。第一

【現代漢語翻譯】現代漢語譯本『相分』（客觀對像）和『心』（主觀意識）等，因為沒有能緣的作用，所以不能互相緣取。如果說『心』等是『相分』變現出來的，既然『相分』和『心』都沒有能緣的作用，那麼『阿賴耶識』（根本識）就不會變現『心』等。

如果需要『彼實用』（指心和心所的作用）從其他地方產生，這解釋了先前隱藏的難題。先前有人質疑說，如果變現出來的『心』等沒有實際作用，那麼實際起作用的『心』等又從何而來呢？所以這裡回答說，所謂的實際起作用的『心』和『心所』，是從這個『識』的種子中產生的。如果這樣，為什麼不是一切境界都從種子產生，而需要現識來變現呢？回答是，一般有兩種變現方式：一是『因能變』，即從種子轉變而生；二是『果能變』，即各種現識變現出各種境界。各種現行識本身就是能變的，不可能再從能變的識中產生。所以只能從種子而變現。由此應該作四句分別：一是隻有『因變』而不是『果變』，即各種現行『心』和『心所』等；二是隻有『果變』而不是『因變』，如分別變現但作為境界的情況；三是『因』和『果』都變，如五根、身體、器世界等；四是『因』和『果』都不變，如聽不見、看不見其他世界的境界。

如果『心』和『心所』沒有所緣的『相』（客觀對象的表象），乃至其他情況和自身一樣，這是爲了確立『相分』而提出的兩個比量（邏輯推理）：第一個比量是：『心』和『心所』法，應該不能緣取自身所緣的境界（宗）。因為沒有所緣的『相』（因）。就像其他的識的境界（喻）。所謂『自所緣』，比如眼識以色為自身所緣的境界。如果緣取色的時候，眼識之上不帶有色的表象，那麼應該不能緣取。因為沒有色的表象，就像聲的境界一樣。即眼識上不帶有聲的表象。不帶有色的表象，如何緣取色呢？香味觸等可以依此類推。第二個比量是：或者應該每一個『心』和『心所』法都能緣取一切境界（宗）。因為沒有所緣的『相』卻能緣取（因）。就像自身所緣的境界（喻）。比如眼識應該能緣取聲，因為沒有聲的表象，就像沒有色的表象卻能緣取色一樣。香味觸等可以依此類推。

如果『心』和『心所』沒有能緣的『相』（主觀意識的表象），乃至也是能緣等等，這是爲了確立『見分』（主觀能動性）而提出的兩個比量：第一個

【English Translation】 English version 『Cognized-image-portion』 (objective object) and 『mind』 (subjective consciousness), etc., cannot mutually cognize because they do not have the function of cognizing. If 『mind』 etc. are transformations of 『cognized-image-portion』, since neither 『cognized-image-portion』 nor 『mind』 has the function of cognizing, then 『Ālaya-consciousness』 (fundamental consciousness) will not transform 『mind』 etc.

If 『their actual function』 (referring to the function of mind and mental factors) needs to arise from elsewhere, this explains the previously hidden difficulty. Someone previously questioned, if the transformed 『mind』 etc. have no actual function, then where do the actually functioning 『mind』 etc. come from? So here it is answered that the so-called actually functioning 『mind』 and 『mental factors』 arise from the seeds of this 『consciousness』. If so, why don't all realms arise from seeds, and why is it necessary for manifest consciousness to transform them? The answer is that there are generally two types of transformation: one is 『causal transformation』, which arises from the transformation of seeds; the other is 『resultant transformation』, which is when various manifest consciousnesses transform and manifest various realms. The various manifest consciousnesses themselves are capable of transformation, and it is impossible for them to arise from a consciousness capable of transformation. Therefore, they can only be transformed from seeds. From this, four distinctions should be made: one is that there is only 『causal transformation』 but not 『resultant transformation』, which is like the various manifest 『mind』 and 『mental factors』 etc.; two is that there is only 『resultant transformation』 but not 『causal transformation』, such as when discrimination transforms but only as a realm; three is that both 『cause』 and 『result』 transform, such as the five roots, body, and world; four is that neither 『cause』 nor 『result』 transforms, such as not hearing or seeing the realms of other worlds.

If 『mind』 and 『mental factors』 do not have the 『image』 (representation of the objective object) of what is cognized, and even other situations are the same as themselves, this is to establish 『cognized-image-portion』 and proposes two analogies (logical inferences): The first analogy is: 『Mind』 and 『mental factor』 dharmas should not be able to cognize the realm they cognize (thesis). Because there is no 『image』 of what is cognized (reason). Like the realm of other consciousnesses (example). The so-called 『what is cognized by itself』, for example, the eye-consciousness takes color as the realm cognized by itself. If when cognizing color, the eye-consciousness does not carry the appearance of color, then it should not be able to cognize. Because there is no appearance of color, just like the realm of sound. That is, the eye-consciousness does not carry the appearance of sound. Without the appearance of color, how can it cognize color? The same applies to smell, taste, touch, etc. The second analogy is: Or each 『mind』 and 『mental factor』 dharma should be able to cognize all realms (thesis). Because it can cognize without the 『image』 of what is cognized (reason). Like the realm cognized by itself (example). For example, the eye-consciousness should be able to cognize sound, because there is no appearance of sound, just as it can cognize color without the appearance of color. The same applies to smell, taste, touch, etc.

If 『mind』 and 『mental factors』 do not have the 『image』 of what is capable of cognizing (representation of subjective consciousness), and even are also capable of cognizing, etc., this is to establish 『perceiving-portion』 (subjective agency) and proposes two analogies: The first

量云。心心所法應不能緣。宗也。無能緣相故。因也。如虛空等。喻也。第二量云。或虛空等亦是能緣。宗也無能緣相故。因也。如心心所。喻也。虛空等者。等取真如及色法等。覆合併例準而作之。

無自證分應不自憶心心所法等者。謂心心所但見前境。而不卻能返見自體。是故經說刀指等喻。當見境時所有心行及至過後皆能自憶。謂我當時作是心行。向若尚無自證分心證智自心。如何於後能憶自心。如不曾更境不能自憶。故作量云。心心所法應不能自憶。宗也。無自證分緣自心故。因也。如曾更境。喻也。覆結並云。不曾更境無心緣。不曾更境必不憶。無自證分緣自心心等不應能自憶。

勿真如性亦名能緣等者。此中意云。若正體智許無見分而能緣者。則應真如亦合能緣。無見分故。勿猶莫也。以正智無見分故而成能緣。令真如性成能緣義。既真如性無見分故不成能緣。故正體智是能緣故必有見分。

說無相取不取相故者。即瑜伽論七十三說。取有三種。一有言有相取。謂言說隨覺者取。二無言有相取。謂言說隨眠者取。三無言無相取。謂是于言說離隨眠者取。此正體智當第三取。說無相故便無相分。說取言故便有見分。下後智中有二說字。應知皆是瑜伽論說。

帶如相起不離如者。此

【現代漢語翻譯】現代漢語譯本：量云：心和心所法（citta-caitta dharmas，心理活動及其伴隨現象）應該不能作為所緣（alambana，對像）。這是宗（paksa，論題）。因為它們沒有能緣相（grahaka-ākāra，能取相）。這是因（hetu，理由）。就像虛空等一樣。這是喻（dṛṣṭānta，例子）。第二個量云：或者虛空等也是能緣。這是宗。因為它們沒有能緣相。這是因。就像心和心所一樣。這是喻。虛空等，包括真如（tathatā，事物的真實本性）和色法（rūpa-dharma，物質現象）等。重複合併這些例子，可以類推其他情況。

沒有自證分（sva-saṃvedana，自我認知）的心，應該不能回憶心和心所法等。意思是說，心和心所只能看到前面的境界，而不能反過來看到自身。所以經中說了刀和手指等的比喻。當見到境界時，所有的心理活動，以及之後，都能自己回憶起來，說『我當時做了這樣的心理活動』。如果連自證分都沒有，心如何能認知自己的心？如何能在之後回憶自己的心？就像不曾經歷過的境界，就不能回憶一樣。所以作量云：心和心所法應該不能自己回憶。這是宗。因為沒有自證分來緣自己的心。這是因。就像曾經經歷過的境界。這是喻。重複結論並說：不曾經歷過的境界，心不能緣。不曾經歷過的境界，必定不能回憶。沒有自證分來緣自己的心和心所等，不應該能夠自己回憶。

不要說真如的性質也叫做能緣等。這裡的意思是說，如果正體智（正確的根本智慧）被允許沒有見分（darśana-bhāga，能見部分）也能作為能緣，那麼真如也應該可以作為能緣，因為它也沒有見分。『勿』相當於『不要』。因為正智沒有見分，所以才能成為能緣。這使得真如的性質也成為能緣。既然真如的性質沒有見分，所以不能成為能緣。因此，正體智之所以是能緣，必定有見分。

說『無相取』是因為『不取相』。這是瑜伽師地論（Yogācārabhūmi-śāstra）第七十三卷所說。取有三種：一、有言有相取，指的是言說跟隨覺知者所取的；二、無言有相取，指的是言說跟隨隨眠者（anusaya，潛在煩惱）所取的；三、無言無相取，指的是對於言說遠離隨眠者所取的。這個正體智屬於第三種取。說『無相』，所以沒有相分（nimitta-bhāga，所取部分）。說『取』，所以有見分。下面后得智（prsthalabdha-jnana，根本智后獲得的智慧）中有兩個『說』字，應該知道都是瑜伽師地論所說的。

帶著如（tathata，真如）的相而生起，不離開如。

【English Translation】 English version: Argument: Mind and mental factors (citta-caitta dharmas) should not be objects (alambana). This is the thesis (paksa). Because they do not have the aspect of a grasper (grahaka-ākāra). This is the reason (hetu). Like space, etc. This is the example (dṛṣṭānta). Second argument: Or space, etc., are also graspers. This is the thesis. Because they do not have the aspect of a grasper. This is the reason. Like mind and mental factors. This is the example. 'Space, etc.' includes Suchness (tathatā) and form (rūpa-dharma), etc. Repeat and combine these examples to make analogies.

Without self-awareness (sva-saṃvedana), one should not be able to recall mind and mental factors, etc. This means that mind and mental factors can only see the objects in front of them and cannot turn back to see themselves. Therefore, the sutras speak of the analogy of a knife and a finger, etc. When seeing an object, all mental activities, and even afterwards, can be recalled, saying, 'I had such mental activity at that time.' If there is no self-awareness, how can the mind recognize its own mind? How can it recall its own mind later? Just as one cannot recall an experience that one has never had. Therefore, the argument is made: Mind and mental factors should not be able to recall themselves. This is the thesis. Because there is no self-awareness to grasp one's own mind. This is the reason. Like an experience that one has had. This is the example. Repeat the conclusion and say: An experience that one has never had, the mind cannot grasp. An experience that one has never had, one certainly cannot recall. Without self-awareness to grasp one's own mind and mental factors, etc., one should not be able to recall oneself.

Do not say that the nature of Suchness is also called a grasper, etc. The meaning here is that if Correct Cognition (correct fundamental wisdom) is allowed to be a grasper without a seeing-aspect (darśana-bhāga), then Suchness should also be able to be a grasper, because it also does not have a seeing-aspect. 'Do not' means 'do not'. Because Correct Cognition does not have a seeing-aspect, it can become a grasper. This makes the nature of Suchness also become a grasper. Since the nature of Suchness does not have a seeing-aspect, it cannot become a grasper. Therefore, the reason why Correct Cognition is a grasper is that it must have a seeing-aspect.

Saying 'grasping without an appearance' is because of 'not grasping an appearance'. This is what the Yogācārabhūmi-śāstra, volume 73, says. There are three types of grasping: first, grasping with words and appearances, which refers to grasping by those who are aware of speech; second, grasping without words but with appearances, which refers to grasping by those who are accompanied by latent defilements (anusaya); third, grasping without words and without appearances, which refers to grasping by those who are apart from latent defilements regarding speech. This Correct Cognition belongs to the third type of grasping. Saying 'without appearance' means that there is no apprehended-aspect (nimitta-bhāga). Saying 'grasping' means that there is a seeing-aspect. The two occurrences of the word 'saying' in the following subsequent wisdom (prsthalabdha-jnana) should be understood as referring to what the Yogācārabhūmi-śāstra says.

Arising with the aspect of Suchness (tathata), not departing from Suchness.

中帶者是狹帶義。言如相者即真如體。此正體智所有見分。是內證故不離真如。即是狹帶真如體相。

離諸名言種類分別者。種類分別即是比度。以彼種種相似比類分別而知。今現量智直觀現境。故離名言種類分別。

于所觀義有正智生等者。義有二種。一義者境也。如遠見煙比廚中煙。定知遠處必有於火。于其觀火境之上有正智生。二義者理也。如佛弟子立聲無常。所作性故。如瓶盆等。於此所觀無常理上有正智生。

若后得智亦通三量等者。緣自相故是現量智。緣共相故是比量智。緣過未故是非量智。

若在初二靜慮近分等者。然四靜慮有四種別。一未至地。二中間禪。三近分定。四根本地。根本地者。即四靜慮從前加行至本地中。故所至定名根本地。近分定者。是根本定所有加行。謂由厭下為苦粗障。欣樂上地為靜妙離。能與本地而為近因名為近分。中間禪者。即是第二靜慮近分。以初靜慮有尋有伺。第二靜慮無尋無伺。而此近分無尋唯伺。對前有無故名中間。未至地者。即初靜慮近分定也。由出欲界未至初禪。故此近分名未至地。上地近分已至定地。不得此名不應為例。已彼初二靜慮近分是彼根本靜慮加行。未得容豫。雖有適悅而未周遍。故但名喜而不名樂。其二靜慮已至根本。無

【現代漢語翻譯】現代漢語譯本：

『中帶者是狹帶義』。意思是說，『言如相者』，即是『真如體』（tathata，事物的真實本性）。這正是『體智』（jnana-kaya，佛的法身）所具有的『見分』（dṛṣṭi-bhāga，認識的主體）。因為這是內在的證悟，所以不離『真如』（tathata）。這就是狹義的『帶真如體相』。

『離諸名言種類分別者』。『種類分別』就是通過比較來推測。通過對各種相似事物的比較和分類來進行分辨和認知。而現在的『現量智』（pratyakṣa-jñāna，直接的認知）是直接觀察目前的境界，所以遠離了名言和種類分別。

『于所觀義有正智生等者』。『義』有兩種：第一種『義』是指境界。例如，從遠處看到煙，推斷廚房裡有火。在觀察火的境界上產生了『正智』（samyag-jñāna，正確的智慧）。第二種『義』是指道理。例如，佛弟子立論說聲音是無常的，因為它是被製造出來的，就像瓶子和盆子一樣。對於所觀察的無常的道理上產生了『正智』。

『若后得智亦通三量等者』。因為緣于『自相』（svalakṣaṇa，事物的獨特性），所以是『現量智』。因為緣于『共相』（sāmānya-lakṣaṇa，事物的共性），所以是『比量智』（anumāna-jñāna，推理的認知）。因為緣於過去和未來，所以是『非量智』（apramāṇa-jñāna，錯誤的認知）。

『若在初二靜慮近分等者』。四『靜慮』（dhyāna，禪定）有四種區別：一、『未至地』（anāgamya-bhūmi，未至定）；二、『中間禪』（dhyānāntara，中間禪）；三、『近分定』（sāmanta-samādhi，近分定）；四、『根本地』（mūla-bhūmi，根本定）。『根本地』，就是指從前面的加行到本地中的四『靜慮』。因此，所達到的禪定稱為『根本地』。『近分定』，是『根本定』的所有加行。意思是說，由於厭惡地獄的痛苦、粗糙和障礙，欣喜上界的寧靜、微妙和遠離，能夠成為本地的近因，所以稱為『近分』。『中間禪』，就是第二『靜慮』的『近分』。因為初『靜慮』有尋有伺，第二『靜慮』無尋無伺，而這個『近分』無尋唯伺。相對於前後的有無，所以稱為『中間』。『未至地』，就是初『靜慮』的『近分定』。由於脫離欲界而未達到初禪，所以這個『近分』稱為『未至地』。上地的『近分』已經到達禪定之地，不能用這個名稱來舉例。因為初二『靜慮』的『近分』是它們根本『靜慮』的加行，還沒有得到寬裕，雖然有適意的快樂，但還沒有周遍，所以只稱為『喜』而不稱為『樂』。而二『靜慮』已經到達根本，沒有了。

【English Translation】 English version:

'That which is associated is the meaning of narrow association.' It means, 'Words are like appearances,' which is the 'Tathata' (the true nature of things). This is precisely the 'seeing aspect' (dṛṣṭi-bhāga, the subjective aspect of cognition) possessed by the 'Jnana-kaya' (the wisdom body of a Buddha). Because this is an inner realization, it is inseparable from 'Tathata'. This is the narrow sense of 'associated with the nature of Tathata'.

'Separated from names, words, and conceptual distinctions.' 'Conceptual distinctions' are inferences through comparison. Knowledge is gained through distinguishing and recognizing various similar things through comparison and classification. But 'Pratyakṣa-jñāna' (direct cognition) directly observes the present object, thus it is separated from names, words, and conceptual distinctions.

'When correct wisdom arises regarding the meaning of what is observed, etc.' There are two kinds of 'meaning': The first 'meaning' refers to the object. For example, seeing smoke in the distance, one infers that there must be a fire in the kitchen. 'Samyag-jñāna' (correct wisdom) arises regarding the observed object of fire. The second 'meaning' refers to principle. For example, a Buddhist disciple argues that sound is impermanent because it is produced, like a pot or a basin. 'Samyag-jñāna' arises regarding the observed principle of impermanence.

'If the wisdom gained later also encompasses the three means of valid cognition, etc.' Because it is related to 'svalakṣaṇa' (the unique characteristic of a thing), it is 'Pratyakṣa-jñāna'. Because it is related to 'sāmānya-lakṣaṇa' (the common characteristic of things), it is 'Anumāna-jñāna' (inferential cognition). Because it is related to the past and future, it is 'Apramāṇa-jñāna' (incorrect cognition).

'If it is in the preliminary stages of the first two Dhyanas, etc.' The four 'Dhyanas' (meditative states) have four distinctions: 1. 'Anāgamya-bhūmi' (the state of non-return); 2. 'Dhyānāntara' (intermediate Dhyana); 3. 'Sāmanta-samādhi' (proximate concentration); 4. 'Mūla-bhūmi' (the fundamental state). 'Mūla-bhūmi' refers to the four 'Dhyanas' from the preceding preparatory practices to the main state. Therefore, the attained concentration is called 'Mūla-bhūmi'. 'Sāmanta-samādhi' is all the preparatory practices for 'Mūla-bhūmi'. It means that due to the aversion to the suffering, coarseness, and obstacles of the lower realms, and the delight in the tranquility, subtlety, and detachment of the higher realms, it can become the proximate cause of the main state, so it is called 'Sāmanta'. 'Dhyānāntara' is the 'proximate' of the second 'Dhyana'. Because the first 'Dhyana' has initial and sustained thought, and the second 'Dhyana' has no initial or sustained thought, while this 'proximate' has no initial thought but only sustained thought. Relative to the presence or absence of the preceding and following, it is called 'intermediate'. 'Anāgamya-bhūmi' is the 'proximate concentration' of the first 'Dhyana'. Because one has left the desire realm but has not reached the first Dhyana, this 'proximate' is called 'Anāgamya-bhūmi'. The 'proximate' of the higher realms has already reached the state of concentration, so this name cannot be used as an example. Because the 'proximate' of the first two 'Dhyanas' is the preparatory practice for their fundamental 'Dhyanas', and they have not yet attained spaciousness, although there is pleasant joy, it is not yet pervasive, so it is only called 'joy' and not 'pleasure'. But the two 'Dhyanas' have already reached the fundamental, and there is no more.

所求趣適悅周遍。故約身心名喜名樂　若法決定有境為主等者。為要三義方成所依。一者決定。簡識起時不定有者。且於眼識十緣之中。雖要光明未必決定。如天眼等不必依故。二者有境。簡決定中非有境法。謂餘六根遍行五法。余雖決定而非有境故非所依。三者為主。簡有境中遍行五法。雖是決定而非主故不名所依。唯五色根六七八識。具此三義具心心所。取自所緣乃是所依。

要有緣法能作等者。謂開導依要具四義。一有緣法。簡諸色法不相應行及諸無為。無能緣故不名為依。二者為主。簡諸心所。雖有緣義而非主故不名為依。三者能作等無間緣。此簡八識異類相望。四者此於後生心心所法開避引導。此簡無學將入無餘最後剎那。要具四義方成依義。

多同類種俱時轉故者。諸識一一皆有多種一時俱起無開導力。且如眼識有多種子。皆是能生眼識功能。皆眼識種名多同類。此同類種俱時轉故。展轉相望非無間緣。如彼色法及不相應。同類俱轉不得成緣。

餘八識聚三界九地乃至文云故皆得作等無間緣等者。謂第八識三界九地皆容互作等無間緣。下上死生相開導故。有漏無間有無漏生。無漏定無生有漏者。鏡智起已更無斷故。若與無記相望亦然。若第七識三界九地亦容互作等無間緣。隨第八識生

【現代漢語翻譯】現代漢語譯本：所追求的趣味適宜且令人愉悅，周遍一切。因此，就身心而言，稱之為『喜』或『樂』。如果某種法（dharma）決定以某個境（object）為主等，那麼必須具備三種意義才能成為所依（support）：一是決定性，排除那些在意識生起時不一定存在的法。例如，在眼識的十緣（ten conditions）中，雖然需要光明，但並非絕對必要，如天眼等就不依賴於光明。二是有境性，排除那些在決定性中沒有境的法，如其餘六根（six sense organs）、遍行五法（five omnipresent mental factors）。這些雖然具有決定性，但因為沒有境，所以不是所依。三是以自主性為主，排除那些在有境性中遍行五法，雖然具有決定性，但因為不是主導，所以不稱為所依。只有五色根（five sense organs of form）、第六識（意識，consciousness）、第七識（末那識，manas）、第八識（阿賴耶識，ālayavijñāna）具備這三種意義，與心和心所（mental factors）一起，獲取各自所緣的境，才是真正的所依。要有緣法能夠作為等無間緣（immediately preceding condition）等，意思是說，開導和所依需要具備四種意義：一是有緣法，排除諸色法（form）、不相應行法（non-associated formations）以及諸無為法（unconditioned dharmas），因為它們沒有能緣的作用，所以不稱為所依。二是以自主性為主，排除諸心所，雖然有能緣的作用，但因為不是主導，所以不稱為所依。三是能夠作為等無間緣，這排除了八識（eight consciousnesses）之間的異類相望。四是此法對於後生的心和心所法具有開闢和引導的作用，這排除了無學（arhat）將入無餘涅槃（nirvana without remainder）的最後剎那。必須具備這四種意義才能成為所依的意義。多種同類種子同時運轉的緣故，各種識（consciousness）都各自有多種種子同時生起，沒有開導的力量。例如，眼識有多種子，都是能夠產生眼識的功能，這些都是眼識的種子，稱為多種同類。這些同類種子同時運轉，彼此之間不是等無間緣。如同那些色法和不相應行法，同類同時運轉，不能成為緣。其餘八識聚（aggregate of eight consciousnesses）在三界（three realms）、九地（nine levels of existence），乃至經文中說，都可以作為等無間緣等，意思是說，第八識在三界九地中都可以互相作為等無間緣，上下死生之間互相開導。有漏（contaminated）的識可以生起無漏（uncontaminated）的識，但無漏的識一定不會生起有漏的識，因為鏡智（mirror-like wisdom）生起后就不會再斷滅。如果與無記（neutral）的識相對望也是如此。如果第七識在三界九地中也可以互相作為等無間緣，隨著第八識而生。

【English Translation】 English version: The pursued interest is appropriate, pleasant, and all-pervading. Therefore, in terms of body and mind, it is called 'joy' or 'pleasure'. If a certain dharma (law, phenomenon) is determined to have an object as its primary focus, then it must possess three meanings to become a support (āśraya): first, determinacy, excluding those dharmas that do not necessarily exist when consciousness arises. For example, among the ten conditions for eye-consciousness, although light is necessary, it is not absolutely essential, as heavenly eyes do not depend on light. Second, having an object, excluding those dharmas in determinacy that do not have an object, such as the remaining six sense organs and the five omnipresent mental factors. Although these possess determinacy, they are not supports because they lack an object. Third, being primary, excluding the five omnipresent mental factors in having an object, although they possess determinacy, they are not called supports because they are not dominant. Only the five sense organs of form, the sixth consciousness (mind, vijñāna), the seventh consciousness (manas), and the eighth consciousness (ālayavijñāna) possess these three meanings, and together with mental factors (citta-caitta), they are the true supports by grasping their respective objects. To have a causal dharma that can act as an immediately preceding condition (anantarya-pratyaya), it means that guidance and support need to have four meanings: first, having a causal dharma, excluding forms (rūpa), non-associated formations (citta-viprayukta-saṃskāra), and unconditioned dharmas (asaṃskṛta-dharma), because they do not have the function of cognizing, so they are not called supports. Second, being primary, excluding mental factors, although they have the function of cognizing, they are not called supports because they are not dominant. Third, being able to act as an immediately preceding condition, which excludes the dissimilar interactions between the eight consciousnesses. Fourth, this dharma has the function of opening and guiding the subsequent arising of mind and mental factors, which excludes the final moment of an arhat entering nirvana without remainder (anupadhisesa-nirvana). It is necessary to have these four meanings to become the meaning of support. Because many seeds of the same kind operate simultaneously, each consciousness has many seeds arising simultaneously without the power of guidance. For example, eye-consciousness has many seeds, all of which are functions capable of producing eye-consciousness. These are all seeds of eye-consciousness, called many of the same kind. Because these seeds of the same kind operate simultaneously, they are not immediately preceding conditions to each other. Like those forms and non-associated formations, operating simultaneously in the same kind cannot become conditions. The remaining aggregate of eight consciousnesses in the three realms (trayo dhātava), the nine levels of existence (nava bhūmayaḥ), and even as the text says, can all act as immediately preceding conditions, meaning that the eighth consciousness in the three realms and nine levels can all mutually act as immediately preceding conditions, guiding each other between upper and lower deaths and births. Contaminated (sāsrava) consciousness can give rise to uncontaminated (anāsrava) consciousness, but uncontaminated consciousness will definitely not give rise to contaminated consciousness, because mirror-like wisdom (ādarśa-jñāna) will not cease once it has arisen. It is the same if it is viewed in relation to neutral (avyākṛta) consciousness. If the seventh consciousness in the three realms and nine levels can also mutually act as immediately preceding conditions, arising along with the eighth consciousness.

處系故。有漏無漏容互相生。十地位中得相引故。善與無記相望亦然。第六意識三界九地有漏無漏善不善等各容互作等無間緣。潤生位等更相引故。若五識中。眼耳身識欲色二界。鼻舌二識唯欲界地。自類互作等無間緣。三性相望應知亦爾。有漏得與無漏開避。無漏不與有漏導引。事智起已必不斷故。

謂若有法是帶已相心或相應等者。言有法者顯其緣義。無法非緣必不生心。要有體法方成緣故。帶已相者顯所緣義。要帶境相現於心上。令心得見成所緣故。心或相應是能帶體。心謂心王。相應心所。謂此有法所帶已相。乃是心王或善心所或噁心所所慮所託。

雖前三緣亦是增上等者。此通伏難。謂有難言。若是有法有勝勢用名增上緣。前言三緣亦有此義。何故不得名增上緣。為通此難故作是言。雖前三緣亦是增上。若總名為增上緣者。是則四緣更無差別。為顯四緣有差別故。除前三緣所不攝者皆入此攝名增上緣。

生住成得四事別故者。諸有為法未有而有。名之為生。有情依器器依風等。名之為住。以宗因喻建立道理。名之為成。若能成立有為無為。名之為得。若有為法有勝勢用令生住等。名之為順。令不生等是則名違。

應知即是二十二根等者瑜伽論九十八云。略由六處增上義故。當知建

【現代漢語翻譯】現代漢語譯本：

這是因為。有漏和無漏可以互相產生，因為十地中的狀態可以相互引導。善和無記（既非善也非惡）的狀態也是如此。第六意識在三界九地中，有漏、無漏、善、不善等狀態都可以互相作為等無間緣（緊接著的因緣），因為潤生位等狀態可以互相引導。如果是五識中的眼識、耳識、身識，則存在於欲界和色界；鼻識和舌識只存在於欲界。它們各自的同類可以互相作為等無間緣。三種性質（善、惡、無記）之間的關係也應該知道是這樣的。有漏的狀態可以為無漏的狀態開闢道路，但無漏的狀態不會引導有漏的狀態，因為對事物的認知一旦產生，就不會中斷。

所謂『如果有一個法是帶有自身相的心或相應的心所等』，『有法』是指其作為緣的意義。如果沒有法，就不能作為緣，必然無法產生心。必須要有實體法才能成為緣。『帶有自身相』是指所緣的意義。必須帶有境的相狀顯現在心上，才能讓心能夠看見，成為所緣。『心或相應』是能帶的本體。心指的是心王（心的主體），相應指的是心所（心的附屬）。所謂『此有法所帶的自身相』，就是心王或者善心所、或者噁心所所考慮、所依託的對象。

雖然前三種緣也是增上緣等，這是爲了消除疑問。有人會問，如果一個法具有強大的作用力，被稱為增上緣，那麼前面說的三種緣也有這種作用，為什麼不能被稱為增上緣呢？爲了消除這個疑問，所以這樣說：雖然前三種緣也是增上緣，但如果都總稱為增上緣，那麼四種緣就沒有區別了。爲了顯示四種緣之間的區別，所以將前三種緣所不包含的都歸入增上緣。

生、住、成、得四種狀態不同，有為法從無到有，稱為生。有情依靠器世間，器世間依靠風等，稱為住。用宗（論點）、因（理由）、喻（比喻）來建立道理，稱為成。如果能夠成立有為法和無為法，稱為得。如果一個有為法具有強大的作用力，使事物產生、存在等，稱為順；使事物不產生等，則稱為違。

應該知道這就是二十二根等。《瑜伽師地論》第九十八卷說：簡略地說，由於六處的增上義，應當知道建立 English version:

It is because of this. Defiled (with outflows) and undefiled (without outflows) can arise mutually, because the states in the ten grounds can guide each other. The same applies to wholesome and neutral (neither wholesome nor unwholesome) states. The sixth consciousness, in the three realms and nine grounds, can mutually act as immediately preceding conditions ( samanantarapratyaya ) for defiled, undefiled, wholesome, unwholesome, etc., because states such as the life-sustaining position can guide each other. If it is the five consciousnesses, the eye, ear, and body consciousnesses exist in the desire and form realms; the nose and tongue consciousnesses exist only in the desire realm. Their respective categories can mutually act as immediately preceding conditions. The relationship between the three natures (wholesome, unwholesome, and neutral) should also be understood in this way. Defiled states can pave the way for undefiled states, but undefiled states do not guide defiled states, because once the cognition of things arises, it will not be interrupted.

Regarding 『if there is a dharma that is a mind with its own image or corresponding mental factors, etc.,』『a dharma』 refers to its meaning as a condition. If there is no dharma, it cannot be a condition, and the mind will inevitably not arise. There must be a substantial dharma to become a condition. 『With its own image』 refers to the meaning of the object. It must carry the image of the object appearing in the mind so that the mind can see it and become the object. 『Mind or corresponding』 is the entity that can carry the image. 『Mind』 refers to the mind-king (the main consciousness), and 『corresponding』 refers to the mental factors (mental attributes). The 『own image carried by this dharma』 is what the mind-king, or wholesome mental factor, or unwholesome mental factor considers and relies on.

Although the previous three conditions are also dominant conditions, etc., this is to eliminate doubts. Someone might ask, if a dharma has a strong force and is called a dominant condition ( adhipatipratyaya ), then the three conditions mentioned earlier also have this effect, why can't they be called dominant conditions? To eliminate this doubt, it is said that although the previous three conditions are also dominant conditions, if they are all generally called dominant conditions, then the four conditions would be no different. To show the difference between the four conditions, those not included in the previous three conditions are all included in the dominant condition.

The four states of arising, abiding, decay and ceasing are different. A conditioned dharma arising from nothing is called arising. Sentient beings relying on the container world, and the container world relying on wind, etc., is called abiding. Using thesis, reason, and example to establish a principle is called decay. If one can establish conditioned and unconditioned dharmas, it is called ceasing. If a conditioned dharma has a strong force, causing things to arise, exist, etc., it is called favorable; causing things not to arise, etc., is called unfavorable.

It should be known that these are the twenty-two faculties, etc. The ninety-eighth volume of the Yogacarabhumi-sastra says: Briefly speaking, due to the dominant meaning of the six places, it should be known that the establishment

【English Translation】 It is because of this. Defiled (with outflows) and undefiled (without outflows) can arise mutually, because the states in the ten grounds can guide each other. The same applies to wholesome and neutral (neither wholesome nor unwholesome) states. The sixth consciousness, in the three realms and nine grounds, can mutually act as immediately preceding conditions (samanantarapratyaya) for defiled, undefiled, wholesome, unwholesome, etc., because states such as the life-sustaining position can guide each other. If it is the five consciousnesses, the eye, ear, and body consciousnesses exist in the desire and form realms; the nose and tongue consciousnesses exist only in the desire realm. Their respective categories can mutually act as immediately preceding conditions. The relationship between the three natures (wholesome, unwholesome, and neutral) should also be understood in this way. Defiled states can pave the way for undefiled states, but undefiled states do not guide defiled states, because once the cognition of things arises, it will not be interrupted. Regarding 『if there is a dharma that is a mind with its own image or corresponding mental factors, etc.,』『a dharma』 refers to its meaning as a condition. If there is no dharma, it cannot be a condition, and the mind will inevitably not arise. There must be a substantial dharma to become a condition. 『With its own image』 refers to the meaning of the object. It must carry the image of the object appearing in the mind so that the mind can see it and become the object. 『Mind or corresponding』 is the entity that can carry the image. 『Mind』 refers to the mind-king (the main consciousness), and 『corresponding』 refers to the mental factors (mental attributes). The 『own image carried by this dharma』 is what the mind-king, or wholesome mental factor, or unwholesome mental factor considers and relies on. Although the previous three conditions are also dominant conditions, etc., this is to eliminate doubts. Someone might ask, if a dharma has a strong force and is called a dominant condition (adhipatipratyaya), then the three conditions mentioned earlier also have this effect, why can't they be called dominant conditions? To eliminate this doubt, it is said that although the previous three conditions are also dominant conditions, if they are all generally called dominant conditions, then the four conditions would be no different. To show the difference between the four conditions, those not included in the previous three conditions are all included in the dominant condition. The four states of arising, abiding, decay and ceasing are different. A conditioned dharma arising from nothing is called arising. Sentient beings relying on the container world, and the container world relying on wind, etc., is called abiding. Using thesis, reason, and example to establish a principle is called decay. If one can establish conditioned and unconditioned dharmas, it is called ceasing. If a conditioned dharma has a strong force, causing things to arise, exist, etc., it is called favorable; causing things not to arise, etc., is called unfavorable. It should be known that these are the twenty-two faculties, etc. The ninety-eighth volume of the Yogacarabhumi-sastra says: Briefly speaking, due to the dominant meaning of the six places, it should be known that the establishment

立二十二根。何等為六。一能取境界增上義故。二繼嗣家族增上義故。三活命因緣各別事業加行士用增上義故。四受用先世諸業所作愛不愛果及造新業增上義故。五趣向世間離欲增上義故。六趣向出世間離欲增上義故。當知此中眼根最初。意根為后。如是六根于取境界有增上義。男女二根于能繼嗣家族子孫有增上義。命根一種于受命者活命因緣各別事業加行士用有增上義。樂最為初。舍為其後。如是五根于其受用先業所作愛果及造新業有增上義。信為最初。慧為其後。如是五根于趣向世間離欲有增上義。未知當知已知具知三無漏根于能趣向出世間離欲最極究竟有增上義。一切世間所現見義其唯此量。當知是義能究竟者。無出於此二十二根故。一切根二十二攝。故為頌曰。眼耳鼻舌身。男女並命意。苦樂憂喜舍。信進念定慧。未當已具知。是名二十二。前五色根以本識等所變眼等凈色為性。男女二根身根所攝。故即以彼少分為性。命根但依本識親種分位假立非別有性。意根總以行識為性。五受根如應各自受為性。信等五根即以信進及凈念等而為自性。未知當知根以資糧加行見道之中許后剎那於此三位信等五根意喜樂舍為此根性。始從見道最後剎那修道乃至金剛喻定所有信等無漏九根。皆是已知根性。諸無學位無漏九根。

【現代漢語翻譯】現代漢語譯本確立二十二根。哪六種是？一是能獲取境界的增上義。二是繼承家族的增上義。三是維持生命因緣的各種事業和努力的增上義。四是承受前世諸業所感的不如意果報以及造作新業的增上義。五是趨向世間離欲的增上義。六是趨向出世間離欲的增上義。應當知道，這其中眼根最先，意根最後。這六根對於獲取境界有增上義。男女二根對於能夠繼承家族子孫有增上義。命根這一種，對於承受生命者的生命因緣、各種事業和努力有增上義。樂根最先，舍根最後。這五根對於承受先業所感果報以及造作新業有增上義。信根最先，慧根最後。這五根對於趨向世間離欲有增上義。未知當知根、已知根、具知根這三種無漏根，對於能夠趨向出世間離欲，達到最極究竟的境界有增上義。一切世間所顯現的意義，其範圍只有這些。應當知道，能夠究竟這些意義的，沒有超出這二十二根的範圍。一切根都包含在這二十二根之中。所以作頌說：眼、耳、鼻、舌、身，男女以及命，意根，苦、樂、憂、喜、舍，信、進、念、定、慧，未知當知、已知、具知，這就是所謂的二十二根。前五色根以本識等所變的眼等清凈色為體性。男女二根屬於身根所攝，所以就以身根的少部分為體性。命根只是依于本識的親近種子分位假立，並非另外有自體。意根總以行識為體性。五受根各自以相應的感受為體性。信等五根就以信心、精進以及清凈的憶念等作為自體。未知當知根，在資糧道和加行道以及見道之中，允許后一剎那的信等五根、意根、喜根、樂根、舍根為此根的體性。從見道的最後剎那，到修道乃至金剛喻定，所有的信等無漏九根，都是已知根的體性。諸無學位的無漏九根。

【English Translation】 English version There are twenty-two faculties established. What are the six? First, the faculty of enhancing the meaning of grasping objects. Second, the faculty of enhancing the continuation of family lineage. Third, the faculty of enhancing the various activities and efforts related to the causes and conditions of sustaining life. Fourth, the faculty of enhancing the experience of undesirable consequences resulting from past actions and the creation of new actions. Fifth, the faculty of enhancing the inclination towards detachment from worldly desires. Sixth, the faculty of enhancing the inclination towards detachment from desires in the supramundane realm. It should be known that among these, the eye faculty is the first, and the mind faculty is the last. These six faculties have the function of enhancing the grasping of objects. The male and female faculties have the function of enhancing the ability to continue family lineage and descendants. The life faculty has the function of enhancing the various activities and efforts related to the causes and conditions of sustaining life for those who possess it. The pleasure faculty is the first, and the equanimity faculty is the last. These five faculties have the function of enhancing the experience of consequences resulting from past actions and the creation of new actions. The faith faculty is the first, and the wisdom faculty is the last. These five faculties have the function of enhancing the inclination towards detachment from worldly desires. The faculty of 'not-yet-knowing-that-one-will-know', the faculty of 'knowing', and the faculty of 'having-complete-knowledge' (Anajnatavijnata-indriya, Ajnata-indriya, Ajnatavi-indriya) – these three unconditioned faculties have the function of enhancing the inclination towards detachment from desires in the supramundane realm, reaching the ultimate and complete state. All the meanings manifested in the world are only within this scope. It should be known that those who can completely understand these meanings do not go beyond the scope of these twenty-two faculties. All faculties are included within these twenty-two. Therefore, a verse is recited: 'Eye, ear, nose, tongue, body, male and female, and life, mind, suffering, pleasure, sorrow, joy, equanimity, faith, vigor, mindfulness, concentration, wisdom, not-yet-knowing-that-one-will-know, knowing, having-complete-knowledge – these are called the twenty-two faculties.' The first five sense faculties are characterized by the pure forms of eye, etc., transformed by the fundamental consciousness (Alaya-vijnana) and so on. The male and female faculties are included within the body faculty, so they are characterized by a small part of it. The life faculty is only provisionally established based on the seed-state close to the fundamental consciousness; it does not have a separate nature. The mind faculty is generally characterized by the active consciousness (Karma-vijnana). The five feeling faculties are each characterized by their corresponding feelings. The five faculties of faith, etc., are characterized by faith, vigor, and pure mindfulness, etc., respectively. The faculty of 'not-yet-knowing-that-one-will-know', in the stages of accumulation (Sambhara-marga), preparation (Prayoga-marga), and the path of seeing (Darshana-marga), allows the five faculties of faith, etc., the mind faculty, the joy faculty, the pleasure faculty, and the equanimity faculty in the subsequent moment to be the nature of this faculty. From the last moment of the path of seeing, to the path of cultivation (Bhavana-marga) and even the Vajra-like Samadhi (Vajropama-samadhi), all the nine unconditioned faculties of faith, etc., are the nature of the 'knowing' faculty. The nine unconditioned faculties of all those in the state of no-more-learning (Arhat).

一切皆是具知根性。

種子即是習氣異名者。然諸習氣總有三種。一者名言習氣。名言有二。一表義名言。即能詮義音聲差別。唯第六識能緣其名。然名是聲曲屈差別。唯無記性。不能熏成色心等種。然因名故心隨其名變似五蘊三性法等而成熏。因名起種名名言種。一切熏種皆由心所。心所熏種由因外緣。二顯境名言。即能了境心心所法。即是一切七識見分等心。非相分心。不能顯境。順趣種種所緣境義。依言說名。分別種種所緣境義。二我執習氣亦有二種。一俱生。二分別。謂虛妄執我我所種。隨二我執所熏成種。令有情等自他差別。三有支習氣。謂招三界異熟業種。此亦二種。一有漏善。即是能招可愛果業。二諸不善。即是能招非愛果業。此義出唯識論第八卷。

此遮異熟心心所等者。四無記中后之三種。是強盛故而共能熏。唯初第一異熟無記。若第八識都不能熏。若六識中無記性者。有其二種。勝者法執而是能熏。劣者不執則不能熏。今言等者等取此也。若爾此性種從何有。既即無種從何現行。答。以諸種子有其二種。一者本有。二者新熏。此類無記雖不新熏。約本有種而生現行。故雖不熏生亦無失。若爾本識亦應如是。何要前七與熏種耶。答。理實皆須二種種起。若偏說一則成過失。故劣無記亦

【現代漢語翻譯】現代漢語譯本：一切都是具有認知能力的根本自性。

『種子』是『習氣』的另一種說法。所有的習氣總共有三種。第一種是名言習氣。名言有兩種：一種是表義名言，也就是能夠詮釋意義的聲音差別，只有第六識能夠緣取這些名言。然而，名言是聲音的曲折變化，本質上是無記性的，不能熏習成為色心等種子。但是，因為名言的緣故，心會隨著名言而變化，呈現出類似五蘊、三性法等的狀態，從而形成熏習。因為名言而產生的種子，就叫做名言種。一切熏習的種子都由心所產生，心所熏習的種子則依賴於外在的因緣。另一種是顯境名言，也就是能夠了別境界的心和心所法，也就是一切七識的見分等心，而不是相分心。相分心不能顯現境界，只能順應種種所緣境的意義，依據言說名相，分別種種所緣境的意義。

第二種是我執習氣，也有兩種：一種是俱生我執，一種是分別我執。這是虛妄執著『我』和『我所』的種子。隨著兩種我執的熏習，使得有情眾生產生自他的差別。

第三種是有支習氣，也就是招感三界異熟果報的業種。這也有兩種：一種是有漏善業，也就是能夠招感可愛果報的業；另一種是諸不善業，也就是能夠招感非可愛果報的業。這個意義出自《唯識論》第八卷。

這裡遮止了異熟心心所等，指的是四種無記性中的后三種。因為它們的力量強大，所以能夠共同熏習。只有最初的第一種異熟無記，也就是第八識，都不能熏習。如果第六識中存在無記性，則有兩種情況：力量強大的法執能夠熏習，力量弱小的則不能熏習。這裡說的『等』字，就包含了這種情況。如果這樣，這種無記性的種子從何而來？既然沒有新的熏習，又如何生起現行？回答是，種子有兩種：一種是本有的，一種是新熏的。這類無記性雖然沒有新的熏習，但可以依靠本有的種子而生起現行。所以，即使沒有熏習，生起現行也沒有過失。如果這樣，本識也應該如此，為什麼還需要前七識來熏習種子呢？回答是，實際上都需要兩種種子才能生起。如果只說一種，就會產生過失。所以，力量弱小的無記性也需要熏習。

【English Translation】 English version: Everything is the root nature of complete knowing.

『Seeds』 are another name for 『habitual energies』 (vasana). There are three types of habitual energies in total. The first is the habitual energy of names and words (namarupa-vasana). There are two types of names and words: one is the expressive name and word, which is the difference in sound that can express meaning. Only the sixth consciousness (vijnana) can cognize these names. However, names are the inflections and variations of sound, and are by nature neutral (avyakrta), so they cannot cultivate seeds of form (rupa), mind (citta), etc. However, because of names, the mind changes according to the name, appearing like the five aggregates (skandha), the three natures (trisvabhava), etc., and thus forms a habitual energy. The seed that arises from names is called the seed of names and words. All cultivated seeds are produced by mental factors (caitasika), and the seeds cultivated by mental factors depend on external causes and conditions. The other is the manifesting name and word, which is the mind and mental factors that can discern objects, that is, the seeing-aspect (darsana-bhaga) of all seven consciousnesses, etc., not the object-aspect (nimitta-bhaga) mind. The object-aspect mind cannot manifest objects, but only follows the meaning of various objects of cognition, and distinguishes the meaning of various objects of cognition based on spoken names.

The second is the habitual energy of self-grasping (atma-graha-vasana), which also has two types: one is innate (sahaja), and the other is conceptually constructed (parikalpita). These are the seeds of falsely grasping 『self』 and 『what belongs to self』. As the two types of self-grasping are cultivated, they cause sentient beings (sattva) to have distinctions between self and others.

The third is the habitual energy of existence (bhava-anga-vasana), which is the seed of karma (karma-bija) that attracts the results of the three realms (trayo-dhatu). This also has two types: one is wholesome (kusala) with outflows (sasrava), which is the karma that can attract desirable results; the other is unwholesome (akusala), which is the karma that can attract undesirable results. This meaning comes from the eighth volume of the Vijnaptimatrata-siddhi Sastra.

Here, the exclusion of the resultant mind (vipaka-citta) and mental factors, etc., refers to the last three of the four types of neutral qualities. Because their power is strong, they can cultivate together. Only the very first resultant neutral quality, which is the eighth consciousness (alayavijnana), cannot cultivate at all. If there is a neutral quality in the sixth consciousness, there are two situations: the strong attachment to dharma (dharma-graha) can cultivate, while the weak one cannot. The word 『etc.』 here includes this situation. If so, where does this neutral seed come from? Since there is no new cultivation, how does it arise into manifestation? The answer is that there are two types of seeds: one is inherent (prakrti-stha), and the other is newly cultivated (agantuka). Although this type of neutral quality is not newly cultivated, it can arise into manifestation by relying on the inherent seed. Therefore, even without cultivation, there is no fault in arising into manifestation. If so, the fundamental consciousness (mula-vijnana) should also be like this, why is it necessary for the first seven consciousnesses to cultivate seeds? The answer is that in reality, both types of seeds are needed to arise. If only one is mentioned, there will be a fault. Therefore, the weak neutral quality also needs cultivation.

是六識與熏成就。此義稍難。應更思審。

由此如來第八凈識唯帶舊種等者。既遮善染非是所熏。佛第八識唯是善故非所熏者。便有難言。若非所熏又非能熏。是則佛果應無種子。如何能生諸功德法。為通此難故云。凈識唯帶舊種非新受熏。

說熏成彼相見種者。如唯識論第八卷說。前七識能與第八熏相見種。此依難陀新熏義說。若依護月本有義說。前七識熏但令增長。

所仗本質是無記故者。本質即是第八識中相見分性皆無記。

所起相分非善惡者。是七轉識影像相分。若前六識所變相分從實質生。是性境故不隨見分。故非善惡。若第七識所熏相分是帶質境。雖通情本有覆無覆皆無記故。

緣染凈事依彼轉故者。謂前六識緣染凈事起染凈相而成相轉。雖行施等不能亡相。皆由染意為識依止。彼未滅時相了別轉。末那滅已相轉解脫。故前六識緣染凈事。皆依末那而得成立。

雖有定果色無業果色者。謂諸聖者及定自在變現種種色等境相。以定為因名定果色。若諸凡聖業因所感身色等相名業果色。未得定者唯有業果。無色界中唯有定果。若色界天二色皆無。

謂阿羅漢出世道中等者。以染污意無始時來微細一類任運而轉。諸有漏道不能伏滅。三乘聖道有伏滅義。真無我解違

【現代漢語翻譯】現代漢語譯本：是六識與熏習成就的。這個意義稍微有些難懂，應該更深入地思考和審察。

因此，如來第八清凈識只是帶有舊的種子等等。既然已經遮止了善染，就不是所熏習的。如果佛的第八識只是善的，不是所熏習的，就會有疑問：如果不是所熏習，又不是能熏習，那麼佛果應該沒有種子，如何能夠產生各種功德法？爲了解釋這個疑問，所以說清凈識只是帶有舊的種子，而不是新接受熏習。

說到熏習成就彼相見種子，就像《唯識論》第八卷所說，前七識能夠與第八識熏習相見種子。這是依據難陀的新熏習義說的。如果依據護月的本有義說，前七識的熏習只是令其增長。

所依賴的本質是無記的，本質就是第八識中的相分和見分，其性質都是無記的。

所生起的相分不是善也不是惡，指的是七轉識的影像相分。如果前六識所變現的相分是從實質產生的，因為是自性境，所以不隨見分，因此不是善也不是惡。如果第七識所熏習的相分是帶質境，雖然貫通情本，有覆無覆都是無記的。

緣染凈事依彼轉故，指的是前六識緣于染凈之事，生起染凈之相，從而成就相轉。即使行佈施等善行，也不能消除相，都是由於染污的意念作為識的依止。這個染污的意念沒有滅除時，相的了別作用就會運轉。末那識滅除后，相轉才能解脫。所以前六識緣于染凈之事，都是依靠末那識才能成立。

雖有定果色，無業果色，指的是諸位聖者以及通過禪定自在變現的各種色等境相，以禪定為因，稱為定果色。如果各位凡聖由於業力因緣所感的身色等相，稱為業果色。沒有得到禪定的人只有業果色，在無色界中只有定果色。如果是在無想天，兩種色都沒有。

所謂阿羅漢在出世道中等等，因為染污的意念從無始以來，微細地、一類地任運而轉，各種有漏道不能夠伏滅它。三乘聖道有伏滅的意義，真正的無我之解與它相違背。

【English Translation】 English version: It is accomplished by the six consciousnesses and熏習 (xunxi, habitual energy/influence). This meaning is somewhat difficult and should be further considered and examined.

Therefore, the Tathagata's eighth pure consciousness only carries old seeds, etc. Since it has already excluded善染 (shanran, wholesome and defiled), it is not what is熏 (xun, influenced). If the Buddha's eighth consciousness is only wholesome and not what is熏 (xunk, influenced), there will be a question: If it is not what is熏 (xun, influenced) and not what can熏 (xun, influence), then the Buddha-fruit should have no seeds, how can it generate various meritorious dharmas? To explain this question, it is said that the pure consciousness only carries old seeds and does not newly receive熏習 (xunxi, habitual energy/influence).

Speaking of熏 (xun, influencing) to accomplish the seeds of the aspect and perception, as the eighth volume of the Yogācārabhūmi-śāstra says, the first seven consciousnesses can熏 (xun, influence) the eighth consciousness with the seeds of aspect and perception. This is based on Nanda's theory of new熏習 (xunxi, habitual energy/influence). If based on護月 (Huyue)'s theory of inherent existence, the熏 (xun, influence) of the first seven consciousnesses only causes them to increase.

The underlying essence is non-specified, the essence is the aspect-division and perception-division in the eighth consciousness, and their nature is non-specified.

The aspect-division that arises is neither good nor evil, referring to the image aspect-division of the seven transforming consciousnesses. If the aspect-division transformed by the first six consciousnesses arises from substance, because it is a self-nature realm, it does not follow the perception-division, therefore it is neither good nor evil. If the aspect-division熏 (xun, influenced) by the seventh consciousness is a dependent realm, although it connects to both 情本 (qingben, emotional basis) , both covered and uncovered are non-specified.

緣染凈事依彼轉故 (yuan ran jing shi yi bi zhuan gu, because it relies on that to transform based on defiled and pure matters), refers to the first six consciousnesses, which, based on defiled and pure matters, give rise to defiled and pure aspects, thereby accomplishing the transformation of aspects. Even if performing acts of giving, etc., one cannot eliminate the aspects, all because the defiled intention serves as the basis for the consciousness. When this defiled intention is not extinguished, the function of distinguishing aspects will operate. After the manas consciousness is extinguished, the transformation of aspects can be liberated. Therefore, the first six consciousnesses, based on defiled and pure matters, are established by relying on the manas consciousness.

雖有定果色，無業果色 (sui you ding guo se, wu ye guo se, although there is color as the result of samadhi, there is no color as the result of karma), refers to the various realms of color, etc., transformed freely by the sages and through samadhi, with samadhi as the cause, called color as the result of samadhi. If the physical color, etc., sensed by all ordinary beings and sages due to the causes and conditions of karma, is called color as the result of karma. Those who have not attained samadhi only have color as the result of karma, in the formless realm there is only color as the result of samadhi. If it is in the realm of no-thought heaven, neither type of color exists.

The so-called arhats in the path of transcending the world, etc., because the defiled intention, from beginningless time, subtly and uniformly operates naturally, the various conditioned paths cannot subdue and extinguish it. The three vehicles of the holy path have the meaning of subduing and extinguishing, the true understanding of no-self contradicts it.

我執故。后得無漏現在前時。是彼等流亦違此意。真無我解及后所得。俱無漏故名出世道。滅定既是聖道等流。極寂靜故。此亦非有。由未永斷此種子故。從滅盡定聖道起已。此復現行乃至未滅。

諸善法影常現前者。佛地經云。譬如明鏡安在高臺。世間境界若非處在遠闇障者。悉于鏡中而現影像。如是如來大圓鏡智安在法界真如理上。一切眾生不愚不迷不障中者。諸善法影悉于中現。

謂一切性及地時俱者。一切性者。謂善不善有覆無記無覆無記。一切地者。謂即九地。欲界四禪四空為九。一切時者。但有八識心起之時無時不有。一切俱者。謂與一切心及心所常相應起。

善唯有一謂一切地者。然一切地有其二種。若前九地名一切地。輕安非欲非一切地。若有尋等名一切地。輕安即通於初靜慮。有尋伺地有輕安故。

染四皆無者。謂本煩惱隨煩惱併名為染。不通善故非一切性。不遍三界非一切地。善心時無非一切時。非並頭起非一切俱。而貪癡慢等亦通三界。如何說言非一切地。答。雖貪癡等通在九地。而嗔煩惱唯在欲界。以不全故非一切地。以隨煩惱同根本惑。四義皆無。故瑜伽論合之為一。總為五位。

謂此驚覺應起心種等者。謂此作意效能驚覺。若此種子驚起諸餘心心所種令

【現代漢語翻譯】現代漢語譯本：因為有『我執』（認為存在永恒不變的「我」的執念）。如果後來獲得的『無漏』（沒有煩惱污染的智慧）現在顯現，那麼這種『等流』（與先前行為相似的結果）也與『無我』的意義相違背。真正的『無我』理解以及之後獲得的智慧，都是『無漏』的，因此被稱為『出世道』（超越世俗的道路）。『滅盡定』（一種高級禪定狀態）既然是聖道的等流，極其寂靜，因此也不存在。由於尚未徹底斷除『我執』的種子，從滅盡定和聖道中起身之後，『我執』還會再次顯現，直到最終被滅除。

『諸善法影常現前者』，《佛地經》（Buddhabhumi Sutra）中說：『譬如明鏡安放在高臺上，世間的景象，如果不是處在遙遠、黑暗、遮蔽之處，都會在鏡中顯現影像。』如同如來（Tathagata）的『大圓鏡智』（perfect mirror-like wisdom）安住在法界（Dharmadhatu）真如（Tathata）的理體上，一切眾生，如果不愚昧、不迷惑、沒有業障，各種善法的影像都會在其中顯現。

『謂一切性及地時俱者』，『一切性者』，指的是善、不善、有覆無記（有煩惱遮蓋的中性）、無覆無記（沒有煩惱遮蓋的中性）。『一切地者』，指的是九地，即欲界（Kamadhatu）、四禪（Four Dhyanas）、四空（Four Formless Realms）。『一切時者』，只要有八識（Eight Consciousnesses）生起的時候，就沒有不存在的。『一切俱者』，指的是與一切心（Citta）及心所（Caitasikas）常相應而起。

『善唯有一謂一切地者』，然而一切地有兩種。如果前述的九地稱為『一切地』，那麼輕安（Prasrabdhi，身心輕快安適的狀態）就不是欲界，也不是一切地。如果有尋（Vitarka，粗略的思考）等，就稱為『一切地』，那麼輕安就通於初靜慮（First Dhyana），因為有尋伺地（Vitarka-vicara-bhumi）有輕安。

『染四皆無者』，指的是根本煩惱（Kleshas）、隨煩惱（Upakleshas）並稱為染污。因為不通於善法，所以不是一切性。不遍及三界（Trailokya），所以不是一切地。善心生起的時候沒有染污，所以不是一切時。不是同時生起，所以不是一切俱。而貪（Lobha）、嗔（Dvesha）、慢（Mana）等也通於三界，為什麼說不是一切地呢？回答：雖然貪嗔等通於九地，但是嗔煩惱只在欲界。因為不完全，所以不是一切地。因為隨煩惱與根本煩惱相同，四義皆無。所以《瑜伽師地論》（Yogacarabhumi-sastra）將它們合為一體，總共分為五位。

『謂此驚覺應起心種等者』，指的是這種作意（Manaskara，心理活動）具有驚覺的作用。如果這種種子驚動並引發其他心和心所的種子，令...

【English Translation】 English version: Because of 『self-grasping』 (the clinging to the belief in a permanent and unchanging 『self』). If the 『untainted』 (wisdom free from afflictions) obtained later manifests in the present, then this 『result similar to the cause』 also contradicts the meaning of 『no-self』. The true understanding of 『no-self』 and the wisdom obtained thereafter are both 『untainted』, hence they are called the 『transcendental path』 (the path beyond the mundane world). Since 『cessation attainment』 (a high state of meditative absorption) is a result similar to the holy path, and is extremely tranquil, it also does not exist. Because the seed of 『self-grasping』 has not been completely eradicated, after arising from cessation attainment and the holy path, 『self-grasping』 will manifest again until it is finally extinguished.

『The shadows of all virtuous dharmas constantly appear』 is explained in the Buddhabhumi Sutra (Buddhabhumi Sutra): 『It is like a bright mirror placed on a high platform. If worldly scenes are not in a remote, dark, or obstructed place, they will all appear as reflections in the mirror.』 Similarly, the Tathagata's (Tathagata) 『perfect mirror-like wisdom』 (perfect mirror-like wisdom) abides on the principle of Suchness (Tathata) in the Dharmadhatu (Dharmadhatu). If all sentient beings are not ignorant, not deluded, and without karmic obstructions, the shadows of all virtuous dharmas will appear within it.

『Referring to all natures, grounds, times, and co-occurrences』, 『all natures』 refers to wholesome, unwholesome, obscured neutral (neutral with afflictions), and unobscured neutral (neutral without afflictions). 『All grounds』 refers to the nine grounds, namely the Desire Realm (Kamadhatu), the Four Dhyanas (Four Dhyanas), and the Four Formless Realms (Four Formless Realms). 『All times』 refers to whenever the Eight Consciousnesses (Eight Consciousnesses) arise, there is no time when it is not present. 『All co-occurrences』 refers to constantly arising in association with all minds (Citta) and mental factors (Caitasikas).

『Wholesome is only one, referring to all grounds』, however, there are two types of all grounds. If the aforementioned nine grounds are called 『all grounds』, then pliancy (Prasrabdhi, a state of physical and mental ease and comfort) is not the Desire Realm, nor is it all grounds. If there is coarse thought (Vitarka), etc., it is called 『all grounds』, then pliancy pervades the First Dhyana (First Dhyana), because the ground of coarse thought and subtle discernment (Vitarka-vicara-bhumi) has pliancy.

『Afflictions lack all four』, refers to fundamental afflictions (Kleshas) and secondary afflictions (Upakleshas) collectively called defilements. Because it does not pervade wholesome dharmas, it is not all natures. Because it does not pervade the Three Realms (Trailokya), it is not all grounds. Defilements are not present when wholesome mind arises, so it is not all times. It does not arise simultaneously, so it is not all co-occurrences. However, greed (Lobha), hatred (Dvesha), pride (Mana), etc., also pervade the Three Realms, so why is it said that it is not all grounds? Answer: Although greed, hatred, etc., pervade the nine grounds, hatred only exists in the Desire Realm. Because it is not complete, it is not all grounds. Because secondary afflictions are the same as fundamental afflictions, they lack all four meanings. Therefore, the Yogacarabhumi-sastra (Yogacarabhumi-sastra) combines them into one, totaling five categories.

『Referring to this arousal should arise mind seed etc.』, refers to this attention (Manaskara, mental activity) has the function of arousal. If this seed startles and triggers the seeds of other minds and mental factors, causing...

起現行。若至現行引令趣境。此雖與心同時而起。然有驚能。如信與心雖同時起說能凈心。此亦爾故。

觸依彼生等者。此中彼者即是三和。觸因彼生者從因立名。因彼三和而生觸故。令彼和合者從果立名。謂因觸力三和合故。說為彼者釋上立名。釋前觸位三合名也。

三和合故皆有順生等者。謂根境識三和合時。一一皆有順生受等心所功能故言皆有。三和合位有順生能。異未合時故名變異。

觸似彼起故名分別者。言分別者即領似義。觸生似彼順生功能。領似變異故名分別。如子似父名分別父。非謂能緣之分別也。

能起合離非二欲者。釋前起愛為業言也。此中欲者即是愛故。謂領順境而起合欲。領違境相而起離欲。領俱非境起非二欲。非二欲者即是非合離欲也。

謂能取境正因等相者。謂于境中引發善思為正因相。引發邪思為邪因相。引發無記思為俱非因相。此中意說。由三性思緣三因境。隨其所應驅役自心令造善等。

小乘論名通大地法者。地謂行處即是心王。是彼心所所行處故。大謂受等諸心所法通於三性心中行故。心王是此受想思等大家之地。名為大地。受等又是大地心家所有之法。名大地法。此法遍於三性心等。名通大地法。是持業釋也。故俱舍頌云。於一切心。

【現代漢語翻譯】現代漢語譯本『起現行。若至現行引令趣境。』意思是說，當（觸）生起並實際發生作用時，它會引導心識趨向所緣的境界。雖然這種生起與心識是同時發生的，但它具有驚動和影響心識的能力。正如『信』（Śrāddha，信念）與心識同時生起，並被認為具有凈化心識的作用一樣，觸也是如此。

『觸依彼生等者。』這裡所說的『彼』指的是根、境、識三者的和合（Samāgama，聚合）。『觸因彼生者』是從因的角度來命名的，因為觸是由於根、境、識三者的和合而產生的。『令彼和合者』是從果的角度來命名的，意思是說，由於觸的作用，根、境、識三者才能和合。『說為彼者釋上立名』是爲了解釋前面所說的觸的地位，即三者和合的名稱。

『三和合故皆有順生等者。』意思是說，當根、境、識三者和合時，每一個（根、境、識）都具有順次產生感受（Vedanā）、等心所（Caitasika，心所法）的功能，所以說『皆有』。三者和合的狀態具有順次生起的功能，這與未和合的狀態不同，所以稱為『變異』。

『觸似彼起故名分別者。』這裡所說的『分別』，指的是領納相似的意義。觸的產生類似於順次生起的功能，領納類似於變異，所以稱為『分別』。就像兒子長得像父親，被稱為『分別父』一樣，這裡的『分別』不是指能緣慮的分辨。

『能起合離非二欲者。』這是對前面所說的『起愛為業』的解釋。這裡所說的『欲』，就是指『愛』。意思是說，領納順意的境界會產生結合的慾望（合欲），領納違逆的境界會產生分離的慾望（離欲），領納非順非違的境界會產生非合非離的慾望（非二欲）。『非二欲』就是指非結合也非分離的慾望。

『謂能取境正因等相者。』意思是說，在所緣的境界中，引發善思（Kuśala-cetanā，善的思）是正因之相，引發邪思（Akuśala-cetanā，惡的思）是邪因之相，引發無記思（Avyākṛta-cetanā，無記的思）是俱非因之相。這裡的意思是說，通過三種性質的思，緣取三種因的境界，並根據情況驅使自己的心識去造作善等行為。

『小乘論名通大地法者。』這裡所說的『地』，指的是行處，也就是心王（Citta，心識）。因為心所法是在心王的作用範圍內活動。『大』指的是受（Vedanā，感受）等各種心所法，它們可以在三種性質的心中執行。心王是受、想（Saṃjñā，想）、思（Cetanā，思）等這些大家（心所法）的土地，所以稱為『大地』。受等又是這個大地心家所有的法，所以稱為『大地法』。這種法普遍存在於三種性質的心等之中，所以稱為『通大地法』。這是持業釋。所以《俱舍論》（Abhidharmakośa，阿毗達摩俱舍論）的頌文中說：『於一切心。』

【English Translation】 English version 『Arising into manifestation. If, upon arising into manifestation, it leads to engaging with an object.』 This means that when (Sparśa, contact) arises and actually functions, it guides consciousness towards the object it perceives. Although this arising occurs simultaneously with consciousness, it possesses the ability to stir and influence consciousness. Just as 『Śrāddha』 (faith) arises simultaneously with consciousness and is said to have the function of purifying the mind, so too does contact.

『Contact arises dependent on those, etc.』 Here, 『those』 refers to the coming together (Samāgama, aggregation) of the root, object, and consciousness. 『Contact arises dependent on those』 is named from the perspective of the cause, because contact arises due to the coming together of the root, object, and consciousness. 『Causing those to come together』 is named from the perspective of the result, meaning that due to the function of contact, the root, object, and consciousness can come together. 『Saying 「those」 explains the established name』 is to explain the position of contact mentioned earlier, which is the name for the coming together of the three.

『Because of the coming together of the three, each has the function of sequentially producing, etc.』 This means that when the root, object, and consciousness come together, each (root, object, and consciousness) has the function of sequentially producing feeling (Vedanā), and other mental factors (Caitasika, mental events), hence the saying 『each has.』 The state of the three coming together has the function of sequentially arising, which is different from the state of not coming together, so it is called 『transformation.』

『Contact resembles those arising, hence it is called discrimination.』 Here, 『discrimination』 refers to the meaning of perceiving similarity. The arising of contact is similar to the function of sequentially arising, perceiving similarity to transformation, so it is called 『discrimination.』 Just as a son resembles his father and is called 『discriminating the father,』 the 『discrimination』 here does not refer to the discriminating of what can be cognized.

『Able to arise desire for union, separation, or neither.』 This is an explanation of the earlier statement 『arising love as its function.』 Here, 『desire』 refers to 『love.』 It means that perceiving agreeable objects gives rise to the desire for union (desire for union), perceiving disagreeable objects gives rise to the desire for separation (desire for separation), and perceiving objects that are neither agreeable nor disagreeable gives rise to the desire for neither union nor separation (neither desire). 『Neither desire』 refers to the desire that is neither for union nor for separation.

『Meaning able to take the aspect of the correct cause, etc., of the object.』 This means that within the object of cognition, generating wholesome thought (Kuśala-cetanā, wholesome intention) is the aspect of the correct cause, generating unwholesome thought (Akuśala-cetanā, unwholesome intention) is the aspect of the incorrect cause, and generating neutral thought (Avyākṛta-cetanā, indeterminate intention) is the aspect of the cause that is neither. The meaning here is that through thoughts of the three natures, one cognizes objects of the three causes, and according to the situation, one drives one's own consciousness to create wholesome and other actions.

『The Lesser Vehicle treatises call it the Universal Mental Factors.』 Here, 『ground』 refers to the sphere of activity, which is the mind (Citta, consciousness). Because mental factors operate within the scope of the mind's function. 『Universal』 refers to feelings (Vedanā, sensations) and other mental factors, which can operate in minds of the three natures. The mind is the ground for these great ones (mental factors) such as feeling, perception (Saṃjñā, perception), and thought (Cetanā, volition), so it is called the 『Universal Ground.』 Feeling, etc., are the factors belonging to this universal mental family, so they are called 『Universal Mental Factors.』 This factor is pervasive in minds of the three natures, etc., so it is called 『Universal Mental Factors.』 This is a Karmadhāraya compound. Therefore, the verses in the Abhidharmakośa (Abhidharmakośa, Treasury of Abhidharma) say: 『In all minds.』

如非四境率爾墮心者。如非所樂決定曾習所觀四境。無四境處都無別境。率爾墮心者。謂諸心起有五種心。一者率爾。二者尋求。三者決定。四者染凈。五者等流。識初墮境名率爾墮。雖緣善惡未知善惡。次起尋求既識善惡。次起決定。既決定已便起染凈。于怨住惡。于親住善。于中住舍。一剎那后同性而起名等流心。於五心中。染凈心後方有欲等。故初墮在率爾心時無別境也。

慚等雖善非凈為相等者。此通外難。謂有難言。若說心凈名為信者。若凈即心應非心所。若令心凈慚等何別。慚等亦能令心凈故。如何唯說心凈名信。為通此難故有此文。

依自法力等者。自謂自身。法謂教法。依雜心論。顯三增上而起慚愧。一自增上。即上品人。護于自身不作諸惡。二法增上。是中品人。為護聖教不造諸惡。三世間增上。謂下品人。護世名利不造諸惡。今依自法而起于慚。依世間力而起于愧。

崇重賢善者。賢謂賢聖。善即善法。崇謂崇賢。重謂重善。或賢與善皆有崇重。下無慚愧輕拒賢善。崇重暴惡亦準應知。

于有有具等者。有謂三有之果。有具即生有之因。苦謂三苦。生三苦緣名為苦具。

觀有等立非要緣彼等者。此前後文亦通外難。謂有難云。于有無著時則不于苦無恚。

【現代漢語翻譯】現代漢語譯本如果不是四境（色、聲、香、味）突然使心墮落，如果不是所樂於決定的曾經習染所觀察的四境，在沒有四境的地方，就完全沒有其他的境界。『突然墮心』是指各種心生起時有五種心：第一是率爾心，第二是尋求心，第三是決定心，第四是染凈心，第五是等流心。意識最初接觸境界名為『率爾墮』，雖然緣于善惡，但還不知道是善是惡。接著生起尋求心，已經認識了善惡。接著生起決定心，既然已經決定，便生起染凈心，對於怨家就執著于惡，對於親人就執著于善，對於中人就執著于舍。一個剎那之後，同性質的心生起，名為等流心。在這五種心中，只有在染凈心之後才會有慾望等。所以最初接觸境界，在率爾心的時候，沒有其他的境界。

『慚等雖然是善，但不是清凈，作為相等』，這是爲了迴應外來的詰難。有人詰難說，如果說心清凈就叫做信，如果清凈就是心，那麼信就不應該是心所法。如果說使心清凈，那麼慚等（慚、愧等）和信有什麼區別呢？因為慚等也能使心清凈，為什麼只說心清凈叫做信呢？爲了迴應這個詰難，所以有這段文字。

『依靠自身的力量等』，自身指自身，法指教法。依據《雜心論》，顯示三種增上力而生起慚愧。第一是自增上，指上品之人，爲了保護自身而不做各種惡事。第二是法增上，是中品之人，爲了保護聖教而不造作各種惡事。第三是世間增上，指下品之人，爲了保護世間的名利而不造作各種惡事。現在是依靠自身和教法而生起慚，依靠世間的力量而生起愧。

『崇尚尊重賢善』，賢指賢聖，善指善法。崇指崇尚賢者，重指尊重善法。或者賢與善都應該崇尚尊重。下文說沒有慚愧，輕視拒絕賢善。崇尚尊重暴惡也應該類推知道。

『對於有和有具等』，有指三有（欲有、色有、無色有）的果報，有具指產生有的原因。苦指三苦（苦苦、壞苦、行苦），產生三苦的因緣名為苦具。

『觀察有等而建立，不一定要緣于那些等』，這段前後文也迴應了外來的詰難。有人詰難說，在對於有不執著的時候，就不會對於苦有嗔恚。

【English Translation】 English version If it were not for the four realms (color, sound, smell, taste) suddenly causing the mind to fall, if it were not for the four realms that one delights in, determines, and has previously practiced observing, then where there are no four realms, there would be no other realms at all. 'Suddenly falling mind' refers to the arising of various minds, of which there are five types: first, the impulsive mind; second, the seeking mind; third, the deciding mind; fourth, the defiled and pure mind; and fifth, the flowing mind. The initial contact of consciousness with a realm is called 'impulsive falling,' although it is related to good and evil, one does not yet know whether it is good or evil. Next arises the seeking mind, which already recognizes good and evil. Next arises the deciding mind, and once decided, the defiled and pure mind arises. Towards enemies, one clings to evil; towards relatives, one clings to good; towards neutral people, one clings to indifference. After a moment, a mind of the same nature arises, called the flowing mind. Among these five minds, only after the defiled and pure mind do desires and the like arise. Therefore, the initial contact with a realm, at the time of the impulsive mind, there is no other realm.

'Although shame and the like are good, they are not pure, as being equal,' this is to respond to external challenges. Some challenge, saying, if saying that a pure mind is called faith, if purity is the mind, then faith should not be a mental factor. If it is said to purify the mind, then what is the difference between shame and the like (shame, embarrassment, etc.) and faith? Because shame and the like can also purify the mind, why only say that a pure mind is called faith? To respond to this challenge, there is this passage.

'Relying on one's own power, etc.,' self refers to oneself, dharma refers to the teachings. According to the Zaxin Lun, it shows the three superior powers that give rise to shame and embarrassment. The first is self-superiority, referring to people of the highest quality, who protect themselves from doing various evil deeds. The second is dharma-superiority, which refers to people of middle quality, who do not create various evil deeds in order to protect the holy teachings. The third is worldly-superiority, which refers to people of lower quality, who do not create various evil deeds in order to protect worldly fame and profit. Now, one relies on oneself and the teachings to give rise to shame, and relies on worldly power to give rise to embarrassment.

'Respecting and valuing the virtuous and good,' virtuous refers to the virtuous sages, and good refers to good dharmas. Respecting refers to respecting the virtuous, and valuing refers to valuing the good. Or both the virtuous and the good should be respected and valued. The following says that without shame and embarrassment, one despises and rejects the virtuous and good. Respecting and valuing violence and evil should also be understood by analogy.

'Regarding existence and the means of existence, etc.,' existence refers to the result of the three existences (desire existence, form existence, formless existence), and the means of existence refers to the cause of producing existence. Suffering refers to the three sufferings (suffering of suffering, suffering of change, suffering of conditioning), and the conditions that produce the three sufferings are called the means of suffering.

'Establishing by observing existence, etc., it is not necessary to be related to those, etc.,' this passage before and after also responds to external challenges. Someone challenges, saying that when one is not attached to existence, one will not have anger towards suffering.

若於苦無恚時即不于有無著。故無貪嗔不得並起。寧說此二俱遍善心。故作此通。如慚與愧崇善之時必是拒惡。拒惡之時必是崇善。非要別觀善惡二境別起二心。今此亦爾。于有無著時必于苦無恚。于苦無恚時必于有無著。為觀待此而說二名。非要別觀有之與苦二種別心起無貪等。故無貪嗔俱遍善心謂初發心長時等者。創發大愿名初發心。

修經三大劫名長時修。恒行不斷名無間修。於行恭敬名殷重修。無行不修名無餘修。依此五修辯五精進。

遠離粗重調暢身心等者。粗重有二。一者二障。二者種子。立粗重名。性無堪任違細輕故。二者二障種子所引身中無堪任性。此與五蘊不一不異。而離五蘊無別自性。此令身心惛昧沉重無所安和。違細輕故亦名粗重。今此文中所遠離者說后非前。

令所依止轉安適者。即釋前文轉依之言。前文所言轉依為業者。非為佛果轉依之義。與彼十種轉依別故。此中依者即所依止身及心也。所言轉者。轉去不安至適故名轉依。

平等正直無功用住等者。言平等者辯舍初位。由舍令心離沉掉等不平等性故。初證得心平等性。言正直者辯舍中位。又由舍故令平等心遠離加行自然相續。次後證得心平直性。無功用住者辯舍后位。復由舍故令正直心於諸雜染無所怯慮。最

【現代漢語翻譯】現代漢語譯本：如果在面對痛苦時沒有嗔恨，就不會對存在與不存在執著。因此，貪婪和嗔恨不會同時產生。有人說這二者都遍及善心，所以這樣解釋是通順的。就像慚愧之心在崇尚善良時必然會拒絕邪惡，拒絕邪惡時必然會崇尚善良一樣，不需要分別觀察善惡兩種境界而生起兩種不同的心。現在也是這樣，對存在與不存在不執著時，必然對痛苦沒有嗔恨；對痛苦沒有嗔恨時，必然對存在與不存在不執著。這是爲了觀待這種關係而說出兩個名稱，並非一定要分別觀察存在和痛苦兩種，然後分別生起沒有貪婪等的心。所以說沒有貪婪和嗔恨遍及善心，指的是初發心、長時間等情況。最初發起宏大誓願，稱為初發心。

經歷三大阿僧祇劫的修行，稱為長時修。持續不斷地修行，稱為無間修。對於修行恭敬，稱為殷重修。沒有不修行的，稱為無餘修。依據這五種修行來辨別五種精進。

遠離粗重，調暢身心等。粗重有兩種：一是二障（煩惱障和所知障），二是種子（習氣種子）。建立粗重這個名稱，是因為其性質沒有堪能性，違背了細微和輕盈的緣故。二是二障的種子所引發的身中沒有堪能性。這與五蘊（色、受、想、行、識）既不完全相同，也不完全相異，但離開五蘊就沒有單獨的自性。這使得身心昏昧沉重，無法安寧和諧，因為違背了細微和輕盈，所以也稱為粗重。現在這段文字中所要遠離的，說的是後者而非前者。

使所依止的（身心）轉為安適。這是解釋前面所說的『轉依』這個詞。前面所說的『轉依為業』，不是指佛果轉依的意義，因為它與那十種轉依不同。這裡所說的『依』，就是所依止的身和心。所說的『轉』，是轉去不安而達到安適，所以稱為轉依。

平等正直，無功用住等。說到平等，是爲了辨別捨棄初位（的狀態）。因為捨棄（沉掉等），使心遠離沉沒、掉舉等不平等性，所以最初證得心的平等性。說到正直，是爲了辨別捨棄中位（的狀態）。又因為捨棄（加行），使平等心遠離人為的努力，自然相續，然後證得心的正直性。無功用住，是爲了辨別捨棄后位（的狀態）。又因為捨棄（怯慮），使正直心對於各種雜染沒有怯懦和顧慮，最終……

【English Translation】 English version: If there is no aversion to suffering, then there will be no attachment to existence and non-existence. Therefore, greed and hatred cannot arise simultaneously. Some say that these two pervade the virtuous mind, so this explanation is coherent. Just as shame and remorse, when upholding goodness, will inevitably reject evil, and when rejecting evil, will inevitably uphold goodness, there is no need to separately observe the two realms of good and evil and generate two different minds. It is the same now; when there is no attachment to existence and non-existence, there will inevitably be no aversion to suffering; when there is no aversion to suffering, there will inevitably be no attachment to existence and non-existence. This is to state two names in consideration of this relationship, not that one must separately observe the two kinds of existence and suffering, and then separately generate minds without greed, etc. Therefore, it is said that the absence of greed and hatred pervades the virtuous mind, referring to the initial aspiration (初發心), long duration, etc. Initially making a grand vow is called initial aspiration (初發心).

Cultivating for three great kalpas (阿僧祇劫) is called long duration cultivation. Continuously cultivating without interruption is called uninterrupted cultivation. Respectfully cultivating is called earnest cultivation. Not omitting any cultivation is called complete cultivation. Based on these five cultivations, five kinds of diligence are distinguished.

Distancing oneself from coarseness and heaviness, harmonizing body and mind, etc. There are two kinds of coarseness and heaviness: first, the two obscurations (二障) (afflictive obscurations and cognitive obscurations), and second, the seeds (種子) (seeds of habit). The name 'coarseness and heaviness' is established because its nature lacks capability, violating subtlety and lightness. Second, the lack of capability in the body caused by the seeds of the two obscurations. This is neither completely the same nor completely different from the five aggregates (五蘊) (form, feeling, perception, volition, and consciousness), but apart from the five aggregates, it has no separate self-nature. This makes the body and mind dull, heavy, and unable to be peaceful and harmonious; because it violates subtlety and lightness, it is also called coarseness and heaviness. What is to be distanced from in this text refers to the latter, not the former.

Making what is relied upon (body and mind) turn to comfort. This is an explanation of the word 'transformation of the basis' (轉依) mentioned earlier. The 'transformation of the basis as activity' mentioned earlier does not refer to the meaning of the transformation of the basis of Buddhahood, because it is different from those ten kinds of transformation of the basis. The 'basis' (依) mentioned here is the body and mind that are relied upon. The 'transformation' (轉) refers to turning away from discomfort and reaching comfort, so it is called transformation of the basis (轉依).

Equality and uprightness, abiding without effort, etc. Speaking of equality is to distinguish abandoning the initial state. Because of abandoning (lethargy and agitation, etc.), the mind is distanced from inequality such as lethargy and agitation, so the equality of mind is initially attained. Speaking of uprightness is to distinguish abandoning the middle state. Also, because of abandoning (effort), the equal mind is distanced from artificial effort and naturally continues, and then the uprightness of mind is attained. Abiding without effort is to distinguish abandoning the final state. Also, because of abandoning (fear), the upright mind has no fear or concern for various defilements, and ultimately...

后證得無功用住性。具此三義簡三受中所有舍受故名行舍。

雖皆善收而無別體者。欣謂欲俱無嗔一分。于所樂境不增恚故。厭謂慧俱無貪一分。于所厭境不染著故。不慳矯等當知亦然。不慢即是慚一分攝。若崇重彼不慢彼故。不疑即是正慧所攝。以正見者無猶豫故。不忿恨等即無嗔攝。正對忿等嗔一分故。覆誑諂等既以貪癡一分為體。不誑諂等即無貪癡一分所攝故皆善收。而無別體相用無別而不別立。

十與五受皆得相應者。受相應門。修苦行時由有信故。憂當來世墮惡趣故。信有善果心喜樂故。于平等時亦有信故。于信既爾。余可例知。

皆學等三者。學等分別門。此三學義大小乘論雖皆具說。寬狹有異。且如小乘一切有宗。學人身中有為無漏總名有學。無學身中有為無漏皆名無學。一切有漏及諸無為總名非學非無學法。今大乘宗稍寬於彼。學人身中有為善法皆名有學。無學身中有為善法皆名無學。所餘善法皆名非學非無學法。今此所說十一善法當知亦然。隨在有學無學身中及余身中而得名故。

非見所斷等者。三斷分別門。以此信等通有無漏故。通修斷非所斷攝。若雖有漏不迷理故非見所斷。而迷事故是修道中漸次而斷。若無漏者是正所修非可應斷故非所斷。

謂由愛力取蘊生

【現代漢語翻譯】現代漢語譯本：然後證實獲得了無功用住性（Anupayoga-sthita-svabhava，一種狀態）。具備這三種含義，是爲了區分三種感受中所有的舍受（Upeksha，不苦不樂的感受），因此稱為行舍（Pravrtti-upeksha，行為上的舍）。

雖然這些都包含在善法中，但沒有獨立的體性。『欣』是指與欲（Chanda，意願）相應的，沒有嗔恚（Dvesha，嗔恨）的部分。因為對於所喜愛的境界，不會增加嗔恨。『厭』是指與慧（Prajna，智慧）相應的，沒有貪（Lobha，貪婪）的部分。因為對於所厭惡的境界，不會產生染著。不慳吝、不矯飾等等，應當知道也是如此。不慢（Amana，不傲慢）實際上是慚（Hri，羞恥）的一部分。因為尊重他人，所以不會傲慢。不疑（Asammoha，不懷疑）實際上是正慧（Samyag-prajna，正確的智慧）所包含的。因為具有正見的人不會猶豫。不忿恨等等，實際上是無嗔（Advesha，不嗔恨）所包含的。因為是對治忿恨等嗔恚的一部分。覆藏、欺誑、諂媚等等，既然是以貪和癡（Moha，愚癡）的一部分為體性，那麼不欺誑、不諂媚等等，就是無貪和無癡的一部分所包含的，所以都包含在善法中，但沒有獨立的體性，因為體相和作用沒有區別，所以不單獨設立。

十一種善法與五種感受都可以相應。這是從感受相應的角度來說的。在修行苦行的時候，因為有信（Shraddha，信心），憂慮未來世會墮入惡趣。因為相信有善果，內心會感到喜樂。在平等的狀態下，也有信。既然對信是這樣，其餘的可以類推得知。

都屬於學、無學、非學非無學這三種。這是從學等的分別角度來說的。這三種學的含義，大小乘的論典中都有說明，只是寬窄有所不同。比如小乘一切有部（Sarvastivada）認為，修行人身中，有為（Samskrta，有生滅變化）的無漏（Anasrava，沒有煩惱）法，總稱為有學（Saiksha，還在學習的階段）。無學（Asaiksha，已經完成學習的階段）身中，有為的無漏法，都稱為無學。一切有漏（Sasrava，有煩惱）法以及各種無為（Asamskrta，沒有生滅變化）法，總稱為非學非無學法。現在大乘宗稍微寬泛一些，修行人身中，有為的善法，都稱為有學。無學身中，有為的善法，都稱為無學。其餘的善法，都稱為非學非無學法。現在這裡所說的十一種善法，應當知道也是這樣。因為它們可以存在於有學、無學身中，以及其餘的身中，所以得到這樣的名稱。

不是見所斷等。這是從三種斷的角度來說的。因為這種信等，既有有漏的，也有無漏的，所以既屬於修所斷，也屬於非所斷。如果是雖然有漏，但不迷惑真理，所以不是見所斷（Darshana-heya，通過見道斷除的煩惱）。但因為迷惑事相，所以在修道中逐漸斷除。如果是無漏的，是真正需要修習的，不是應該斷除的，所以不是所斷。

這是由於愛的力量而執取五蘊（Skandha，構成生命的五種要素：色、受、想、行、識）而產生。

【English Translation】 English version: Then it is verified that one attains the nature of 'non-active abiding' (Anupayoga-sthita-svabhava). Possessing these three meanings distinguishes 'equanimity' (Upeksha, neither pleasant nor unpleasant feeling) among the three types of feelings, hence it is called 'equanimity of activity' (Pravrtti-upeksha).

Although all are included in wholesome dharmas, they do not have separate entities. 'Delight' (欣) refers to being associated with 'desire' (Chanda, volition) and lacking a portion of 'hatred' (Dvesha, aversion). Because one does not increase hatred towards pleasant objects. 'Aversion' (厭) refers to being associated with 'wisdom' (Prajna, understanding) and lacking a portion of 'greed' (Lobha, attachment). Because one does not develop attachment towards unpleasant objects. 'Non-stinginess', 'non-deceitfulness', etc., should also be understood similarly. 'Non-conceit' (Amana, humility) is actually included as a part of 'shame' (Hri, sense of propriety). Because one respects others, one is not conceited. 'Non-doubt' (Asammoha, non-confusion) is actually included in 'right wisdom' (Samyag-prajna, correct understanding). Because one with right view does not hesitate. 'Non-anger', 'non-resentment', etc., are actually included in 'non-hatred' (Advesha, non-aversion). Because they are the opposite of anger, resentment, etc., which are parts of hatred. Concealment, deceit, flattery, etc., since they have greed and ignorance (Moha, delusion) as their nature, then non-deceit, non-flattery, etc., are included as parts of non-greed and non-ignorance. Therefore, all are included in wholesome dharmas, but they do not have separate entities because their characteristics and functions are not distinct, so they are not established separately.

The eleven wholesome dharmas can all be associated with the five feelings. This is from the perspective of feeling association. When practicing asceticism, because of 'faith' (Shraddha, conviction), one worries about falling into evil realms in future lives. Because one believes in good results, one feels joy and happiness. In a state of equanimity, there is also faith. Since it is like this for faith, the rest can be inferred.

All belong to the three categories: 'learner', 'non-learner', and 'neither learner nor non-learner'. This is from the perspective of distinguishing the 'stages of learning' (學等). The meanings of these three stages are explained in both Mahayana and Hinayana treatises, but their scope differs. For example, the Sarvastivada school of Hinayana believes that in the body of a practitioner, conditioned (Samskrta, subject to change) and unconditioned (Anasrava, free from defilements) dharmas are collectively called 'learner' (Saiksha, still in the process of learning). In the body of a non-learner (Asaiksha, having completed learning), conditioned and unconditioned dharmas are all called 'non-learner'. All defiled (Sasrava, with defilements) dharmas and various unconditioned dharmas are collectively called 'neither learner nor non-learner'. Now, the Mahayana school is slightly broader. In the body of a practitioner, conditioned wholesome dharmas are all called 'learner'. In the body of a non-learner, conditioned wholesome dharmas are all called 'non-learner'. The remaining wholesome dharmas are all called 'neither learner nor non-learner'. The eleven wholesome dharmas mentioned here should also be understood in this way. Because they can exist in the bodies of learners, non-learners, and other bodies, they receive these names.

They are not 'abandoned by seeing', etc. This is from the perspective of the three types of abandonment. Because these faith, etc., are both defiled and undefiled, they belong to both 'abandoned by cultivation' and 'not abandoned'. If they are defiled but do not delude the truth, then they are not 'abandoned by seeing' (Darshana-heya, afflictions eliminated through the path of seeing). But because they delude phenomena, they are gradually abandoned in the path of cultivation. If they are undefiled, they are what truly needs to be cultivated and should not be abandoned, so they are not 'abandoned'.

This arises from grasping the five aggregates (Skandha, the five components of existence: form, feeling, perception, mental formations, and consciousness) due to the power of love.

故者。釋前生苦為業之義。一切煩惱皆名為取。蘊從取生故名取蘊。取蘊即是一切苦因。即此取蘊先從愛生。故說非愛不受生等。

謂由無明起疑邪定等者。此釋雜染為所依義。一切雜染有其三種。一煩惱雜染。二業雜染。三生雜染。此中所言疑及邪定。貪等煩惱諸隨煩惱。是煩惱雜染。此中邪定即是五見。貪等即是嗔之與慢。所言業者即業雜染。業謂三業。福業非福業及不動業。福業者。欲界人天總業及五趣別業。如地獄中暫遇涼風觸身等。又如地獄諸苦輕微名為善業。如不斷善等。非福業者。三惡趣總業及是別業。不動業者。諸感色無色異熟能招後生。雜染即是煩惱及業所感異熟果也。

此慢差別有七九種者。言七慢者。五蘊論云。一慢。二過慢。三慢過慢。四卑慢。五邪慢。六我慢。七增上慢。言九慢者。如發智論第二十卷俱舍十九大毗婆沙百九十九。皆說慢類有其九種。謂即我勝。我等。我劣。有勝我。有等我。有劣我。無勝我。無等我。無劣我。

謂依三品我德處生者。依於三品起四慢類。依下中品而起一種。謂即是慢。於劣計己勝。于等計己等。心高舉故。于中上品而起一種。謂即過慢。于等計己勝。于勝計己等。心高舉故。依上品起二。謂慢過慢及是卑慢。謂於己勝計己為勝。于多

【現代漢語翻譯】現代漢語譯本『故』指的是。解釋前世的苦難是行為的結果。一切煩惱都被稱為『取』（Upadana，執取）。五蘊（Skandha，構成人身的五種要素）從『取』產生，因此稱為『取蘊』。『取蘊』是一切痛苦的根源。這『取蘊』首先從愛（Trsna，渴愛）產生。所以說，如果不是因為愛，就不會有受生等現象。

『謂由無明起疑邪定等者』指的是。這解釋了雜染（Samklesa，煩惱）是所依之義。一切雜染有三種。一是煩惱雜染，二是業雜染，三是生雜染。這裡所說的疑和邪定，以及貪等煩惱和各種隨煩惱，是煩惱雜染。這裡說的邪定就是五見（五種錯誤的見解）。貪等就是嗔和慢。所說的業就是業雜染。業指的是三種業，即身語意三業：福業、非福業和不動業。福業指的是欲界人天的總業以及五趣（五道輪迴）的別業。例如地獄中暫時遇到涼風吹拂身體等，又如地獄中的各種痛苦稍微減輕，這被稱為善業，例如不斷行善等。非福業指的是三惡趣（地獄、餓鬼、畜生）的總業以及各自的別業。不動業指的是那些能招感色界和無色界異熟果，並能導致後世出生的業。雜染就是煩惱和業所感得的異熟果。

『此慢差別有七九種者』指的是。所說的七慢，如《五蘊論》所說：一、慢（Mana，驕慢），二、過慢（Atimana，過分驕慢），三、慢過慢（Manatimana，慢中之慢），四、卑慢（Omamana，卑劣慢），五、邪慢（Mithyamana，邪曲慢），六、我慢（Asmimana，我執慢），七、增上慢（Adhimana，增上慢）。所說的九慢，如《發智論》第二十卷、《俱舍論》第十九卷、《大毗婆沙論》第一百九十九卷，都說慢的種類有九種，即：認為我勝過別人，我與別人相等，我不如別人；有勝過我的，有與我相等的，有不如我的；沒有勝過我的，沒有與我相等的，沒有不如我的。

『謂依三品我德處生者』指的是。依據三種品類產生四種慢。依據下品和中品產生一種，那就是慢，認為自己勝過不如自己的人，認為自己與和自己相等的人相等，內心高傲自大。依據中品和上品產生一種，那就是過慢，認為自己勝過和自己相等的人，認為自己與勝過自己的人相等，內心高傲自大。依據上品產生兩種，那就是慢過慢和卑慢，認為自己勝過勝過自己的人，對於很多

【English Translation】 English version 『Therefore』 refers to. Explaining the meaning of past life's suffering as the result of karma. All afflictions are called 『Upadana』 (grasping). The Skandhas (the five aggregates constituting a person) arise from 『Upadana』, hence they are called 『Upadana-skandha』. 『Upadana-skandha』 is the root of all suffering. This 『Upadana-skandha』 first arises from Trsna (craving). Therefore, it is said that if not for craving, there would be no rebirth, etc.

『Referred to as ignorance giving rise to doubt, wrong views, etc.』 This explains the meaning of defilement (Samklesa) as the basis. All defilements are of three types: first, affliction defilement; second, karma defilement; and third, birth defilement. The doubt and wrong views mentioned here, as well as afflictions such as greed and various secondary afflictions, are affliction defilements. The wrong views mentioned here are the five views (five kinds of wrong views). Greed, etc., are anger and pride. What is referred to as karma is karma defilement. Karma refers to the three karmas, namely the three actions of body, speech, and mind: meritorious karma, non-meritorious karma, and unwavering karma. Meritorious karma refers to the general karma of beings in the desire realm heavens and humans, as well as the specific karma of the five destinies (five realms of reincarnation). For example, temporarily encountering a cool breeze touching the body in hell, and the slight alleviation of various sufferings in hell, are called meritorious karma, such as continuously doing good deeds, etc. Non-meritorious karma refers to the general karma of the three evil destinies (hell, hungry ghosts, animals) and their respective specific karmas. Unwavering karma refers to those karmas that can bring about the Vipaka (result) of the form and formless realms and lead to rebirth in future lives. Defilement is the Vipaka fruit felt by afflictions and karma.

『The differences in pride are of seven or nine types』 refers to. The seven prides, as stated in the Treatise on the Five Aggregates: 1. Mana (pride), 2. Atimana (excessive pride), 3. Manatimana (pride within pride), 4. Omamana (inferiority pride), 5. Mithyamana (false pride), 6. Asmimana (ego pride), 7. Adhimana (superiority pride). The nine prides, as stated in the twentieth chapter of the Jnanaprasthana, the nineteenth chapter of the Abhidharmakosa, and the one hundred and ninety-ninth chapter of the Mahavibhasa, all say that there are nine types of pride, namely: thinking I am superior, I am equal, I am inferior; there are those superior to me, equal to me, inferior to me; there are none superior to me, none equal to me, none inferior to me.

『Referred to as arising based on the three categories of self, virtue, and place』 refers to. Based on the three categories, four types of pride arise. Based on the inferior and middle categories, one type arises, which is pride, thinking oneself superior to those inferior to oneself, thinking oneself equal to those equal to oneself, with a high and arrogant mind. Based on the middle and superior categories, one type arises, which is excessive pride, thinking oneself superior to those equal to oneself, thinking oneself equal to those superior to oneself, with a high and arrogant mind. Based on the superior category, two types arise, which are pride within pride and inferiority pride, thinking oneself superior to those superior to oneself, regarding many

勝己計己少劣。心高舉故。於我起一。謂即我慢。以于諸行妄執為我。心高舉故。于德起二。謂即邪慢及增上慢。以實無德計己有德。用邪思惟令心高舉。若於殊勝所證法中未得謂得。令心高舉。此顯七慢所生依處。若說九慢生依處者。若依俱舍及發智論。從前七慢三中離出。謂從前慢過慢卑慢。言我勝者即是過慢。言我等者謂即是慢。言我劣者即是卑慢。有勝我者即是卑慢。有等我者謂即是慢。有劣我者即是過慢。無勝我者謂即是慢。無等我者即是過慢。無劣我者即是卑慢。

一切見趣所依為業者。一切見者。六十二見者約過去為二十句。執過去云。一如去。二不如去。三亦如去亦不如去。四非如去非不如去。未來二十句。一未來有邊。二無邊。三亦有邊亦無邊。四非有邊非無邊。現在二十句者。一現在常。二無常。三亦常亦無常。四非常非無常。斷常二見以為根本。三世各二十。兼本成六十二見。趣謂意趣。六十二見皆有意趣。總名見趣。皆用身見為所依處。故名見趣所依為業。

此見差別有六十五等者。此等皆依五蘊之上執我我所成此二十句。六十五等二十句者。且依色蘊而有四句。一色是我。二我有諸色。三色屬於我。四我在色中。初句是我。余是我所。色蘊既爾。余蘊例然。五蘊各四成二十句

【現代漢語翻譯】現代漢語譯本勝過他人，認為自己少有不足，這是因為內心高傲自大。對於『我』產生執著，就產生了『我慢』（Māna，驕傲）。因為對於各種行為錯誤地執著為『我』，內心便會高傲自大。對於功德產生執著，就會產生兩種慢：『邪慢』（Mithyā-māna，邪見之慢）和『增上慢』（Adhimāna，未證謂證之慢）。實際上沒有功德卻認為自己有功德，用邪惡的思維使內心高傲自大。或者對於殊勝的證悟之法，沒有得到卻說已經得到，使內心高傲自大。這顯示了七慢所產生的依據之處。如果說九慢產生的依據之處，如果依據《俱舍論》（Abhidharmakośa）和《發智論》（Jñānaprasthāna），是從前面七慢的三種中分離出來的，也就是從前面的『慢』（Māna，驕傲）、『過慢』（Atimāna，過分驕傲）、『卑慢』（Avamāna，卑劣之慢）中分離出來。說『我勝過他人』，這就是『過慢』。說『我和他人相等』，這就是『慢』。說『我不如他人』，這就是『卑慢』。有勝過我的，這就是『卑慢』。有和我相等的，這就是『慢』。有不如我的，這就是『過慢』。沒有勝過我的，這就是『慢』。沒有和我相等的，這就是『過慢』。沒有不如我的，這就是『卑慢』。一切見趣所依賴的，就是以『見』為業。一切『見』，也就是六十二見，是關於過去的二十種說法。執著於過去，說：一、如過去一樣；二、不如過去一樣；三、既如過去一樣，又不如過去一樣；四、既非如過去一樣，也非不如過去一樣。關於未來的二十種說法：一、未來有邊；二、未來無邊；三、未來既有邊又無邊；四、未來既非有邊也非無邊。關於現在的二十種說法：一、現在是常；二、現在是無常；三、現在既是常也是無常；四、現在既非常也非無常。以斷見和常見作為根本，過去、現在、未來各有二十種，加上根本，就成了六十二見。『趣』指的是意趣。六十二見都有意趣，總稱為『見趣』。都以身見作為所依賴之處，所以稱為『見趣所依為業』。這些『見』的差別有六十五種等。這些都是依靠五蘊之上，執著于『我』和『我所』而形成的。這二十種說法，就以色蘊為例，有四種說法：一、色是我；二、我有諸色；三、色屬於我；四、我在色中。第一句是『我』，其餘是『我所』。色蘊既然如此，其餘的蘊也可以以此類推。五蘊各有四種說法，就成了二十句。

【English Translation】 English version Surpassing others while considering oneself to have few shortcomings arises from a mind that is haughty and arrogant. Attachment to 'I' gives rise to 'Māna' (pride). Because of falsely clinging to various actions as 'I,' the mind becomes haughty. Attachment to virtues gives rise to two kinds of pride: 'Mithyā-māna' (false pride) and 'Adhimāna' (exaggerated pride). Actually lacking virtues but considering oneself to possess them, using wrong thinking to make the mind haughty. Or, regarding superior attained Dharmas, claiming to have attained them when one has not, making the mind haughty. This reveals the basis from which the seven types of pride arise. If one speaks of the basis from which the nine types of pride arise, according to the 'Abhidharmakośa' (Treasury of Higher Knowledge) and the 'Jñānaprasthāna' (Foundation of Knowledge), they are separated from three of the previous seven prides, namely from the previous 'Māna' (pride), 'Atimāna' (excessive pride), and 'Avamāna' (contemptuous pride). Saying 'I am superior to others' is 'Atimāna'. Saying 'I am equal to others' is 'Māna'. Saying 'I am inferior to others' is 'Avamāna'. Having someone superior to oneself is 'Avamāna'. Having someone equal to oneself is 'Māna'. Having someone inferior to oneself is 'Atimāna'. Having no one superior to oneself is 'Māna'. Having no one equal to oneself is 'Atimāna'. Having no one inferior to oneself is 'Avamāna'. That which all views rely on is taking 'views' as one's occupation. All 'views,' namely the sixty-two views, are twenty statements about the past. Clinging to the past, saying: 1. It is like the past; 2. It is not like the past; 3. It is both like the past and not like the past; 4. It is neither like the past nor not like the past. Twenty statements about the future: 1. The future has an end; 2. The future is endless; 3. The future both has an end and is endless; 4. The future is neither finite nor infinite. Twenty statements about the present: 1. The present is permanent; 2. The present is impermanent; 3. The present is both permanent and impermanent; 4. The present is neither permanent nor impermanent. Taking the views of annihilation and permanence as the root, the past, present, and future each have twenty statements, which, together with the root, become the sixty-two views. 'Intention' refers to mental inclination. All sixty-two views have mental inclinations, collectively called 'view-inclinations'. All rely on the view of self as the basis, hence the name 'taking view-inclinations as one's occupation'. These differences in 'views' are of sixty-five kinds, etc. These are all formed by clinging to 'self' and 'what belongs to self' based on the five skandhas (aggregates). These twenty statements, taking the form aggregate as an example, have four statements: 1. Form is me; 2. I have forms; 3. Form belongs to me; 4. I am in form. The first statement is 'I,' and the rest are 'what belongs to me.' Since the form aggregate is like this, the remaining aggregates can be inferred similarly. Each of the five aggregates has four statements, thus forming twenty statements.

。六十五者。以色為頭執色是我。以餘四蘊而為我所。有十三句。謂色是我受是我瓔珞是前有義。受我僮僕即前屬義。受是我窟宅即前在義。想行識蘊皆亦如是。四蘊之上各有三句。三四十二。是為我所兼色是我即十三句。次受是我歷餘四蘊而為我所亦十三句。五蘊共成六十五句。此等是前六十異論。第四計我實有宗也。

有執前際四遍常論者。長阿含經梵動品中。及瑜伽論八十七卷。雖皆具說有少不同。今依瑜伽顯此義云。謂依靜慮得宿住念有上中下。見有遠近計前際常而有四論。一憶過去二十劫成壞。二憶過去四十劫成壞。三憶過去八十劫成壞。其中眾生不增不減。以此故知我及世間皆悉是常。四以天眼見諸眾生。從前世間至後世間無斷絕故。計我世間皆悉是常。即前諸法皆常宗也。

四一分常論者。一者有從梵天沒來生此間。由修定故得宿住通。觀前來處。梵王猶在不見初后謂常住。我來生此是其無常。故知世界一分常住。二聞梵王有如是見。四大種是常。心是無常。或同彼忍或展轉聞。我將梵王以為定量信其所言。故知世間一分是常。三者有從戲笑天沒來生此間。得宿命通。報彼諸天不戲笑故在彼常住。我由戲笑來生此間。故知世間一分常住。四者有從憤恚天沒來生此間。得宿住通。執彼諸天不

【現代漢語翻譯】現代漢語譯本：第六十五種情況是，以色蘊（Rūpa-skandha，物質）為首，執著色蘊為『我』，而以其餘四蘊（受、想、行、識）為『我所』（屬於我的）。這裡有十三種說法。即認為色蘊是『我』，受蘊（Vedanā-skandha，感受）是『我的』，瓔珞（裝飾品）是先於我的。受蘊是『我的』，僮僕（僕人）即是屬於我的。受蘊是『我的』，窟宅（住所）即是在於我的。想蘊（Saṃjñā-skandha，認知）、行蘊（Saṃskāra-skandha，意志）、識蘊（Vijñāna-skandha，意識）也都是如此。在四蘊之上，各有三種說法，三四一十二，是為『我所』，加上色蘊是『我』，即十三種說法。其次，受蘊是『我』，歷經其餘四蘊而為『我所』，也是十三種說法。五蘊共同構成六十五種說法。這些是之前的六十種異論，是第四種計度『我』真實存在的宗派。有執著前際（過去）四種遍常論者，在《長阿含經·梵動品》中，以及《瑜伽師地論》第八十七卷中，雖然都詳細說明了，但略有不同。現在依據《瑜伽師地論》來闡明這個意義，即依靠靜慮（禪定）獲得宿住念（宿命通），有上、中、下三種，見到有遠近，計度前際是常，而有四種論點。一是回憶過去二十劫的成壞。二是回憶過去四十劫的成壞。三是回憶過去八十劫的成壞。其中眾生不增不減。因此可知『我』及世間都是常。四是以天眼見到諸眾生，從前世間到後世間沒有斷絕，計度『我』和世間都是常。即之前的諸法都是常的宗派。四種一分常論者。一是有人從梵天（Brahmā，色界天主）死亡後來到人間，由於修習禪定而得到宿住通（宿命通），觀察前來的地方，梵王仍然存在，不見其初始和終結，認為其常住。『我』來生到這裡是無常的。所以知道世界一部分是常住的。二是聽聞梵王有這樣的見解，四大種（四大元素）是常，心是無常。或者贊同他的觀點，或者輾轉聽聞，將梵王作為衡量標準，相信他的話。所以知道世間一部分是常。三是有人從戲笑天（玩樂天）死亡後來到人間，得到宿命通。說那些天不戲笑，所以在那裡常住。『我』由於戲笑而來生到這裡。所以知道世間一部分是常住的。四是有人從憤恚天（憤怒天）死亡後來到人間，得到宿住通，執著那些天不...

【English Translation】 English version: The sixty-fifth case is that, taking the Rūpa-skandha (form aggregate, matter) as the head, they cling to the Rūpa-skandha as 'I,' and regard the remaining four Skandhas (Vedanā, Saṃjñā, Saṃskāra, Vijñāna) as 'mine' (belonging to me). There are thirteen statements here. That is, they consider the Rūpa-skandha as 'I,' the Vedanā-skandha (feeling aggregate, sensation) as 'mine,' and ornaments as prior to me. The Vedanā-skandha is 'mine,' servants are what belong to me. The Vedanā-skandha is 'mine,' dwellings are what are in me. The Saṃjñā-skandha (perception aggregate, cognition), Saṃskāra-skandha (volition aggregate, mental formations), and Vijñāna-skandha (consciousness aggregate, consciousness) are all the same. Above the four Skandhas, there are three statements each, three times four is twelve, which are 'mine,' plus the Rūpa-skandha is 'I,' which makes thirteen statements. Secondly, the Vedanā-skandha is 'I,' and going through the remaining four Skandhas as 'mine,' there are also thirteen statements. The five Skandhas together form sixty-five statements. These are the previous sixty different views, and it is the fourth school that calculates that 'I' truly exists. There are those who cling to the four kinds of eternalist doctrines regarding the past (former existence). In the 'Brahmajāla Sutta' of the Dīrgha Āgama, and in the eighty-seventh volume of the Yogācārabhūmi-śāstra, although they are all explained in detail, there are slight differences. Now, according to the Yogācārabhūmi-śāstra, to clarify this meaning, it is said that relying on dhyāna (meditative absorption) to obtain the remembrance of past lives (knowledge of past lives), there are three kinds: superior, middle, and inferior. Seeing near and far, they calculate that the past is eternal, and there are four viewpoints. First, they recall the formation and destruction of the past twenty kalpas. Second, they recall the formation and destruction of the past forty kalpas. Third, they recall the formation and destruction of the past eighty kalpas. Among them, sentient beings neither increase nor decrease. Therefore, it can be known that 'I' and the world are all eternal. Fourth, with the divine eye, they see that all sentient beings, from the former world to the latter world, are not interrupted, and they calculate that 'I' and the world are all eternal. That is, the previous dharmas are all eternalist schools. There are four kinds of partial eternalist doctrines. First, there are those who come to this world after dying from the Brahmā heaven (Brahmā, the lord of the Form Realm), and because of practicing meditation, they obtain the knowledge of past lives. Observing the place they came from, the Brahmā king still exists, and they do not see its beginning or end, so they consider it to be permanent. 'I' was born here and am impermanent. Therefore, they know that a part of the world is permanent. Second, they hear that the Brahmā king has such a view, that the four great elements (the four great elements) are permanent, and the mind is impermanent. Or they agree with his view, or they hear it through transmission, and they take the Brahmā king as a standard and believe his words. Therefore, they know that a part of the world is permanent. Third, there are those who come to this world after dying from the Playing Gods heaven (heaven of playfulness), and they obtain the knowledge of past lives. They say that those gods do not play, so they dwell there permanently. 'I' came to be born here because of playing. Therefore, they know that a part of the world is permanent. Fourth, there are those who come to this world after dying from the Wrathful Gods heaven (heaven of anger), and they obtain the knowledge of past lives, clinging to the idea that those gods do not...

極憤恚在彼常住。我由憤恚來生此間。故知世間一分是常。此亦諸法無因宗也。

及計后際有想十六等者。此依阿含梵動品說。且初有想十六論者。以相對色有其四句。對邊無邊有其四句。對苦對樂有其四句。對想多少有其四句。四四共成十六句義。第一對色有四句者。一我此終後有色有想。二無色有想。三亦有色亦無色有想。四非有色非無色有想。第二對邊有四句者。一我此終後有邊有想。二無邊有想。三亦有邊亦無邊有想。四非有邊非無邊有想。第三對苦有四句者。一我此終後有苦有想。二有樂有想。三亦有苦亦有樂有想。四非有苦非有樂有想。第四對想有四句者。一我此終後有其一想。二有苦幹想。三見境狹故有少想。四緣境寬故有無量想。是為十六有想論也　無想八者。對色有四。對邊無邊亦有四句。對色四者。一我此終後有色無想。二者無色無想。三亦有色亦無色無想。四非有色非無色無想。第二對邊有四句者。一我此終後有邊無想。二無邊無想。三亦有邊亦無邊無想。四非有邊非無邊無想。既無想故不可說為苦樂一多。故唯八句　所言俱非有八論者。對色有四。對邊無邊亦有四句。對色有四者。一我此終後有色非有想非無想。二我無色非有想非無想。三者亦有色亦無色非有想非無想。四者非有色非

【現代漢語翻譯】現代漢語譯本極度的憤怒和憎恨常常存在於那裡。我因為憤怒和憎恨而來到這裡。因此，我知道世界的一部分是永恒的。這也是諸法無因論。

關於計度後世有想的十六種情況：這是根據《阿含經·梵動品》所說。首先，關於有想的十六種理論，是相對於色（rupa，物質）有四種說法，相對於有邊無邊有四種說法，相對於苦（duhkha，痛苦）樂（sukha，快樂）有四種說法，相對於想的多少有四種說法。四四相加，共構成十六種說法。第一，相對於色有四種說法：一、我死後有色有想。二、無色有想。三、亦有色亦無色有想。四、非有色非無色有想。第二，相對於邊有四種說法：一、我死後有邊有想。二、無邊有想。三、亦有邊亦無邊有想。四、非有邊非無邊有想。第三，相對於苦有四種說法：一、我死後有苦有想。二、有樂有想。三、亦有苦亦有樂有想。四、非有苦非有樂有想。第四，相對於想有四種說法：一、我死後有一個想。二、有苦澀之想。三、因為所見境界狹窄，所以有少想。四、因為所緣境界寬廣，所以有無量想。這就是十六種有想論。無想八種情況：相對於色有四種，相對於邊無邊也有四種說法。相對於色四種：一、我死後有色無想。二、無色無想。三、亦有色亦無色無想。四、非有色非無色無想。第二，相對於邊有四種說法：一、我死後有邊無想。二、無邊無想。三、亦有邊亦無邊無想。四、非有邊非無邊無想。既然沒有想，就不可說為苦樂一多。所以只有八句。所謂俱非有八論：相對於色有四種，相對於邊無邊也有四種說法。相對於色有四種：一、我死後有色非有想非無想。二、我無色非有想非無想。三、亦有色亦無色非有想非無想。四、非有色非有色

【English Translation】 English version Extreme anger and hatred constantly reside there. I came here because of anger and hatred. Therefore, I know that a portion of the world is eternal. This is also the doctrine of causelessness of all dharmas (phenomena).

Regarding the sixteen kinds of perceptions about the afterlife: This is based on what is said in the 'Brahmajala Sutta' (Brahmajāla Sutta) of the Agama (Āgama). First, concerning the sixteen theories of perception, there are four statements relative to rupa (form/matter), four statements relative to having boundaries or being boundless, four statements relative to suffering (duhkha) and happiness (sukha), and four statements relative to the amount of perception. Adding these four fours together, they constitute sixteen statements. First, relative to form, there are four statements: 1. After death, I will have form and perception. 2. Without form, I will have perception. 3. With and without form, I will have perception. 4. Neither with nor without form, I will have perception. Second, relative to boundaries, there are four statements: 1. After death, I will have boundaries and perception. 2. Without boundaries, I will have perception. 3. With and without boundaries, I will have perception. 4. Neither with nor without boundaries, I will have perception. Third, relative to suffering, there are four statements: 1. After death, I will have suffering and perception. 2. I will have happiness and perception. 3. With both suffering and happiness, I will have perception. 4. Neither with suffering nor with happiness, I will have perception. Fourth, relative to perception, there are four statements: 1. After death, I will have one perception. 2. I will have a bitter perception. 3. Because the perceived realm is narrow, I will have little perception. 4. Because the perceived realm is vast, I will have immeasurable perception. These are the sixteen theories of perception. The eight kinds of non-perception: Relative to form, there are four; relative to having boundaries or being boundless, there are also four statements. Relative to form, four statements: 1. After death, I will have form and no perception. 2. Without form, I will have no perception. 3. With and without form, I will have no perception. 4. Neither with nor without form, I will have no perception. Second, relative to boundaries, there are four statements: 1. After death, I will have boundaries and no perception. 2. Without boundaries, I will have no perception. 3. With and without boundaries, I will have no perception. 4. Neither with nor without boundaries, I will have no perception. Since there is no perception, it cannot be said to be suffering, happiness, one, or many. Therefore, there are only eight statements. The so-called eight theories of neither perception nor non-perception: Relative to form, there are four; relative to having boundaries or being boundless, there are also four statements. Relative to form, four statements: 1. After death, I will have form, neither perception nor non-perception. 2. Without form, I will have neither perception nor non-perception. 3. With and without form, I will have neither perception nor non-perception. 4. Neither with nor without form

無色非有想非無想。第二對邊無邊有四句者。一我此終後有邊非有想非無想。二我無邊非有想非無想。三我亦有邊亦無邊非有想非無想。四我非有邊非無邊非有想非無想。既非有想非無想故。故不可說有苦有樂一想多想。故唯八句。此等皆是計我實有宗也。

七斷滅等者。我未死時有粗色身。四大所造住持未壞。爾時有病有癰有箭。若我死後斷滅無餘。爾時我善斷滅。如是欲塵諸天。色塵諸天。無色空處無色識處。無所有處。非想非非想處。悉皆斷滅。是故名為七斷滅論。即前死後斷滅宗也。

謂謗因果作用實事者。言謗因者。謂無施與無愛養無祠祀無惡行無妙行。言謗果者。謂無惡行無妙行所感異熟果等。謗作用者。無此世間無彼世間無父無母。壞實事者。謂無世間真阿羅漢。即是因果皆空宗也。

有執前際二無因論者。謂依世定不正思惟見不相續以為因故諸內外事無量差別。故作是思。我及世間無因而生。即前諸法無因宗也。

四有邊等不死矯亂者。四有邊者即前第九邊無邊宗。不死矯亂即四不死矯亂宗也。

或計自在世主釋梵等者。自在即是大自在天。世主即是四大天王。釋謂常釋。梵謂梵王。余物類者。微塵時方本際自然虛空等類。為常為恒無有變易。總是諸法皆常宗也。

【現代漢語翻譯】現代漢語譯本『無色非有想非無想』。關於『第二對邊無邊』有四種說法：一、我在此終結之後是有邊的，既非有想也非無想。二、我是無邊的，既非有想也非無想。三、我既是有邊的也是無邊的，既非有想也非無想。四、我既非有邊的也非無邊的，既非有想也非無想。既然既非『有想』也非『無想』，所以不可說有苦有樂，一種想法或多種想法。所以只有八句。這些都是計度『我』真實存在的宗派。『七斷滅等』是指：我未死時有粗糙的色身，由四大（地、水、火、風）所造，維持未壞。這時有病、有癰、有箭（比喻痛苦）。如果我死後斷滅無餘，那時我的善就斷滅了。如同欲界諸天、色界諸天、無色界空無邊處天、無色界識無邊處天、無色界無所有處天、無色界非想非非想處天，都全部斷滅。所以稱為『七斷滅論』，也就是前面所說的死後斷滅宗。所謂誹謗因果作用實事的人，誹謗因是指：沒有施與，沒有愛養，沒有祠祀，沒有惡行，沒有妙行。誹謗果是指：沒有惡行或妙行所感得的異熟果等。誹謗作用是指：沒有此世間，沒有彼世間，沒有父親，沒有母親。破壞實事是指：沒有世間的真阿羅漢（Arhat）。這就是因果皆空宗。有人執著於前際二無因論：依靠世間禪定，不正思惟，見到不相續的現象作為原因，所以認為諸內外事物有無量差別。因此產生這樣的想法：我和世間是無因而生的。這就是前面所說的諸法無因宗。『四有邊等不死矯亂』：『四有邊』就是前面第九種『邊無邊宗』。『不死矯亂』就是『四不死矯亂宗』。或者計度自在天（Mahesvara）、世主（Lokapati，四大天王）、釋天（Sakra，常釋）、梵天（Brahma，梵王）等是常。其他事物種類，如微塵、時間、方位、本際、自然、虛空等，是常恒不變易的。總而言之，是諸法皆常宗。

【English Translation】 English version 『Neither perception nor non-perception in the realm of non-form.』 Regarding the 『second pair of finite and infinite,』 there are four statements: 1. After my death, I am finite, neither with perception nor without perception. 2. I am infinite, neither with perception nor without perception. 3. I am both finite and infinite, neither with perception nor without perception. 4. I am neither finite nor infinite, neither with perception nor without perception. Since it is neither 『with perception』 nor 『without perception,』 it cannot be said that there is suffering or happiness, one thought or many thoughts. Therefore, there are only eight statements. These all belong to the school that considers the 『self』 to be truly existent. 『The seven annihilation theories』 refer to: When I am not dead, I have a coarse physical body, made of the four great elements (earth, water, fire, and wind), maintained and not yet destroyed. At this time, there is sickness, boils, and arrows (metaphor for suffering). If I am completely annihilated after death, then my goodness is annihilated. Just like the gods of the desire realm, the gods of the form realm, the gods of the formless realm of the sphere of infinite space, the gods of the formless realm of the sphere of infinite consciousness, the gods of the formless realm of the sphere of nothingness, and the gods of the formless realm of the sphere of neither perception nor non-perception, all are completely annihilated. Therefore, it is called the 『seven annihilation theories,』 which is the aforementioned school of annihilation after death. Those who slander cause and effect, action, and reality, slander of cause means: there is no giving, no nurturing, no sacrifice, no evil conduct, no virtuous conduct. Slander of effect means: there are no ripened fruits resulting from evil or virtuous conduct. Slander of action means: there is no this world, no other world, no father, no mother. Destruction of reality means: there are no true Arhats (Arhat) in the world. This is the school of emptiness of all causes and effects. Some are attached to the two causeless theories of the past: relying on worldly meditation, incorrect thinking, seeing discontinuous phenomena as the cause, therefore believing that all internal and external things have countless differences. Thus, the thought arises: I and the world are born without cause. This is the aforementioned school of causelessness of all dharmas. 『The four finite, etc., evasive wriggling』: 『The four finite』 are the aforementioned ninth type, the 『finite and infinite school.』『Evasive wriggling』 is the 『four evasive wriggling school.』 Or they consider Mahesvara (Mahesvara), Lokapati (Lokapati, the Four Heavenly Kings), Sakra (Sakra, constant Sakra), Brahma (Brahma, Brahma King), etc., to be permanent. Other kinds of things, such as atoms, time, directions, original limits, nature, space, etc., are constant and unchanging. In short, it is the school of all dharmas being permanent.

或計自在等是一切物因者。執自在天能生諸法。等即等取大梵王等。亦是世間一切物因。即是自在所作宗也。

或有妄執諸邪解脫者。執非想天及非想地為解脫處。

或有妄執非道為道者。除見已外妄執諸法為正道者。皆是妄計清凈宗也。

謂于諸見及所依蘊等者。執所起見是為最勝能得清凈。見既如是。依身起見。此見所依五蘊之身。亦是最勝能得清凈。既執自身為勝能凈。則於他見執為下劣非勝能凈。從此即起種種斗諍。故此見取即是斗諍法。

謂于隨順諸見戒禁等者。前既執見為勝能凈。隨順諸見而受戒禁。即執此戒及戒所依五蘊之身亦為勝凈。名戒禁取取者執也。

生在下地未離下染等者。下上地惑粗細懸殊。下惑未斷上惑不起。要伏下惑上惑現前。此總說已別分別者。如初靜慮名為下地。修第二定未得根本退生自地。是故名為生在下地。未能捨離初靜慮惑。第二靜慮煩惱不生。若得二地根本定者。伏初靜慮下地煩惱。第二靜慮上惑現起。於二靜慮下上既然。三四靜慮四無色定。伏下起上當知亦爾。

生第四定中有中者由謗解脫等者。此顯生上起下分別發業煩惱。婆沙論說。昔者有一少聞苾芻。不學經論直修定得初靜慮謂得初果。乃至證得第四靜慮謂言我得阿羅

【現代漢語翻譯】現代漢語譯本：或者有人認為自在天（Mahesvara，印度教主神之一，被認為是宇宙的創造者和統治者）等是一切事物的起因。他們認為自在天能夠產生一切諸法（dharma，佛教術語，指事物、法則、道理）。『等』字包括了大梵天（Brahma，印度教的創造神）等，也被認為是世間一切事物的起因。這實際上就是自在天所創造的宗義。或者有人錯誤地執著于各種邪見，以求得解脫。他們認為非想非非想處天（neither perception nor non-perception，佛教中三界天的最高層）以及非想地（the sphere of neither perception nor non-perception）是解脫之處。或者有人錯誤地執著于非正道為正道。除了正確的見解之外，錯誤地執著于其他諸法為正道的人，都是錯誤地計度清凈的宗義。所謂『對於各種見解以及見解所依賴的蘊等』，是指執著于自己所產生的見解是最好的，能夠得到清凈。見解既然如此，那麼依附於身體而產生的見解，以及這種見解所依賴的五蘊之身，也是最好的，能夠得到清凈。既然執著于自身是殊勝的，能夠帶來清凈，那麼就會認為其他的見解是低劣的，不能帶來清凈。從此就會產生各種爭鬥。所以這種見取（wrong grasp of views）就是爭鬥之法。所謂『對於隨順各種見解的戒律和禁制等』，是指前面已經執著于某種見解是殊勝的，能夠帶來清凈，於是就隨順這種見解而受持戒律和禁制。他們認為這種戒律以及戒律所依賴的五蘊之身也是殊勝清凈的，這叫做戒禁取（wrong grasp of morality and vows），『取』就是執著的意思。所謂『生在下地，未離開下地染污等』，是指下地和上地的迷惑粗細程度差別很大。下地的迷惑沒有斷除，上地的迷惑就不會生起。必須先降伏下地的迷惑，上地的迷惑才會顯現。以上是總體的說明，下面分別解釋。例如，初禪（first dhyana，色界的第一禪定）稱為下地。如果修習第二禪定（second dhyana）而沒有得到根本定（fundamental concentration），退回到初禪，這就叫做『生在下地』。因為他沒有能夠舍離初禪的迷惑，所以第二禪定的煩惱不會生起。如果得到了第二禪定的根本定，降伏了初禪的下地煩惱，第二禪定的上地迷惑就會顯現。對於第二禪定來說，下地和上地的情況是這樣，那麼第三禪定（third dhyana）、第四禪定（fourth dhyana）以及四無色定（four formless absorptions）的情況，也應當知道是降伏下地，生起上地。所謂『生在第四禪定中有中者，由於誹謗解脫等』，這是顯示了生於上地而生起下地分別的發業煩惱。毗婆沙論（Vibhasa，佛教論書）中說，過去有一位少聞的比丘（bhiksu，佛教出家男眾），不學習經論，只是修習禪定，得到了初禪，就認為自己得到了初果（first fruit，須陀洹果，預流果）。乃至證得了第四禪定，就說自己得到了阿羅漢果（arhat，佛教修行最高果位）。

【English Translation】 English version: Some believe that Mahesvara (a major Hindu deity, considered the creator and ruler of the universe) and others are the cause of all things. They hold that Mahesvara can produce all dharmas (Buddhist term referring to phenomena, laws, and principles). 'Others' include Brahma (the Hindu god of creation), who is also considered the cause of all things in the world. This is essentially the doctrine created by Mahesvara. Some mistakenly cling to various wrong views in pursuit of liberation. They believe that the Realm of Neither Perception nor Non-Perception (the highest realm in the Buddhist cosmology) and the Sphere of Neither Perception nor Non-Perception are places of liberation. Some mistakenly cling to non-paths as the true path. Those who, apart from correct views, mistakenly cling to other dharmas as the true path are all wrongly conceiving doctrines of purity. The phrase 'regarding various views and the aggregates they rely on' refers to clinging to one's own views as the best and capable of attaining purity. Since views are regarded as such, the views that arise based on the body, and the five aggregates that these views rely on, are also considered the best and capable of attaining purity. Since they cling to themselves as superior and capable of purification, they consider other views as inferior and incapable of purification. From this arises various conflicts. Therefore, this clinging to views (wrong grasp of views) is the cause of conflict. The phrase 'regarding morality and vows that accord with various views' refers to having already clung to a certain view as superior and capable of purification, and then adhering to morality and vows that accord with that view. They consider this morality and the five aggregates that this morality relies on as also superior and pure. This is called clinging to morality and vows (wrong grasp of morality and vows). 'Grasp' means clinging. The phrase 'being born in a lower realm, not having left the defilements of the lower realm' refers to the vast difference in the coarseness and subtlety of delusions in lower and higher realms. If the delusions of the lower realm are not eliminated, the delusions of the higher realm will not arise. One must first subdue the delusions of the lower realm for the delusions of the higher realm to manifest. The above is a general explanation; the following is a separate explanation. For example, the first dhyana (the first meditative absorption in the Form Realm) is called the lower realm. If one practices the second dhyana but does not attain fundamental concentration and regresses to the first dhyana, this is called 'being born in a lower realm'. Because he has not been able to abandon the delusions of the first dhyana, the afflictions of the second dhyana will not arise. If one attains the fundamental concentration of the second dhyana, subduing the lower realm afflictions of the first dhyana, the higher realm delusions of the second dhyana will manifest. The situation of the lower and upper realms is like this for the second dhyana, and it should be understood that the situation is the same for the third dhyana, the fourth dhyana, and the four formless absorptions: subduing the lower and arising the upper. The phrase 'being in the intermediate state in the fourth dhyana, due to slandering liberation, etc.' reveals the afflictions that generate karma, arising from discrimination of the lower realm while being born in the upper realm. The Vibhasa (a Buddhist treatise) says that in the past, there was a bhiksu (Buddhist monk) who had little learning. He did not study the sutras and treatises but only practiced meditation. He attained the first dhyana and thought he had attained the first fruit (Sotapanna, Stream-enterer). Eventually, he attained the fourth dhyana and said that he had attained the state of an arhat (the highest state of attainment in Buddhism).

漢果。既得彼定合生彼天。後命終已將生彼處。于中有身便起謗言。夫阿羅漢生分已盡。如何今者我有生耶。故知世間無真解脫。但是智人虛妄所說。由謗解脫便即變作地獄中有墮于地獄。既彼中有屬第四禪。所起謗毀乃是下地發業煩惱。故生上地能起下地分別煩惱。

身在上地將生下時等者。此顯上地起下潤生俱生煩惱。謂從上地將生下時。先須起愛潤下地業然始下生。經說非愛不受生故。既潤下業而起下愛。故知上地起上潤生俱生煩惱。

總緣諸行執我我所斷常慢等者。此顯我見邊見及慢得緣上義。此三煩惱約俱生者不能別緣。總緣上界為我我所執斷執常。持彼地法而生於慢。

餘五緣上其理極成者。言餘五者。一癡。二疑。三邪見。四見取。五戒取。而此五種大小乘教皆許緣上。以共許故而言極成。

說生上者于下有情恃己勝德而陵彼者。瑜伽論五十九說。生上地者于彼下地諸有情所。由常樂靜具勝功德。自謂為勝而陵蔑也。

總緣諸行執我我所斷常愛者等者。此顯上界俱生身見邊見及愛亦緣下義。謂俱生見不能別緣。是故總緣地獄謂諸法為我我所。執斷執常而起愛也。

疑后三見如理應思者。謂下苦等為有為無。故知有疑即撥為無。是邪見攝。執彼欲界所有見戒為勝為

【現代漢語翻譯】現代漢語譯本：漢果（Hanguo）。如果獲得了那個禪定，就會往生到那個天界。之後命終，將要往生到那個地方時，處於中陰身的狀態，便會生起誹謗之言：『阿羅漢的生分已經斷盡，為何現在我還有生？』因此可知世間沒有真正的解脫，只不過是聰明人虛妄的說法。因為誹謗解脫，便立即變作地獄的中陰身，墮入地獄。既然那個中陰身屬於第四禪，所生起的誹謗譭謗乃是下地發業的煩惱。所以往生到上界，能生起下地的分別煩惱。

『身在上地將生下時等者』，這顯示了上地生起下地潤生的俱生煩惱。意思是說，從上地將要往生到下地時，首先需要生起愛來潤澤下地的業，然後才開始下生。經中說，不是因為愛就不會受生。既然潤澤了下地的業，就生起了下地的愛。所以可知上地生起上地潤生的俱生煩惱。

『總緣諸行執我我所斷常慢等者』，這顯示了我見、邊見以及慢能夠緣上界。這三種煩惱就俱生而言，不能分別緣取。總緣上界為我、我所，執斷執常，執持那個地方的法而生起慢。

『餘五緣上其理極成者』，所說的其餘五種，一是癡（ignorance），二是疑（doubt），三是邪見（wrong view），四是見取（holding onto views），五是戒取（attachment to rites and rituals）。而這五種，大小乘佛教都允許緣取上界。因為是共同認可的，所以說是『極成』。

『說生上者于下有情恃己勝德而陵彼者』，《瑜伽師地論》第五十九卷說，往生到上地的人，對於那些下地的有情眾生，因為常常安於快樂寂靜，具有殊勝的功德，就自認為殊勝而輕蔑他們。

『總緣諸行執我我所斷常愛者等者』，這顯示了上界俱生的身見、邊見以及愛也緣取地獄。意思是說，俱生的見不能分別緣取，所以總緣地獄，認為諸法是我、我所，執斷執常而生起愛。

『疑后三見如理應思者』，意思是說，對於地獄的苦等，是有還是沒有，所以可知有疑，就否定為沒有，這是邪見所攝。執著那些欲界所有的見解和戒律為殊勝，為……

【English Translation】 English version: Hanguo (fruit of action). If one obtains that Samadhi, one will be reborn in that heaven. After death, when about to be reborn there, in the intermediate state (antarabhava), one will give rise to slanderous words: 'The Arhats' cycle of rebirth is exhausted, how is it that I still have rebirth?' Therefore, it is known that there is no true liberation in the world, but only the false words of wise men. Because of slandering liberation, one immediately transforms into an intermediate being of hell, falling into hell. Since that intermediate being belongs to the Fourth Dhyana, the slander and defamation that arise are the afflictions of the lower realm that generate karma. Therefore, being born in the upper realm can give rise to the discriminating afflictions of the lower realm.

'Those who are in the upper realm and about to be born in the lower realm, etc.,' this shows that the upper realm gives rise to the co-arisen afflictions that moisten rebirth in the lower realm. It means that when one is about to be born from the upper realm to the lower realm, one must first generate love to moisten the karma of the lower realm before beginning to be born downwards. The sutra says that one does not receive rebirth without love. Since one has moistened the karma of the lower realm, one generates love for the lower realm. Therefore, it is known that the upper realm gives rise to the co-arisen afflictions that moisten rebirth in the upper realm.

'Generally grasping at all phenomena, clinging to 'I' and 'mine,' annihilationism, eternalism, pride, etc.,' this shows that the view of self (Atma-drishti), the extreme views (Antagraha-drishti), and pride (Mana) can grasp at the upper realm. These three afflictions, in terms of being co-arisen, cannot grasp separately. They generally grasp at the upper realm as 'I' and 'mine,' clinging to annihilationism and eternalism, holding onto the Dharma of that realm and giving rise to pride.

'The remaining five grasp at the upper realm, the principle of which is extremely established,' the remaining five are: 1. Ignorance (Moha), 2. Doubt (Vicikitsa), 3. Wrong View (Mithya-drishti), 4. Holding onto Views (Drishti-paramarsa), 5. Attachment to Rites and Rituals (Shila-vrata-paramarsa). And these five, both the Hinayana and Mahayana teachings allow to grasp at the upper realm. Because it is commonly acknowledged, it is said to be 'extremely established'.

'Saying that those born in the upper realm rely on their own superior virtues and despise those sentient beings in the lower realm,' the Yogacarabhumi-sastra, chapter 59, says that those who are born in the upper realm, towards those sentient beings in the lower realm, because they are often content with happiness and tranquility, and possess superior merits, consider themselves superior and despise them.

'Generally grasping at all phenomena, clinging to 'I' and 'mine,' annihilationism, eternalism, love, etc.,' this shows that the co-arisen view of self, extreme views, and love of the upper realm also grasp at the lower realm. It means that the co-arisen view cannot grasp separately, so it generally grasps at the lower realm, considering all phenomena as 'I' and 'mine,' clinging to annihilationism and eternalism, and giving rise to love.

'Doubt and the latter three views should be considered reasonably,' it means that regarding the suffering, etc., of the lower realm, whether it exists or does not exist, so it is known that there is doubt, which is then denied as non-existent, which is included in wrong view. Clinging to all the views and precepts of that desire realm as superior, as...

因故有二取。

而真見道總緣諦者。見道有二。一真見道。謂即正體無分別智。從前加行無間而生。親證二空親斷二障。初照理故故名見道。二相見道。即是后德無分別智。從真見道無間而生。法真見道無間解脫。斷惑證理亦名見道。此真見道是無相故。總緣四諦所有真如。一無間道通斷四諦。分別煩惱一時頓斷。

苦集是彼因依處故等者。以此十種皆迷苦集起諸邪見。是彼因緣所依處故。由煩惱力樂著生死。于涅槃界起懸崖想生大怖故。

身邊二見唯果處起等者。此釋二見唯迷苦義。謂二迷苦有其二因。一身邊二見行想粗淺非強審故唯果處起。二別空非我屬苦諦故。謂空非我有通有別。通即四諦皆空。非我非我所故名之為空。皆無我故名之非我。別謂苦諦有漏五蘊非我性故名為非我。非我所故說之為空。身見別迷有漏五蘊空非我故執我我所。邊見別迷有漏五蘊執常執斷違生滅故。是故二見唯迷苦諦。

謂疑三見親迷苦理者。謂疑苦諦為有為無。身見執我迷無我理。邊執斷常迷生滅理。邪見撥無現當皆苦。是故四種親迷苦理。

二取執彼三見戒禁及所依蘊為勝能凈者。此釋二取疏迷苦義。謂彼見取執前三見。戒取執彼諸見。戒禁及所依蘊為勝能凈。由隔親迷三見起故。故是疏迷非親迷

也。

于自他見及彼眷屬如次隨應起貪等者。此中所顯貪嗔慢三非親迷諦。自見謂即自身所起前之三見。眷屬即是與見同時心心所等。他見即是他身所起前之三見。眷屬同前。即于自見及彼眷屬而起貪愛。若於他見眷屬起嗔。于自他見眷屬起慢。故言如次隨應起也。

相應無智與九同迷不共無明親迷等者。言無智者即是無明。然其無明總有二種。一者相應。通與六識諸惑俱者。二者不共。不與諸識諸惑俱者。然此不共復有二種。一者恒行。唯在末那。二者獨行。唯在意識。然此獨行又有二種。一者是主。非貪等俱獨迷理者。二者非主。非貪等俱忿等俱者。此中相應既諸惑俱隨。同諸惑親疏迷諦。若與親迷惑相應者即親迷諦。若與疏迷惑相應者即疏迷諦。此中所說不共無明。即獨行中為主之者。唯見所斷。親迷諦理。非主獨行通修斷故。

一類二乘三界九地一一漸次九品等者。謂於三界分成九地。欲界四禪及四無色。地地皆有九品煩惱。九九共成八十一品。若鈍根者別起八十一品。聖道一一漸次斷除八十一品煩惱。斷欲六品成一來果。斷欲九品成不還果。斷上界盡成無學果。于地地中。前之八品皆用正體后得智斷。以有迷理迷事別故。若第九品根本智斷。以唯迷理細難斷故。若利根者以其九地八十一

【現代漢語翻譯】現代漢語譯本：

對於自身和他人的見解以及與這些見解相關的眷屬，依次相應地產生貪婪等情緒。這裡所說的貪、嗔、慢這三種情緒，是直接迷惑真諦的。『自見』指的是自身所產生的之前的三種見解（我見、邊見、邪見）。『眷屬』指的是與這些見解同時生起的心和心所等。『他見』指的是他人身上所產生的之前的這三種見解，其『眷屬』與前面所說相同。就是對於自身的見解以及與這些見解相關的眷屬產生貪愛。如果對於他人的見解及其眷屬產生嗔恨。對於自身和他人的見解及其眷屬產生傲慢。所以說『依次相應地』產生這些情緒。

與無智相應的，和九種煩惱一同迷惑真諦的，以及不共無明直接迷惑真諦的。這裡所說的『無智』，指的就是『無明』（avidyā）。然而，無明總共有兩種：一種是『相應』的，普遍與六識和各種煩惱同時生起；另一種是『不共』的，不與各種識和各種煩惱同時生起。而不共無明又分為兩種：一種是『恒行』的，只存在於末那識（manas）中；另一種是『獨行』的，只存在於意識中。而這種獨行無明又分為兩種：一種是『是主』的，不與貪婪等情緒同時生起，獨自迷惑真理；另一種是『非主』的，不與貪婪等情緒同時生起，而是與忿怒等情緒同時生起。這裡所說的『相應』無明，因為它與各種煩惱同時生起，所以隨著各種煩惱一起，以親疏不同的方式迷惑真諦。如果與直接迷惑真諦的煩惱相應，那就是直接迷惑真諦；如果與間接迷惑真諦的煩惱相應，那就是間接迷惑真諦。這裡所說的不共無明，指的是獨行無明中『是主』的那一種，只能通過見道才能斷除，直接迷惑真諦。『非主』的獨行無明，可以通過修道和見道來斷除。

一類聲聞乘（Śrāvakayāna）行者在三界九地中，一一逐漸地斷除九品煩惱等。所謂的三界分為九地：欲界、四禪天和四無色界。每一地都有九品煩惱，九九相乘共八十一品。如果是鈍根之人，會分別生起八十一品煩惱，然後通過聖道一一逐漸地斷除這八十一品煩惱。斷除欲界的六品煩惱，證得一來果（Sakṛdāgāmin）。斷除欲界的九品煩惱，證得不還果（Anāgāmin）。斷除上界的全部煩惱，證得無學果（Arhat）。在每一地中，前八品煩惱都用正體后得智來斷除，因為有迷惑真理和迷惑事相的區別。而第九品煩惱用根本智來斷除，因為它只迷惑真理，而且非常細微難以斷除。如果是利根之人，用九地八十一

【English Translation】 English version:

Regarding the arising of greed, etc., in accordance with self-views, other-views, and their respective retinues, these three—greed, hatred, and pride—directly obscure the Truth. 'Self-view' refers to the previous three views (self-view, extreme view, and wrong view) arising from oneself. 'Retinue' refers to the mental factors (citta) and mental events (cetasika) that arise simultaneously with these views. 'Other-view' refers to the previous three views arising from others, with the 'retinue' being the same as before. It is the arising of greed and attachment towards one's own views and their retinues. If hatred arises towards the views of others and their retinues, and pride arises towards the views of oneself and others and their retinues, hence the phrase 'in accordance with'.

Corresponding ignorance, that which obscures the Truth together with the nine afflictions, and non-common ignorance that directly obscures the Truth. 'Ignorance' refers to 'avidyā' (ignorance). However, there are two types of ignorance: one is 'corresponding' ignorance, which arises universally with the six consciousnesses and various afflictions; the other is 'non-common' ignorance, which does not arise with the various consciousnesses and afflictions. This non-common ignorance is further divided into two types: one is 'constantly acting' ignorance, which exists only in the manas consciousness; the other is 'independently acting' ignorance, which exists only in the consciousness. This independently acting ignorance is further divided into two types: one is 'primary' ignorance, which does not arise simultaneously with greed, etc., and independently obscures the Truth; the other is 'secondary' ignorance, which does not arise simultaneously with greed, etc., but arises with anger, etc. The 'corresponding' ignorance, because it arises simultaneously with various afflictions, obscures the Truth in varying degrees of proximity along with those afflictions. If it corresponds with afflictions that directly obscure the Truth, then it directly obscures the Truth; if it corresponds with afflictions that indirectly obscure the Truth, then it indirectly obscures the Truth. The non-common ignorance mentioned here refers to the 'primary' type of independently acting ignorance, which can only be eliminated through the path of seeing (darśana-mārga) and directly obscures the Truth. The 'secondary' independently acting ignorance can be eliminated through both the path of cultivation (bhāvanā-mārga) and the path of seeing.

A certain type of Śrāvakayāna (Hearer Vehicle) practitioner gradually eliminates the nine grades of afflictions, one by one, in the nine grounds of the three realms. The three realms are divided into nine grounds: the desire realm, the four dhyānas (meditative absorptions) of the form realm, and the four formless realms. Each ground has nine grades of afflictions, totaling eighty-one grades (9x9). If one is of dull faculties, they will generate the eighty-one grades of afflictions separately and then gradually eliminate these eighty-one grades of afflictions one by one through the noble path. Eliminating the six grades of afflictions in the desire realm results in attaining the state of a Sakṛdāgāmin (Once-Returner). Eliminating all nine grades of afflictions in the desire realm results in attaining the state of an Anāgāmin (Non-Returner). Eliminating all the afflictions of the upper realms results in attaining the state of an Arhat (Worthy One). In each ground, the first eight grades of afflictions are eliminated using subsequent wisdom (pṛṣṭhalabdha-jñāna) that arises after attaining the true nature, because there is a distinction between obscuring the Truth and obscuring phenomena. The ninth grade of afflictions is eliminated using fundamental wisdom (mūla-jñāna), because it only obscures the Truth and is very subtle and difficult to eliminate. If one is of sharp faculties, with the eighty-one

品合為九聚。發九聖道九品別斷。謂以九地上上品惑合為一聚。一聖道斷。如是乃至以九地中下下品惑合為一聚。起上上聖道而頓斷之。斷欲六品合成一來。由上八地六品皆斷。超一來果不入一來。斷欲九品合成不還。由上八地九品皆斷。超不還果不取不還。超中二果而成無學。雖則利鈍超漸有殊。而斷惑時俱起無間解脫二道。斷惑證理斯心別故。

彼令易解此令易緣者。解謂行解。行解轉易。緣謂所緣。所緣改變。由是于中四句分別。一易解不易緣。先計色常後計色斷。二易緣不易解。先計色常後計受常。三解緣俱易。先計色常後計受斷。四解緣俱不易。前念后念計色常等。

謂非煩惱唯染粗故者。此廢立門顯由三義唯說二十。初以非是根本煩惱即簡貪等六煩惱。次唯染污即簡遍行。別境不定通三性故。后唯粗顯簡憤發等。而依忿等分位立故。

中二一切不善心俱隨應皆得小大俱起者。謂如下說。小七唯是不善性收。小三大八通於二性。小七既是不善性收。故與中二皆相應起。小三大八不善性者。中二相應無記性者。即與中二而不俱起為顯是義置隨應言。

既許大八遍諸染心展轉小中皆容起者。謂即染寬而不善狹。染通不善無記二性。故但不善皆是染心。自為染心非是不善。是故大八遍諸

【現代漢語翻譯】現代漢語譯本：品類合為九聚。依九聖道斷除九品煩惱差別。意思是將九地之上品煩惱合為一聚，用一道聖道斷除。像這樣乃至將九地之下下品煩惱合為一聚，生起最上品的聖道而頓然斷除。斷除欲界六品煩惱，合為一來果。由於上面八地六品煩惱都已斷除，超越一來果，不再入一來果。斷除欲界九品煩惱，合為不還果。由於上面八地九品煩惱都已斷除，超越不還果，不再取不還果。超越中間的二果，成就無學果。雖然根性有利有鈍，超越有漸有頓，但在斷除煩惱時，都同時生起無間道和解脫道。斷除煩惱和證得真理，此時心念是不同的。『彼令易解，此令易緣』的意思是：『解』指的是行解，行解轉變容易。『緣』指的是所緣，所緣改變容易。因此，這裡有四句分別：一、容易理解而不容易改變所緣，例如先執著色是常，後來執著色是斷。二、容易改變所緣而不容易理解，例如先執著色是常，後來執著受是常。三、理解和所緣都容易改變，例如先執著色是常，後來執著受是斷。四、理解和所緣都不容易改變，例如前念后念都執著色是常等等。『說不是煩惱，只是因為染污性粗顯』的意思是：這是通過廢立門來顯示，因為三個原因只說二十個隨煩惱。首先，因為不是根本煩惱，所以簡擇掉貪等六個根本煩惱。其次，只是染污，所以簡擇掉遍行、別境、不定，因為它們通於三性。最後，只是粗顯，所以簡擇掉憤發等，因為憤發等是依煩惱的分位而建立的。『中間二種一切不善心都隨之相應，都能同時生起小的和大的』意思是：如下面所說，小隨煩惱中的七個唯獨是不善性質所攝。小隨煩惱中的三個和大隨煩惱中的八個通於兩種性質。小隨煩惱中的七個既然是不善性質所攝，所以和中間二種煩惱都相應生起。小隨煩惱中的三個和大隨煩惱中的八個，如果是不善性質，就和中間二種煩惱相應；如果是無記性質，就不和中間二種煩惱同時生起。爲了顯示這個意義，所以加上『隨應』二字。既然允許大隨煩惱中的八個遍及各種染污心，那麼輾轉相生，小隨煩惱和中隨煩惱都可能生起。意思是染污的範圍寬廣，而不善的範圍狹窄。染污通於不善和無記兩種性質。所以，凡是不善心都是染污心，自身是染污心，但不一定是不善心。因此，大隨煩惱中的八個遍及各種染污心。

【English Translation】 English version: The categories are combined into nine clusters. The nine defilements are separately severed by the nine noble paths. This means that the upper-grade defilements of the nine grounds are combined into one cluster, and one noble path severs them. Likewise, even the lowest-grade defilements of the nine grounds are combined into one cluster, and the highest-grade noble path arises to sever them all at once. Severing the six defilements of the desire realm results in the Once-Returner fruit (Sakadagami-phala). Because the six defilements of the upper eight grounds are all severed, one transcends the Once-Returner fruit and does not enter the state of Once-Returner. Severing the nine defilements of the desire realm results in the Non-Returner fruit (Anagami-phala). Because the nine defilements of the upper eight grounds are all severed, one transcends the Non-Returner fruit and does not attain the state of Non-Returner. Transcending the intermediate two fruits results in the Arhat fruit (Arhat-phala), the state of No-More-Learning. Although the faculties may be sharp or dull, and the transcendence may be gradual or sudden, when severing defilements, both the Path of No-Gap (anantarya-marga) and the Path of Liberation (vimukti-marga) arise simultaneously. Severing defilements and realizing the truth are different mental states. 『That which makes it easy to understand, this which makes it easy to cognize』 means: 『Understanding』 refers to the understanding of practice, the transformation of the understanding of practice is easy. 『Cognition』 refers to the object of cognition, the change of the object of cognition is easy. Therefore, there are four distinctions here: 1. Easy to understand but not easy to change the object of cognition, such as first clinging to the permanence of form (rupa), then clinging to the impermanence of form. 2. Easy to change the object of cognition but not easy to understand, such as first clinging to the permanence of form, then clinging to the permanence of feeling (vedana). 3. Both understanding and the object of cognition are easy to change, such as first clinging to the permanence of form, then clinging to the impermanence of feeling. 4. Neither understanding nor the object of cognition are easy to change, such as clinging to the permanence of form in both the previous and subsequent moments. 『Saying they are not afflictions is only because their defilement is coarse』 means: This is shown through the gate of exclusion and establishment, because of three reasons only twenty secondary afflictions (upaklesha) are mentioned. First, because they are not fundamental afflictions (mula-klesha), the six fundamental afflictions such as greed (raga) are excluded. Second, they are only defiled, so the pervasive (sarvatraga), object-specific (viniyata), and indeterminate (aniyata) mental factors are excluded, because they are common to the three natures (tri-svabhava). Finally, they are only coarse, so anger (krodha), etc., are excluded, because anger, etc., are established based on the divisions of afflictions. 『The two intermediate ones are always associated with all unwholesome minds, and both small and large ones can arise simultaneously』 means: As explained below, seven of the minor secondary afflictions are exclusively included in the unwholesome nature. Three of the minor secondary afflictions and eight of the major secondary afflictions are common to two natures. Since seven of the minor secondary afflictions are included in the unwholesome nature, they all arise in association with the two intermediate afflictions. If three of the minor secondary afflictions and eight of the major secondary afflictions are of an unwholesome nature, they are associated with the two intermediate afflictions; if they are of an indeterminate nature, they do not arise simultaneously with the two intermediate afflictions. To clarify this meaning, the words 『as appropriate』 are added. Since it is allowed that the eight major secondary afflictions pervade all defiled minds, then through mutual generation, both minor and intermediate secondary afflictions can arise. This means that the scope of defilement is broad, while the scope of unwholesomeness is narrow. Defilement is common to both unwholesome and indeterminate natures. Therefore, all unwholesome minds are defiled minds, but one's own mind is a defiled mind, but it is not necessarily an unwholesome mind. Therefore, the eight major secondary afflictions pervade all defiled minds.

染心。既通無記不善二性。由不善故小中俱也。以彼小十不俱起故。由是八大容互相應。

由斯中大五受相應者。謂以五受三性容俱。有染無記八大相應。有不善性中二俱起。八大隨惑既通三界及通六識故五受俱。中二雖唯欲界所攝。六識俱故五受相應。

忿等五法四俱除樂者。五謂忿恨惱嫉害也。唯在欲界不通四禪無意地樂。非五識俱無身俱樂。于惡趣中有意地苦所起忿等與五受俱。故說忿等四俱除樂。

諂等五法容五受俱者。五謂諂誑覆憍慳也。雖則不與五識相應。有通色界有意地樂。亦通惡趣有意地苦。故說諂等容五受俱。

憍唯癡俱與慢解別者。謂癡通與諸惑相應故與慢俱。憍緣自性染著醉傲。慢緣地起高舉陵人。行解既殊不得俱起。

小七中二唯不善者。謂忿恨惱嫉害慳覆。以唯欲界行相粗故。中二不善其義可知。

小三大八亦通無記者。以諂誑憍通三界故。八大墮惑遍染心故。非但不善亦通無記。

諂誑欲色余通三界者。所言色者即初靜慮。此及地獄以有王臣起諂誑故。憍及大八通三界者。行相遍故。

非如觸等定遍心故者。遂難重釋。前標所云于善染等皆不定者。等即等取心之與地。此四非但三性不定。亦于諸心諸地不定。故言非如觸等定遍等也。

【現代漢語翻譯】現代漢語譯本『染心』（受污染的心）。既然能與『無記』（中性）和『不善』（惡）兩種性質相通，由於『不善』的緣故，『小隨煩惱』和『中隨煩惱』都包括在內。因為『小隨煩惱』中的十種煩惱不會同時生起。因此，『八大隨煩惱』可以互相相應。

由於這個原因，『中隨煩惱』和『大隨煩惱』中的五種感受可以相應，意思是說，五種感受可以與三種性質（善、不善、無記）同時存在。受污染的『無記』心可以與『八大隨煩惱』相應。『不善』性質的心可以與『中隨煩惱』中的兩種煩惱同時生起。『八大隨煩惱』由於遍及三界並且與六識相通，所以與五種感受同時存在。『中隨煩惱』中的兩種煩惱雖然只屬於欲界，但由於與六識相通，所以與五種感受相應。

『忿』（憤怒）等五種法，四種感受同時存在，除了『樂受』。這五種法指的是『忿』、『恨』、『惱』、『嫉』、『害』。它們只存在於欲界，不遍及四禪，也沒有『意地』（意識層面）的快樂。它們不與『五識』同時存在，也沒有身體上的快樂。在惡趣中，由『意地』的痛苦所引起的『忿』等煩惱與五種感受同時存在。所以說『忿』等四種感受同時存在，除了『樂受』。

『諂』（諂媚）等五種法，可以與五種感受同時存在。這五種法指的是『諂』、『誑』（欺騙）、『覆』（隱藏）、『憍』（驕傲）、『慳』（吝嗇）。雖然它們不與『五識』相應，但可以與『意地』的快樂相通，也可以與惡趣中的『意地』痛苦相通。所以說『諂』等可以與五種感受同時存在。

『憍』（驕傲）總是與『癡』（愚癡）同時存在，與『慢』（傲慢）的理解不同。『癡』可以與各種煩惱相應，所以與『慢』同時存在。『憍』緣于自身的性質，產生染著、沉醉和傲慢。『慢』緣于所處的地位而產生高舉和凌辱他人的心態。行為和理解不同，所以不能同時生起。

『小隨煩惱』中的七種和『中隨煩惱』中的兩種，僅僅是不善的。這指的是『忿』、『恨』、『惱』、『嫉』、『害』、『慳』、『覆』。因為它們只在欲界活動，行為粗糙。『中隨煩惱』中的兩種煩惱是不善的，這個道理可以理解。

『小隨煩惱』中的三種和『八大隨煩惱』也與『無記』相通。因為『諂』、『誑』、『憍』遍及三界。『八大隨煩惱』屬於煩惱，普遍污染心識。所以它們不僅是不善的，也與『無記』相通。

『諂』和『誑』在欲界和色界存在，其餘的遍及三界。這裡所說的『色界』指的是初禪。在這個境界和地獄，因為有國王和大臣，所以會產生『諂』和『誑』。『憍』和『八大隨煩惱』遍及三界，因為它們的行為普遍。

不像『觸』（感覺）等，一定是遍及所有心識的。這裡提出了疑問並重新解釋。前面所說的『對於善、染等都是不定的』，『等』字包括了心和地（心所）。這四種不僅在三種性質上是不定的，在各種心識和各種心所上也是不定的。所以說不像『觸』等一定是普遍存在的。

【English Translation】 English version 『染心』 (R染心, defiled mind). Since it can connect with both 『無記』 (無記, neutral) and 『不善』 (不善, unwholesome) natures, due to the 『不善』 nature, both 『小隨煩惱』 (小隨煩惱, lesser secondary afflictions) and 『中隨煩惱』 (中隨煩惱, middle secondary afflictions) are included. Because the ten 『小隨煩惱』 do not arise simultaneously. Therefore, the 『八大隨煩惱』 (八大隨煩惱, eight great secondary afflictions) can correspond with each other.

Due to this reason, the five feelings in 『中隨煩惱』 and 『大隨煩惱』 can correspond, meaning that the five feelings can coexist with the three natures (wholesome, unwholesome, neutral). A defiled 『無記』 mind can correspond with the 『八大隨煩惱』. A mind with an 『不善』 nature can have two of the 『中隨煩惱』 arise simultaneously. Since the 『八大隨煩惱』 pervade the three realms and connect with the six consciousnesses, they coexist with the five feelings. Although the two 『中隨煩惱』 are only included in the desire realm, they correspond with the five feelings because they connect with the six consciousnesses.

The five dharmas such as 『忿』 (忿, anger) coexist with four feelings, except for 『樂受』 (樂受, pleasant feeling). These five dharmas refer to 『忿』, 『恨』 (恨, resentment), 『惱』 (惱, vexation), 『嫉』 (嫉, jealousy), and 『害』 (害, harm). They only exist in the desire realm, do not pervade the four dhyanas, and do not have 『意地』 (意地, mind-ground) pleasure. They do not coexist with the 『五識』 (五識, five senses consciousnesses), nor do they have bodily pleasure. In the evil realms, the 『忿』 and other afflictions arising from the 『意地』 suffering coexist with the five feelings. Therefore, it is said that 『忿』 and others coexist with four feelings, except for 『樂受』.

The five dharmas such as 『諂』 (諂, flattery) can coexist with the five feelings. These five dharmas refer to 『諂』, 『誑』 (誑, deceit), 『覆』 (覆, concealment), 『憍』 (憍, pride), and 『慳』 (慳, stinginess). Although they do not correspond with the 『五識』, they can connect with 『意地』 pleasure and can also connect with 『意地』 suffering in the evil realms. Therefore, it is said that 『諂』 and others can coexist with the five feelings.

『憍』 (憍, pride) always coexists with 『癡』 (癡, ignorance), which is different from the understanding of 『慢』 (慢, arrogance). 『癡』 can correspond with various afflictions, so it coexists with 『慢』. 『憍』 arises from one's own nature, producing attachment, intoxication, and arrogance. 『慢』 arises from one's position, producing exaltation and contempt for others. Since the behavior and understanding are different, they cannot arise simultaneously.

Seven of the 『小隨煩惱』 and two of the 『中隨煩惱』 are only unwholesome. This refers to 『忿』, 『恨』, 『惱』, 『嫉』, 『害』, 『慳』, and 『覆』. Because they only operate in the desire realm and their behavior is coarse. The two afflictions in the 『中隨煩惱』 are unwholesome, and this principle can be understood.

Three of the 『小隨煩惱』 and the 『八大隨煩惱』 also connect with 『無記』. Because 『諂』, 『誑』, and 『憍』 pervade the three realms. The 『八大隨煩惱』 belong to afflictions and universally defile the mind. Therefore, they are not only unwholesome but also connect with 『無記』.

『諂』 and 『誑』 exist in the desire and form realms, and the rest pervade the three realms. The 『form realm』 mentioned here refers to the first dhyana. In this realm and the lower realms, because there are kings and ministers, 『諂』 and 『誑』 arise. 『憍』 and the 『八大隨煩惱』 pervade the three realms because their behavior is universal.

Unlike 『觸』 (觸, contact) and others, which are definitely pervasive in all minds. Here, a question is raised and re-explained. What was previously said, 『regarding wholesome, defiled, etc., they are all indefinite』, the word 『etc.』 includes the mind and the ground (mental factors). These four are not only indefinite in the three natures but also indefinite in various minds and various mental factors. Therefore, it is said that they are not like 『觸』 and others, which are definitely pervasive.

俱舍更加貪嗔慢疑所在諸地等者。地不定者。謂不如彼通大地法一一通於一切心地。善大地法遍於善地。染大地法通於染地。是故說為諸地不定。見修不定者　謂具見修二種斷者。入煩惱中慢唯修斷疑唯見斷。惡作修斷。是故名為見修不定。諸位心所亦不定者。且如欲界有四位心。謂善不善有覆無覆。於此四位心所之中。而前八種有無不定。故此八種立不定名。

身不自在心極闇劣一門轉者。身不自在無動轉故。即是釋前不自在義。心極闇劣者釋前昧字。一門轉者釋前略字。覺時意識廣取諸境故得明瞭。在睡眠位唯依意根一門而起故是略也。

昧簡在定略別寤時等者。昧謂闇劣。簡異在定極明瞭心。略謂疏略。簡別寤時遍緣境心。簡別定瞻故言昧略。

令顯睡眠非無體用者。釋前令字。由有實體令所依身不得自在。若無體性無此能故。此即標宗。

有無心位假立此名者。此通外難顯實有也。謂外難云。如諸聖教及五無心。所說睡眠雖無體性說睡眠言。今此睡眠何有別體。故此通言。而或有處於無心位立睡眠者。而由似此心所睡眠假立此名。此既心所故是實有。

如余蓋纏心相應故。此立比量顯實有義。蓋謂五蓋。一貪慾。二嗔恚。三惛沉睡眠。四掉舉惡作。五者疑蓋。纏謂八

【現代漢語翻譯】現代漢語譯本：

『俱舍』更加『貪』（tanha，渴愛）、『嗔』（dosa，嗔恨）、『慢』（māna，驕慢）、『疑』（vicikicchā，懷疑）所在諸地等，說「地不定」是因為，不像『大地法』那樣，一一通於一切心地。『善大地法』遍於善地，『染大地法』通於染地，所以說為「諸地不定」。「見修不定」是指具『見』（ditthi，邪見）、『修』（bhāvanā，修行）二種斷者。入煩惱中，『慢』唯修斷，『疑』唯見斷，『惡作』（kukkucca，追悔）修斷，所以名為「見修不定」。「諸位心所亦不定」是指，比如欲界有四位心，即善、不善、有覆、無覆。於此四位心所之中，而前八種有無不定，因此這八種立為「不定」之名。身不自在，心極闇劣，一門轉』，『身不自在』是因為無動轉，這是解釋前面的「不自在」義。『心極闇劣』是解釋前面的「昧」字。『一門轉』是解釋前面的「略」字。覺醒時意識廣泛地攝取諸境，所以能夠明瞭。在睡眠位，唯依意根一門而起，所以是「略」也。『昧』簡在定，『略』別寤時等，『昧』是指闇劣，簡別于在定時的極明瞭心。『略』是指疏略，簡別于覺醒時遍緣境的心。簡別于定和瞻視，所以說「昧略」。『令顯睡眠非無體用』，這是解釋前面的「令」字。因為有實體，才令所依之身不得自在。如果沒有體性，就沒有這種能力。這就是標明宗旨。『有無心位假立此名』，這是爲了駁斥外難，顯示睡眠是真實存在的。外難說：如諸聖教及五無心所說，睡眠雖無體性，卻說睡眠。那麼現在的睡眠有什麼特別的體性呢？所以這裡通俗地說，或者有在無心位上立睡眠的，而由於類似這種心所，睡眠才被假立此名。既然是心所，所以是真實存在的。『如余蓋纏心相應故』，這是建立比量，顯示睡眠真實存在的意義。『蓋』是指五蓋，一、貪慾，二、嗔恚，三、惛沉睡眠，四、掉舉惡作，五、疑蓋。『纏』是指八纏。

【English Translation】 English version:

'Kośa' further includes 'greed' (tanha, craving), 'hatred' (dosa, aversion), 'pride' (māna, conceit), and 'doubt' (vicikicchā, skepticism) in various realms, etc. The reason for saying 'realm-不定 (aniyata, undetermined)' is that, unlike the 'Great Mental Factors (mahābhumika, universal mental factors),' they do not each pervade all states of mind. 'Wholesome Great Mental Factors' pervade wholesome states, and 'Defiled Great Mental Factors' pervade defiled states. Therefore, they are said to be 'undetermined in realms.' '見修不定 (darśana-heya-bhāvanā-heya-aniyata, undetermined by view and cultivation)' refers to those who sever through both 'view' (ditthi, wrong view) and 'cultivation' (bhāvanā, practice). Within afflictions, 'pride' is severed only through cultivation, 'doubt' only through view, and 'remorse' (kukkucca, regret) through cultivation. Hence, they are called 'undetermined by view and cultivation.' 'Mental factors undetermined in various states' refers to, for example, the desire realm having four states of mind: wholesome, unwholesome, obscured, and unobscured. Among these four states of mind, the preceding eight are undetermined in their presence or absence. Therefore, these eight are established with the name 'undetermined.' 'The body is not free, the mind is extremely dark and inferior, and it operates through one gate.' 'The body is not free' because there is no movement or change, which explains the meaning of 'not free' mentioned earlier. 'The mind is extremely dark and inferior' explains the word 'dim' mentioned earlier. 'Operates through one gate' explains the word 'brief' mentioned earlier. When awake, consciousness broadly grasps various objects, so it can be clear. In the state of sleep, it arises only relying on the mind-basis through one gate, so it is 'brief.' 'Dim' distinguishes from being in samādhi (定, concentration), 'brief' differentiates from being awake, etc. 'Dim' refers to darkness and inferiority, distinguishing it from the extremely clear mind in samādhi. 'Brief' refers to sparseness, differentiating it from the mind that broadly engages with objects when awake. It distinguishes from samādhi and contemplation, hence the saying 'dim and brief.' 'To show that sleep is not without substance and function' explains the word 'to show' mentioned earlier. Because there is substance, the body on which it relies is not free. If there were no substance, there would be no such ability. This is stating the principle. 'Falsely establishing this name in states with or without mind' is to refute external objections and show that sleep is real. The external objection says: As stated in various sacred teachings and the five mindlessnesses, although sleep has no substance, it is still called sleep. So what special substance does the current sleep have? Therefore, it is commonly said here that some establish sleep in the state of no-mind, and because it resembles this mental factor, sleep is falsely given this name. Since it is a mental factor, it is real. 'Like other coverings and entanglements corresponding to the mind' establishes a comparison to show the meaning of sleep's real existence. 'Coverings' refer to the five coverings: 1. greed, 2. hatred, 3. drowsiness and sleep, 4. restlessness and remorse, 5. doubt. 'Entanglements' refer to the eight entanglements.

纏。一惛沈。二睡眠。三掉舉。四惡作。五嫉。六慳。七無慚。八無愧。此有二量。一云。而此蓋纏定心相應。是蓋纏故。如余蓋纏。第二量云。然此睡眠非無體用。心相應故。如余蓋纏。覆成並例如理應知。

此二俱以安不安住身心分位所依等者。謂此尋伺若與定俱如理思惟即名為安。若時不能如理思惟不與定俱即名不安。尋求不安身心不安。尋伺若安身心安住。是故身心安不安住皆用尋伺為所依也。

于意言境不深推度等者。唯識疏中雖有兩說。今就一義。思慧二法于境粗轉不深推度即名為尋。于境細轉深推度時即名為伺。故離思慧無別自性。

四中尋伺定是假有等者。自下第二諸門分別。于中則顯有十一門。一假實分別門。二自類相應門。三五受相應門。四別境相應門。五與善相應門。六煩惱相應門。七隨惑相應門。八三性分別門。九界地分別門。十學等分別門。十一三斷分別門。至文當配。

俱與前二容五相應者。前二謂是睡眠惡作。尋相應時無伺相應。伺相應時無尋俱起。為顯是義故置容言。

四皆容與五受相應者。謂四不定非俱時生。意與五受亦非並起。非為一時一切相應。容有前後相應之義。故於此彼皆置容言。

惡作容與無明相應等者。若不善悔可與相應。若

【現代漢語翻譯】現代漢語譯本：纏有八種：一、惛沈（精神昏沉）；二、睡眠；三、掉舉（心神不定）；四、惡作（後悔）；五、嫉（嫉妒）；六、慳（吝嗇）；七、無慚（不知羞恥）；八、無愧（不覺羞愧）。對於這些纏，有兩種衡量標準。第一種觀點認為，這些纏與能使心專注的禪定不相應，因此是蓋纏（障礙）。如同其他的蓋纏一樣。第二種觀點認為，睡眠並非沒有其作用，因為它與心相應，如同其他的蓋纏。覆蓋、成就以及譬如等，都應如理了解。這兩種（尋和伺）都以安住或不安住身心的狀態作為所依等。意思是說，如果尋和伺與禪定同時存在，並且如理思惟，就稱為安。如果不能如理思惟，並且不與禪定同時存在，就稱為不安。尋求不安導致身心不安，尋伺若安穩則身心安住。因此，身心安住與否都以尋伺為所依。對於意言境不深入推度等。在《唯識疏》中有兩種說法，現在採用其中一種：思和慧這兩種法在所緣境上粗略運轉，不深入推度，就稱為尋。在所緣境上細緻運轉，深入推度時，就稱為伺。因此，離開思和慧，就沒有單獨存在的自性。四種不定心中，尋伺決定是假有等。下面第二部分將從各個方面進行分別。其中顯示了十一個方面：一、假實分別門；二、自類相應門；三、五受相應門；四、別境相應門；五、與善相應門；六、煩惱相應門；七、隨惑相應門；八、三性分別門；九、界地分別門；十、學等分別門；十一、三斷分別門。這些將在後面的經文中對應說明。尋伺都與前二者（睡眠、惡作）容許五種心所相應。尋相應時，伺不相應；伺相應時，尋不起。爲了顯示這個意義，所以使用了『容』字。這四種不定心所都容許與五受相應。意思是說，四種不定心所不是同時生起，意識與五種感受也不是同時生起。不是在同一時間全部相應，而是容許有前後相應的意義。因此，在這裡和那裡都使用了『容』字。惡作容許與無明（愚癡）相應等。如果不善的後悔，可以與無明相應。如果

【English Translation】 English version: There are eight kinds of entanglement (Chán): 1. Torpor (Hūn Shěn - mental dullness); 2. Sleep; 3. Restlessness (Diào Jǔ - mental agitation); 4. Regret (È Zuò - remorse); 5. Jealousy (Jí - envy); 6. Stinginess (Qiān - miserliness); 7. Shamelessness (Wú Cán - lack of shame); 8. Lack of embarrassment (Wú Kuì - lack of conscience). Regarding these entanglements, there are two standards of measurement. The first view is that these entanglements are not in accordance with the concentration (Chan ding) that enables the mind to focus, therefore they are coverings (Gài Chán - hindrances). Just like other coverings. The second view is that sleep is not without its function, because it corresponds with the mind, just like other coverings. Covering, accomplishment, and metaphors, etc., should all be understood according to reason. These two (Seeking and Examining) both take the state of dwelling or not dwelling in body and mind as their basis, etc. What this means is that if Seeking and Examining exist simultaneously with concentration (Chan ding), and one thinks according to reason, it is called dwelling. If one cannot think according to reason, and does not exist simultaneously with concentration, it is called not dwelling. Seeking unrest leads to unrest in body and mind; if Seeking and Examining are stable, then body and mind dwell in peace. Therefore, whether body and mind dwell in peace or not both take Seeking and Examining as their basis. Regarding not deeply investigating the realm of mental speech, etc. There are two explanations in the Commentary on Consciousness-Only (Wei Shi Shu), and now we adopt one of them: the two dharmas of Thinking and Wisdom operate coarsely on the object of thought, without deeply investigating, and this is called Seeking. When operating finely on the object of thought, deeply investigating, it is called Examining. Therefore, apart from Thinking and Wisdom, there is no separate self-nature. Among the four uncertain mental factors, Seeking and Examining are definitely hypothetical, etc. The second part below will distinguish from various aspects. Among them, eleven aspects are revealed: 1. The gate of distinguishing between hypothetical and real; 2. The gate of correspondence with its own kind; 3. The gate of correspondence with the five feelings; 4. The gate of correspondence with specific objects; 5. The gate of correspondence with goodness; 6. The gate of correspondence with afflictions; 7. The gate of correspondence with secondary afflictions; 8. The gate of distinguishing the three natures; 9. The gate of distinguishing the realms and grounds; 10. The gate of distinguishing learning, etc.; 11. The gate of distinguishing the three severances. These will be explained in correspondence with the later scriptures. Seeking and Examining both allow correspondence with the previous two (sleep and regret) and five mental factors. When Seeking corresponds, Examining does not correspond; when Examining corresponds, Seeking does not arise. In order to show this meaning, the word 'allow' (róng) is used. These four uncertain mental factors all allow correspondence with the five feelings. What this means is that the four uncertain mental factors do not arise simultaneously, and consciousness and the five feelings do not arise simultaneously. They do not all correspond at the same time, but allow for the meaning of corresponding before and after. Therefore, the word 'allow' (róng) is used here and there. Regret allows correspondence with ignorance (Wú Míng - delusion), etc. If unwholesome regret can correspond with ignorance. If

善惡作無相應義。若於貪等縱不善悔亦不相應。粗細異故。

與二種善皆得相應等者。一生得善。謂善性善生便得故。二方便善。謂聞思修方便生故。其生得善有惡作者。于已作惡生追悔故。于不作善悔不作故。于善心時有睡眠故。于諸善事亦得尋伺。若方便善聞等位中。睡眠尋伺皆得有故。

后三皆通染凈無記等者。染無記者即是有覆。凈無記者即是無覆。睡眠尋伺行解粗細通染凈故。惡作唯凈。四非是染。行解粗猛。而染無記是審細故。

四無記中悔唯中二等者。行相粗猛故非異熟。非定引生故非通果。

悔非無學離欲舍故者。謂此悔者唯屬欲界。離欲界時早已舍悔。況無學者離三界惑而有悔也。

亦邪見等勢力起者。邪見力起故是見斷。等即等取身邊見等。諸俱生惑是彼引生故通修斷。

於五法中通二種者。謂通分別及與正智。釋其所以其如下文。

說正思惟是無漏者。顯揚瑜伽二論皆說　思惟諸諦得與無漏作意相應。此中思惟即是尋求。既許尋求是無漏。故伺通無漏其義準知。

又說彼是言說因故者。諸論皆說。尋伺乃是語之加行。要因尋伺發語言故。統論加行總有三種。一身加行。謂出入息。由出入息身得存故。二語加行。謂即尋伺。若無尋伺無語言故

【現代漢語翻譯】現代漢語譯本『善惡作無相應義』的意思是，善和惡作（Kukritya，後悔）沒有相應的關係。如果對於貪等煩惱，即使沒有好好地懺悔，也不會相應，因為粗細程度不同。

『與二種善皆得相應等者』的意思是，惡作與兩種善都能相應：一是生得善（Sahaja-kusala），即天生具有的善性，自然而然就具備；二是方便善（Prayoga-kusala），即通過聽聞、思考、修習等方便而產生的善。生得善的人會有惡作，因為他們會對已經做過的惡事感到追悔，對沒有做的善事感到後悔，在善心生起時會有睡眠（Middha，昏沉）的干擾，對於各種善事也會有尋（Vitarka，粗略的思考）和伺（Vicara，細緻的思考）。如果是方便善，在聽聞等階段，睡眠和尋伺都可能存在。

『后三皆通染凈無記等者』的意思是，睡眠、尋和伺這三者都通於染污（Klista）、清凈（Suddha）和無記（Avyakrta）等狀態。染污和無記是指有覆無記（Sasrava-avyakrta），清凈無記是指無覆無記（Anasrava-avykrta）。睡眠和尋伺在行為和理解上，粗略和細緻都通於染污和清凈。而惡作只有清凈的狀態，四非（指四種顛倒見）是染污的，行為和理解是粗猛的，而染污無記是審慎細緻的。

『四無記中悔唯中二等者』的意思是，在四種無記中，後悔只屬於其中的兩種（即有覆無記和無覆無記），因為它的行相粗猛，所以不是異熟果（Vipaka-phala），也不是由禪定所引發，所以不是通果（Nisyanda-phala）。

『悔非無學離欲舍故者』的意思是，後悔不是無學（Asekha，已證阿羅漢果位者）的境界，因為他們已經離開了欲界的慾望，捨棄了後悔。更何況無學者已經遠離了三界的迷惑，怎麼還會有後悔呢？

『亦邪見等勢力起者』的意思是，後悔也可能由邪見（Mithya-drsti，錯誤的見解）等勢力的影響而產生，由邪見的力量產生的後悔屬於見斷（Drsti-heya，通過見道斷除的煩惱）。『等』字包括了身見（Satkaya-drsti，認為五蘊和合的身體是真實存在的『我』）等。那些與生俱來的迷惑是由邪見等引發的，所以屬於修斷（Bhavana-heya，通過修道斷除的煩惱）。

『於五法中通二種者』的意思是，在五法（五蘊）中，尋和伺通於兩種，即分別（Kalpana，概念性的思維）和正智（Samyak-jnana，正確的智慧）。原因將在下文解釋。

『說正思惟是無漏者』的意思是，《顯揚聖教論》（Abhidharmasamuccaya）和《瑜伽師地論》（Yogacarabhumi-sastra）都說，『思惟諸諦』（Manasikara-arya-satya，如理作意四聖諦）能與無漏作意（Anasrava-manaskara，不被煩惱污染的作意）相應。這裡所說的『思惟』就是尋求。既然允許尋求是無漏的，那麼伺通於無漏的道理也就明白了。

『又說彼是言說因故者』的意思是，各種論典都說，尋和伺是語言的加行（Prayoga，準備工作），因為需要通過尋和伺才能發出語言。總的來說，加行有三種：一是身加行（Kaya-prayoga），即出入息（呼吸），因為身體依靠出入息才能存在；二是語加行（Vak-prayoga），即尋和伺，如果沒有尋和伺，就沒有語言。

【English Translation】 English version 『善惡作無相應義』 means that good and Kukritya (remorse) are not related. If one does not properly repent for afflictions such as greed, it will not be related because the degree of coarseness is different.

『與二種善皆得相應等者』 means that Kukritya can be related to two kinds of good: one is Sahaja-kusala (innate goodness), which is the inherent good nature that one naturally possesses; the other is Prayoga-kusala (acquired goodness), which is the goodness that arises through means such as hearing, thinking, and practicing. Those with innate goodness will have Kukritya because they will feel remorse for the evil deeds they have done and regret for the good deeds they have not done. When good thoughts arise, they will be disturbed by Middha (lethargy), and they will also have Vitarka (gross thought) and Vicara (subtle thought) regarding various good deeds. If it is acquired goodness, sleep and Vitarka/Vicara may exist in the stages of hearing, etc.

『后三皆通染凈無記等者』 means that Middha, Vitarka, and Vicara all pertain to states such as Klista (defiled), Suddha (pure), and Avyakrta (neutral). Klista and Avyakrta refer to Sasrava-avykrta (defiled neutrality), while Suddha Avyakrta refers to Anasrava-avykrta (undefiled neutrality). In terms of behavior and understanding, the coarseness and subtlety of Middha and Vitarka/Vicara pertain to both defilement and purity. Kukritya only has a pure state, the four Viparyasas (four inverted views) are defiled, and the behavior and understanding are coarse, while defiled neutrality is cautious and subtle.

『四無記中悔唯中二等者』 means that among the four types of neutrality, remorse only belongs to two of them (i.e., defiled neutrality and undefiled neutrality), because its characteristics are coarse and fierce, so it is not Vipaka-phala (result of maturation), nor is it caused by Samadhi (meditative concentration), so it is not Nisyanda-phala (result in accordance with the cause).

『悔非無學離欲舍故者』 means that remorse is not the state of Asekha (one who has attained Arhatship), because they have already left the desires of the desire realm and abandoned remorse. Moreover, how could an Asekha, who has already abandoned the delusions of the three realms, still have remorse?

『亦邪見等勢力起者』 means that remorse may also arise from the influence of forces such as Mithya-drsti (wrong views). Remorse arising from the power of wrong views belongs to Drsti-heya (afflictions to be abandoned through the path of seeing). 『等』 includes Satkaya-drsti (the view that the aggregation of the five skandhas is a real 『self』). Those innate delusions are caused by wrong views, etc., so they belong to Bhavana-heya (afflictions to be abandoned through the path of cultivation).

『於五法中通二種者』 means that among the five dharmas (five aggregates), Vitarka and Vicara pertain to two types, namely Kalpana (conceptual thinking) and Samyak-jnana (right knowledge). The reason will be explained below.

『說正思惟是無漏者』 means that both the Abhidharmasamuccaya and the Yogacarabhumi-sastra say that 『Manasikara-arya-satya』 (right mindfulness of the Four Noble Truths) can be related to Anasrava-manaskara (undefiled mindfulness). The 『思惟』 (thinking) mentioned here is seeking. Since seeking is allowed to be undefiled, then the principle that Vicara pertains to the undefiled is also understood.

『又說彼是言說因故者』 means that various treatises say that Vitarka and Vicara are the Prayoga (preparatory actions) of speech, because language can only be uttered through Vitarka and Vicara. In general, there are three types of Prayoga: one is Kaya-prayoga (physical preparatory action), which is breathing, because the body relies on breathing to exist; the second is Vak-prayoga (verbal preparatory action), which is Vitarka and Vicara, because without Vitarka and Vicara, there would be no language.

。三心加行。謂即受想。此若滅時心隨滅故。故說尋伺為言說因。

非如佛地無功用者。此通外難。謂外難云。八地已上得無功用。于說法時寧有尋伺。為通此難故有此文。然無功用有其二種。內證真理外起作用。八地雖于內證任運。而外作用未得自在。不同佛地于內于外皆無功用。故有尋伺。

非謂即心分位差別者。如唯識論有難起云。如是六位諸心所法。為別離心有別自性。為即是心分位差別。若說離心有別自性。如何經說染凈由心。莊嚴論頌復云何通。如彼頌云。如是似貪等。或似於信等。無別染善法。

論自釋云。應說離心有別心所。以心勝故說唯識等。若不爾者。即離心體無別心所但假立者。則五蘊性應不得成。無受想行三蘊體故。故有頌云。五種性不成。分位差過失。因緣無別故。與聖教相違。故知離心有別心所。諍根生死次第因者。諍有二種。一者欲諍。欲謂五欲。二者見諍。見謂五見。諍謂煩惱。諍即是根名為諍根。由味受故貪著諸色。由倒想故貪著諸見。故受想二與諍為因。生死因者。由耽著受起倒想故生死輪迴。故受想二為生死因。次第因者。復有四種。一隨粗次第。色有對故諸蘊中粗。餘四無對故先明色。于無色中次受最粗。如言手痛非想等故。若對行識其想乃粗。男女等

【現代漢語翻譯】現代漢語譯本：三心加行，指的是受、想二心。如果受和想滅盡，心識也會隨之滅盡。因此說尋和伺是言說的原因。

不像佛地那樣沒有功用。這是爲了迴應外道的詰難。外道詰難說：『八地以上的菩薩已經證得無功用，在說法的時候怎麼還會有尋和伺呢？』爲了迴應這個詰難，所以有這段文字。然而，無功用有兩種：內在證悟真理，外在發起作用。八地菩薩雖然在內在證悟上任運自在，但外在作用尚未完全自在，不同於佛地菩薩在內在和外在上都無功用。所以八地菩薩還有尋和伺。

不是說這些心所只是心的不同狀態。就像《唯識論》中提出的疑問：『這六位心所法，是獨立於心識之外，有各自的體性呢？還是僅僅是心識的不同狀態？』如果說它們獨立於心識之外，有各自的體性，那麼『染凈由心』的經文又該如何解釋？《莊嚴論頌》又該如何理解？就像那裡的頌文所說：『像貪等，或者像信等，沒有獨立的染污或善良的法。』

論中自己解釋說：『應該說心識之外有獨立的心所。因為心識是主要的，所以說唯識等等。』如果不是這樣，如果離開心識本體就沒有獨立的心所，只是假立的，那麼五蘊的體性就無法成立，因為沒有受、想、行這三個蘊的體性。所以有頌文說：『五種體性不能成立，只是狀態的差別有過失，因為因緣沒有差別，與聖教相違背。』所以要知道心識之外有獨立的心所。諍根、生死、次第的因：諍有兩種，一是欲諍（yu zheng，desire conflict），欲指的是五欲（wu yu，five desires）；二是見諍（jian zheng，view conflict），見指的是五見（wu jian，five views）。諍就是煩惱。諍就是根，稱為諍根。因為貪著滋味，所以貪著各種色。因為顛倒的想，所以貪著各種見。所以受和想是諍的原因。生死因：因為耽著受而生起顛倒的想，所以生死輪迴。所以受和想是生死的原因。次第因：又有四種，一是隨粗細的次第。色蘊是有對的，所以在諸蘊中最為粗顯，其餘四蘊是無對的，所以先說明色蘊。在無色蘊中，其次是受蘊最為粗顯，就像說手痛，而不是說非想等。如果與行蘊和識蘊相比，想蘊就顯得粗顯。男女等

【English Translation】 English version: The three mental functions of exertion refer to sensation (受, shou) and conception (想, xiang). If these are extinguished, the mind also ceases. Therefore, it is said that initial and sustained application of thought (尋伺, xun si) are the cause of speech.

It is not like the Buddha-ground, which is without effort. This addresses an external objection. The external objection states: 'Bodhisattvas above the eighth ground have attained non-effort. How can they still have initial and sustained application of thought when teaching the Dharma?' This passage is to address this objection. However, there are two types of non-effort: internal realization of truth and external arising of function. Although Bodhisattvas on the eighth ground are spontaneously free in their internal realization, their external function is not yet completely free, unlike the Buddha-ground, which is without effort both internally and externally. Therefore, they still have initial and sustained application of thought.

It is not that these mental factors are merely different states of the mind. As the Vijnaptimatrata-siddhi-sastra (唯識論, Wei Shi Lun) raises the question: 'Are these six categories of mental factors separate from the mind, having their own distinct nature? Or are they merely different states of the mind?' If they are said to be separate from the mind, having their own distinct nature, how can the sutra stating 'defilement and purity are due to the mind' be explained? How can the verses in the Ornament of the Mahayana Sutras (莊嚴論頌, Zhuang Yan Lun Song) be understood? Like the verse that says: 'Like greed, or like faith, there are no separate defiled or virtuous dharmas.'

The treatise itself explains: 'It should be said that there are separate mental factors apart from the mind. Because the mind is primary, it is said that it is only consciousness, etc.' If this were not the case, if there were no separate mental factors apart from the mind-essence, but only hypothetical ones, then the nature of the five aggregates (五蘊, wu yun) could not be established, because there would be no aggregates of sensation, conception, and volition. Therefore, there is a verse that says: 'The five natures cannot be established, the fault is in the difference of states, because the causes and conditions are not different, which contradicts the sacred teachings.' Therefore, know that there are separate mental factors apart from the mind. The causes of conflict, birth and death, and sequence: There are two types of conflict: one is desire conflict (欲諍, yu zheng), desire refers to the five desires (五欲, wu yu); the other is view conflict (見諍, jian zheng), view refers to the five views (五見, wu jian). Conflict is affliction. Conflict is the root, called the root of conflict. Because of craving flavors, there is attachment to various forms. Because of inverted conceptions, there is attachment to various views. Therefore, sensation and conception are the cause of conflict. The cause of birth and death: Because of attachment to sensation, inverted conceptions arise, so there is the cycle of birth and death. Therefore, sensation and conception are the cause of birth and death. The cause of sequence: There are also four types, one is the sequence according to coarseness. The form aggregate is resistant, so it is the coarsest among the aggregates, the other four aggregates are non-resistant, so the form aggregate is explained first. Among the formless aggregates, sensation is the coarsest, like saying hand pain, not non-thought, etc. If compared to the volition and consciousness aggregates, conception is coarse. Male and female, etc.

想易了知故。若對於識其行即粗。貪嗔等行易了知故。識最為細。總取境相難分別故。最後說也。二隨染次第。從無始來男女於色更相愛樂。緣此色愛起耽著受。此受復因倒想而生。此想復由煩惱而起。如是煩惱復由識生。由此隨染立蘊次第。第三隨器次第。器謂皿等米麵等物。夫欲設食先求食器。次求米麵以為飲食。次求鹽酢以為助味。得諸物已付廚人造。將就食人受諸果報。如其所應喻蘊次第。四隨界次第。于欲界中有諸妙欲。色最顯了。於色界中有勝喜樂。受想顯了。三無色天取空等相。想最顯了。有頂地中思最為勝。行相顯了。此前四蘊識住其中。故最後說。由此四因立蘊次第。故以受想別為蘊也。此中因者所以義故。

設無表色亦所造者。俱舍頌云。大種所造性。由此說無表。此中造者即是因義。若爾何不用余造色。是有對耶。答。以能造大是微細故。故是無表不可見也。

唯七心界者。謂六識界及以意界。此於三世能當現益而緣境界名為心界。

一異熟生二所長養等者。此是俱舍五類義門。此中說四。若兼實事則為五種。彼論通約十八界辯。既兼無為故具五類。此既唯色故無堅實。言異熟者。性是無記。從善惡因之所生故。言長養者。謂因飲食長小令大。養瘦令肥。名所長養。言等流

【現代漢語翻譯】現代漢語譯本：容易理解的緣故。如果對於識別其行為來說，行為是粗略的。貪婪、嗔恨等行為容易理解。意識最為細微，總體把握境相難以分辨，所以最後說。第二，按照染污的次第。從無始以來，男女對於色相互愛戀，因為這種色愛而產生耽著和感受。這種感受又因為顛倒的妄想而產生，這種妄想又由煩惱而起。這樣，煩惱又由意識產生。因此，按照染污的次第建立蘊的次第。第三，按照器具的次第。器具是指盤子等，米麵等食物。想要準備食物，先要尋找餐具，然後尋找米麵作為飲食，再尋找鹽醋作為調味品。得到這些東西后交給廚師製作，然後讓用餐的人接受各種果報。就像這樣比喻蘊的次第。第四，按照界的次第。在欲界中，有各種美妙的慾望，色最為明顯。在**中，有殊勝的喜樂，感受和思想最為明顯。三無色天的眾生執取空等相，思想最為明顯。有頂天中，思最為殊勝，行為的相狀最為明顯。此前面的四個蘊，意識就住在其中，所以最後說。由於這四個原因，建立蘊的次第，所以將感受和思想分別作為蘊。這裡所說的『因』，是『所以』的意思。假設沒有無表色也是被造的，俱舍頌說：『大種所造性，由此說無表。』這裡所說的『造』，就是『因』的意思。如果這樣，為什麼不用其他的造色？是因為有對嗎？回答：因為能造的大種是微細的，所以是無表，不可見。只有七心界，是指六識界和意界。這七個界在三世中能夠當下和未來利益眾生，並且緣取境界，所以稱為心界。一、異熟生，二、所長養等，這是《俱舍論》中的五類義門。這裡說了四種。如果加上實事，就是五種。該論通盤討論十八界，因為兼顧了無為法，所以具備五類。這裡只討論色法，所以沒有堅實。所說的『異熟』，性質是無記，從善惡的因所生。所說的『長養』，是指因為飲食而使小的長大，養瘦的變肥，稱為所長養。所說的『等流』

【English Translation】 English version: It is easy to understand, hence it is said. If one considers its activity, it is coarse. Activities like greed and hatred are easy to understand. Consciousness is the most subtle, as grasping the overall appearance of objects is difficult to distinguish, hence it is mentioned last. Second, according to the order of defilement. From beginningless time, men and women have loved each other's forms, and from this love of form arises attachment and feeling. This feeling arises from inverted thought, and this thought arises from afflictions. Thus, afflictions arise from consciousness. Therefore, the aggregates are established in the order of defilement. Third, according to the order of utensils. Utensils refer to plates, etc., and food refers to rice and flour, etc. To prepare food, one first seeks utensils, then rice and flour for food, and then salt and vinegar for flavoring. After obtaining these things, they are given to the cook to prepare, and then the diner receives various fruits of their actions. This is how the order of the aggregates is metaphorically established. Fourth, according to the order of realms. In the desire realm (Kāmadhātu), there are various wonderful desires, and form (Rūpa) is the most obvious. In the **, there is supreme joy, and feeling (Vedanā) and perception (Saṃjñā) are the most obvious. The beings of the three formless realms (Arūpadhātu) grasp at characteristics such as emptiness, and perception is the most obvious. In the peak of existence (Bhavāgra), thought (Saṃskāra) is the most excellent, and the aspect of activity is the most obvious. The previous four aggregates reside within consciousness, so it is mentioned last. Due to these four reasons, the order of the aggregates is established, so feeling and perception are treated as separate aggregates. Here, 'cause' (Hetu) means 'reason'. Suppose there were no unmanifested form (Avijñapti-rūpa) that is also created, the Kośa verse says: 'The nature created by the great elements, hence it is called unmanifested.' Here, 'created' means 'cause'. If so, why not use other created forms? Is it because they are tangible (Sapratiha)? The answer is: because the great elements that create are subtle, hence they are unmanifested and invisible. Only the seven mind-elements (Citta-dhātu) refer to the six consciousness-elements (Vijñāna-dhātu) and the mind-element (Mana-dhātu). These seven elements can benefit beings in the three times (past, present, and future) and grasp at objects, hence they are called mind-elements. One, born from different maturation (Vipāka-ja); two, nourished (Pushta), etc. These are the five categories of meaning in the Abhidharmakośa. Here, four are mentioned. If real entities (Dravya) are included, there are five types. That treatise discusses the eighteen elements in general, and because it includes unconditioned dharmas (Asaṃskṛta-dharma), it has all five categories. Here, only form is discussed, so there is no solidity. 'Different maturation' is of an indeterminate (Avyākṛta) nature, born from the causes of good and evil. 'Nourished' refers to making the small grow large and the thin become fat through food, called nourished. 'Equal flow' (Niḥsyanda)

者。等為齊等。流謂流類。是前念之流類故。言剎那者。謂苦法忍無漏聖智唯一剎那得究竟故。言實事者。實謂堅實。事謂體事。不為四相所遷動故。此中五根通前二類。異熟因生所長養故。色香味觸更兼等流。是內四塵前流類故。聲無異熟。通次二類。以隨色起有間斷故。其法處色唯有二種。初無漏心俱時起者剎那所攝。后無漏心俱時起者等流所攝。此十一色既非無為。即無堅實。若就俗諦體皆異故。或通五類。

為令取境明瞭端嚴等者。俱舍頌云。然為令端嚴。眼等各生二。釋有二家。一云。為莊嚴身令端嚴故生二處。故有難云。若本來爾誰言醜陋。諸貓鴟等設有二處有何端嚴。是故應說。為令取境明瞭端嚴。現見世間閉一眼時。所見色等不分明故。彼復頌云。或二眼俱時。見色分明故。

由其作用遠速明異等者。五識之中眼耳用遠。能取遠境故向前說。就二識中眼識用遠故在耳先。如遠見人撞擊鐘鼓后聞聲故。鼻舌二根用俱非遠。先說鼻者。謂由兩義。一速二明。所言速者。如對香美諸飲食時。鼻先嗅香舌後嘗味。所言明者。味中有香。香細于味。鼻根能取味中細者。故是明利。香中有味。味粗于香。舌根能取香中粗者。故說不明。身最遲闇故最在後。

如香荾花者。即今時人所食用者胡荾

【現代漢語翻譯】現代漢語譯本：『等』是指『齊等』（相同）。『流』是指『流類』（同類相續）。因為是前唸的流類，所以說『剎那』。說『剎那』，是因為苦法忍（Khanti-ñāṇa）的無漏聖智只有一個剎那就能得到究竟。說『實事』，『實』是指堅實，『事』是指體事，不被四相（生、住、異、滅）所遷動。這裡面的五根（眼、耳、鼻、舌、身）通於前兩類（異熟生和等流生），因為是異熟因所生、所長養的緣故。色、香、味、觸更兼有等流，因為是內在的四塵（色、聲、香、味）前唸的流類。聲沒有異熟，通於后兩類（心俱生和業所生），因為隨色而起，有間斷的緣故。法處所攝的色只有兩種：最初的與無漏心同時生起的屬於剎那所攝，後來的與無漏心同時生起的屬於等流所攝。這十一種色既然不是無為法，就沒有堅實的體性。如果就俗諦來說，它們的體性都是不同的，或者通於五類。

爲了使取境明瞭端嚴等。《俱舍論》的頌文說：『然為令端嚴，眼等各生二。』（爲了使端正莊嚴，眼等器官各有兩個。）對此有兩種解釋。一種說法是：爲了莊嚴身體，使之端正莊嚴，所以生出兩個。因此有人提出疑問：如果本來就是這樣，誰說醜陋呢？貓頭鷹等即使有兩個眼睛，有什麼端正莊嚴可言呢？所以應該說：爲了使取境明瞭端嚴。現在看到世間閉上一隻眼睛時，所見到的顏色等不分明。頌文又說：『或二眼俱時，見色分明故。』（或者兩隻眼睛同時看，見到的顏色才分明。）

由於它們的作用有遠近、速度、明暗的差異等。五識（眼識、耳識、鼻識、舌識、身識）之中，眼識和耳識的作用遠，能夠取到遠處的境界，所以放在前面說。就眼識和耳識這兩種識來說，眼識的作用遠，所以在耳識之前。比如遠處有人撞擊鐘鼓，先看到撞擊的動作，然後才聽到聲音。鼻根和舌根的作用都不是遠，先說鼻根，是因為兩個原因：一是速度快，二是明瞭。所說的速度快，比如面對香味美好的飲食時，鼻子先聞到香味，舌頭后嚐到味道。所說的明瞭，味道中有香味，香味比味道細微，鼻根能夠取到味道中細微的部分，所以是明利。香中有味道，味道比香味粗糙，舌根只能取到香中粗糙的部分，所以說不明瞭。身識最遲鈍、最闇昧，所以放在最後。

『如香荾花』，就是現在人所食用的胡荽（芫荽）。

【English Translation】 English version: 'Equality' means 'equal and identical'. 'Flow' refers to 'categories of flow' (continuous similar types). Because it is the flow of previous thoughts, it is called 'instant'. The term 'instant' is used because the undefiled wisdom of Khanti-ñāṇa (patience-wisdom) can attain ultimate realization in a single instant. 'Reality' means 'solid and real', and 'thing' refers to the substance, not moved by the four characteristics (birth, duration, change, and extinction). Among these, the five roots (eye, ear, nose, tongue, body) are common to the first two categories (resulting from maturation and equiflow), because they are born and nourished by the cause of maturation. Form, smell, taste, and touch also include equiflow, because they are the flow of the previous four internal dusts (form, sound, smell, taste). Sound has no maturation result and is common to the latter two categories (born simultaneously with mind and born from karma), because it arises following form and is intermittent. The form included in the 'sphere of objects' has only two types: the initial one arising simultaneously with the undefiled mind is included in the instant, and the subsequent one arising simultaneously with the undefiled mind is included in the equiflow. Since these eleven forms are not unconditioned, they have no solid substance. If considered from the perspective of conventional truth, their substances are all different, or they are common to all five categories.

To make the perception of objects clear and dignified, etc. The verse in the Abhidharmakośa says: 'However, to make them dignified, each of the eyes, etc., arises in pairs.' There are two explanations for this. One explanation is: to adorn the body and make it dignified, therefore two are born. Hence, someone raises the question: If it was originally like this, who would say it is ugly? Even if owls and other creatures have two eyes, what dignity is there? Therefore, it should be said: to make the perception of objects clear and dignified. Now, seeing that when one eye is closed in the world, the colors, etc., seen are not clear. The verse also says: 'Or when both eyes see together, the color is clear.'

Due to the differences in their functions, such as distance, speed, and clarity, etc. Among the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness), the functions of eye consciousness and ear consciousness are far-reaching, capable of perceiving distant objects, so they are mentioned first. Regarding eye consciousness and ear consciousness, the function of eye consciousness is far-reaching, so it comes before ear consciousness. For example, when someone far away strikes a bell or drum, one sees the striking action first and then hears the sound. The functions of the nose root and tongue root are neither far-reaching. The nose root is mentioned first for two reasons: one is speed, and the other is clarity. The so-called speed refers to, for example, when facing fragrant and delicious food, the nose smells the fragrance first, and the tongue tastes the flavor later. The so-called clarity refers to the fact that there is fragrance in the taste, and the fragrance is more subtle than the taste. The nose root can perceive the subtle part of the taste, so it is clear and sharp. There is taste in the fragrance, and the taste is coarser than the fragrance. The tongue root can only perceive the coarse part of the fragrance, so it is said to be unclear. Body consciousness is the slowest and most obscure, so it is placed last.

'Like the coriander flower' refers to the coriander (cilantro) that people eat today.

菜是。然此荾字數體不同。或作荽字。或作䕑字。然其隨方所呼又別。若河西人呼為胡荾。若山東人呼為䕑荾。若江淮人呼為香荾。其花微細行布臺上。眼根極微故如是也。

俱舍說八但約執受及無受等者。一有執受大種為因有情名可意聲。如人好語等。由可詮表云有情名。二有執受大種為因有情名不可意聲。如人惡罵等。三有執受大種為因非有情名可意聲。如手拍節等。非可詮表名非有情。四有執受大種為因非有情名不可意聲。如人拳搭等。五無執受大種為因有情名可意聲。如化人好語等。以化人身無執受故。大無執受大種為因有情名不可意聲。如化人惡罵等。七無執受大種為因非有情名可意聲。如箏笛等。八以無執受大種為因非有情名不可意聲。如錯鋸等。此八種聲於前大乘十一聲中前六建立。

此觸別名又二十二等者。此諸觸相依八種因之所建立。澀之一種依摩建立。滑之一種依相建立。輕重二種依秤建立。緩急二種依執建立。冷暖二種依觸建立。粘養強弱依雜建立。地水雜故粘。風火雜故癢。地風雜故強。水火雜故弱。依界平等建立勇息。四大界平無畏故勇。平等安和無動故息。界不平等建立余觸。風火增故饑。地火增故渴。地水增故飽。風火增故悶。病老死等皆由大增以有隨增。以有隨增名不

【現代漢語翻譯】現代漢語譯本：菜蔬是這樣。然而這個『荾』字寫法有多種。有的寫作『荽』字，有的寫作『䕑』字。然而隨著地方不同叫法也不同。河西人稱之為『胡荾』，山東人稱之為『䕑荾』，江淮人稱之為『香荾』。它的花非常細小，像鋪在臺子上一樣。眼根非常細微，所以是這樣。

《俱舍論》所說的八種聲音，只是根據執受和無執受等來區分。第一種，以有執受的大種為因，有情發出可意的聲音，比如人說好話等。因為可以表達意義，所以稱為『有情名』。第二種，以有執受的大種為因，有情發出不可意的聲音，比如人惡語謾罵等。第三種，以有執受的大種為因，非有情發出可意的聲音，比如用手拍打節奏等。因為不能表達意義，所以稱為『非有情』。第四種，以有執受的大種為因，非有情發出不可意的聲音，比如**撞擊等。第五種，以無執受的大種為因，有情發出可意的聲音，比如化人說好話等。因為化人的身體沒有執受。第六種，以無執受的大種為因，有情發出不可意的聲音，比如化人惡語謾罵等。第七種，以無執受的大種為因，非有情發出可意的聲音，比如箏笛等樂器發出的聲音。第八種，以無執受的大種為因，非有情發出不可意的聲音，比如鋸子鋸東西發出的刺耳聲音。這八種聲音在前述大乘的十一種聲音中，是根據前六種建立的。

這種觸覺的別名又有二十二種等。這些觸覺的相狀是依靠八種因緣建立的。澀的感覺依靠摩擦建立。滑的感覺依靠接觸建立。輕重兩種感覺依靠秤量建立。緩急兩種感覺依靠執持建立。冷暖兩種感覺依靠觸碰建立。粘、癢、強、弱依靠混合建立。地和水混合產生粘的感覺，風和火混合產生癢的感覺，地和風混合產生強的感覺，水和火混合產生弱的感覺。依靠四大界平等建立勇和息。四大界平等，沒有畏懼，所以產生勇的感覺。平等安和，沒有動搖，所以產生息的感覺。四大界不平等，建立其餘的觸覺。風和火增多產生飢餓的感覺，地和火增多產生口渴的感覺，地和水增多產生飽脹的感覺，風和火增多產生煩悶的感覺。疾病、衰老、死亡等都是由於大種增多引起的，因為有隨之而來的增多，所以稱為不...

【English Translation】 English version: Vegetables are like this. However, the character '荾' (suī) has different forms. Some write it as '荽' (suī), and some write it as '䕑' (wēi). However, the names vary depending on the region. People in Hexi call it '胡荾' (hú suī) (coriander), people in Shandong call it '䕑荾' (wēi suī), and people in Jianghuai call it '香荾' (xiāng suī) (fragrant coriander). Its flowers are very small, like being spread on a platform. The root of the eye is extremely small, so it is like this.

The eight kinds of sounds mentioned in the Abhidharmakośa are distinguished only based on what is grasped and not grasped, etc. The first is that, with the great elements that are grasped as the cause, sentient beings produce pleasant sounds, such as people speaking kindly. Because it can express meaning, it is called 'sentient being name'. The second is that, with the great elements that are grasped as the cause, sentient beings produce unpleasant sounds, such as people cursing badly. The third is that, with the great elements that are grasped as the cause, non-sentient beings produce pleasant sounds, such as tapping a rhythm with the hand. Because it cannot express meaning, it is called 'non-sentient being'. The fourth is that, with the great elements that are grasped as the cause, non-sentient beings produce unpleasant sounds, such as **striking. The fifth is that, with the great elements that are not grasped as the cause, sentient beings produce pleasant sounds, such as a transformation being speaking kindly. Because the body of the transformation being is not grasped. The sixth is that, with the great elements that are not grasped as the cause, sentient beings produce unpleasant sounds, such as a transformation being cursing badly. The seventh is that, with the great elements that are not grasped as the cause, non-sentient beings produce pleasant sounds, such as the sounds produced by zither and flute. The eighth is that, with the great elements that are not grasped as the cause, non-sentient beings produce unpleasant sounds, such as the grating sound of a saw cutting something. These eight kinds of sounds are established based on the first six of the eleven kinds of sounds in the aforementioned Mahayana.

These different names of touch are also twenty-two in number, etc. These characteristics of touch are established based on eight kinds of causes. The feeling of roughness is established based on friction. The feeling of smoothness is established based on contact. The two feelings of lightness and heaviness are established based on weighing. The two feelings of slowness and quickness are established based on holding. The two feelings of coldness and warmth are established based on touching. Stickiness, itchiness, strength, and weakness are established based on mixing. Earth and water mixed together produce the feeling of stickiness, wind and fire mixed together produce the feeling of itchiness, earth and wind mixed together produce the feeling of strength, and water and fire mixed together produce the feeling of weakness. Relying on the equality of the four great elements establishes courage and rest. The four great elements are equal, without fear, so the feeling of courage arises. Equal and peaceful, without movement, so the feeling of rest arises. The four great elements are not equal, establishing the remaining touches. Wind and fire increasing produce the feeling of hunger, earth and fire increasing produce the feeling of thirst, earth and water increasing produce the feeling of fullness, wind and fire increasing produce the feeling of stuffiness. Sickness, old age, death, etc., are all caused by the increase of the great elements, because there is an increase that follows, so it is called not...

平等。由此等相於身覺故故皆名觸。

雖依思愿善惡種立者。此對小乘故說雖言。謂有部宗別有色法。從表色生體是實有。能防戒色名無表色。若不爾者。受戒已後心起惡時。戒體應失。故知非心而是色也。若經部宗說是種子。以求戒時表色及心和合共熏。在於身中有防非用。非色非心而為無表。今大乘宗唯依善惡勝上思愿熏成種子。在識藏中。此種勢力令身語意不造諸惡。依此種子假立無表。以防色故但名色也。

依遍處定作青等觀等者。言遍處者即十遍處。地水火風青黃赤白空識為十。謂以定慧觀此十種。其量廣大周普無邊。悉皆遍滿名十遍處。應知前四是所依色。其次四種是能依色。為離色相遍觀空相。為離空相遍觀識相。若十遍處觀行成就。即八解脫而得究竟。

或變第八五塵相分等者。謂彼大地及大海等。皆是第八識之相分。由菩薩等定自在力。變成金銀蘇酪等相。然於此中有其二說。有說假實。以菩薩等定慧之心是第六識分別變無實作用。但令眾生暫時見故。而大地等實不變也。若不爾者應常定住。如何暫有而即無耶。有說實變。以菩薩等定慧力。強擊發本識共相種子。令其改轉種種色相。縱實地等亦隨智變。雖所變相是實非虛。眾生業強卻歸本相。若不爾者應無實體。如何能令有情

【現代漢語翻譯】現代漢語譯本平等。由於這些相在身體上被感知，所以都叫做『觸』（Sparsha，感覺）。

『雖依思愿善惡種立者』，這是針對小乘而說的『雖』字。意思是說，有部宗認為存在一種獨立的色法，從表色產生，本體是真實存在的。這種色法能夠防止違犯戒律，所以叫做『無表色』（Avijñapti-rūpa，無表色）。如果不是這樣，那麼受戒之後，心中生起惡念時，戒體就應該消失。所以可知它不是心，而是色法。如果經部宗認為是種子，那麼在求戒時，表色和心共同熏習，在身體中產生防止違犯戒律的作用。它既不是色法，也不是心，而是作為『無表』而存在。現在大乘宗認為，僅僅依靠善惡的殊勝思愿熏習形成種子，儲藏在阿賴耶識（Ālaya-vijñāna，藏識）中。這種種子的力量使得身語意不造作各種惡業。依靠這種種子，假立『無表』，因為它能防止色法，所以僅僅叫做『色』。

『依遍處定作青等觀等者』，所說的『遍處』（Kṛtsnāyatana，遍處）就是十遍處。即地、水、火、風、青、黃、赤、白、空、識這十種。意思是說，用禪定和智慧觀察這十種，它們的量廣大，周遍無邊，全部充滿，所以叫做十遍處。應該知道，前四種是所依色，其次四種是能依色。爲了離開色相，普遍觀察空相。爲了離開空相，普遍觀察識相。如果十遍處的觀行成就，就能達到八解脫（Aṣṭa-vimokṣa，八解脫）的究竟。

『或變第八五塵相分等者』，所說的大地和大海等，都是第八識（阿賴耶識）的相分（Nimitta-bhāga，相分）。由於菩薩等的禪定自在力，變成金銀、酥酪等相。然而對此有兩種說法。一種說法是假變，認為菩薩等的禪定智慧之心是第六識（意識）的分辨，變化出不真實的景象，只是讓眾生暫時看到而已，而大地等實際上並沒有改變。如果不是這樣，那麼這種變化應該恒常存在，怎麼會只是暫時出現然後消失呢？另一種說法是實變，認為菩薩等的禪定智慧力，強烈地衝擊並激發本識（阿賴耶識）的共相種子，使其改變成各種色相。即使是真實的大地等，也隨著智慧而改變。雖然所變的相是真實的，不是虛假的，但由於眾生的業力強大，最終還是會迴歸到本來的相狀。如果不是這樣，那麼就應該沒有實體，又怎麼能讓有情...

【English Translation】 English version Equality. Because these characteristics are perceived in the body, they are all called 'touch' (Sparsha, sensation).

'Although established based on thoughts, wishes, and seeds of good and evil,' the word 'although' is used in relation to the Hinayana. It means that the Sarvastivada school believes that there is an independent form of matter (rūpa), produced from manifest form (vijñapti-rūpa), and its substance is truly existent. This form of matter can prevent violations of precepts, so it is called 'non-manifest form' (Avijñapti-rūpa). If this were not the case, then after taking precepts, when evil thoughts arise in the mind, the substance of the precepts should disappear. Therefore, it is known that it is not mind, but form. If the Sautrantika school believes it is a seed, then at the time of seeking precepts, manifest form and mind together perfume the body, producing the function of preventing violations of precepts. It is neither form nor mind, but exists as 'non-manifest'. Now, the Mahayana school believes that it is only based on the superior thoughts and wishes of good and evil that perfume and form seeds, stored in the Alaya-vijñāna (storehouse consciousness). The power of these seeds causes body, speech, and mind not to create various evils. Relying on these seeds, 'non-manifest' is provisionally established, and because it can prevent form, it is only called 'form'.

'Relying on the kasina samadhi to contemplate blue, etc.,' the 'kasina' (Kṛtsnāyatana) refers to the ten kasinas. These are earth, water, fire, wind, blue, yellow, red, white, space, and consciousness. It means that with samadhi and wisdom, these ten are observed, their quantity is vast, pervasive, and boundless, completely filling everything, so they are called the ten kasinas. It should be known that the first four are the form on which one relies, and the next four are the form that relies. In order to leave form characteristics, one universally observes the characteristic of emptiness. In order to leave the characteristic of emptiness, one universally observes the characteristic of consciousness. If the practice of the ten kasinas is accomplished, then the ultimate of the eight liberations (Aṣṭa-vimokṣa) is attained.

'Or transforming the objective aspect of the five dusts of the eighth consciousness, etc.,' the great earth and the great ocean, etc., are all the objective aspect (Nimitta-bhāga) of the eighth consciousness (Alaya-vijñāna). Due to the power of the samadhi of the Bodhisattvas, etc., they are transformed into the appearance of gold, silver, ghee, etc. However, there are two views on this. One view is that it is a false transformation, believing that the mind of samadhi and wisdom of the Bodhisattvas, etc., is the discrimination of the sixth consciousness (mind consciousness), transforming unreal appearances, only allowing sentient beings to see them temporarily, while the great earth, etc., are not actually changed. If this were not the case, then this transformation should be constant, how could it only appear temporarily and then disappear? Another view is that it is a real transformation, believing that the power of the samadhi and wisdom of the Bodhisattvas, etc., strongly strikes and activates the common characteristic seeds of the fundamental consciousness (Alaya-vijñāna), causing them to change into various forms. Even the real earth, etc., also change with wisdom. Although the transformed appearance is real, not false, due to the strong karma of sentient beings, it will eventually return to its original appearance. If this were not the case, then there should be no substance, how could it allow sentient beings...

受用。又應是善不名無記。執唯心定假實相故。雖其改轉皆由定心。由從種子故是實有。性唯無記。是本識緣。是故得名通果無記。

后一通實亦第八識所緣境者。謂定果色有實有假。若是凡夫二乘所變但從定起故是假有。若佛菩薩定慧所變有實作用故皆實有。若是實者本識則緣故通假實識亦緣等。

隨應有彼生門等者。處有二義。一生長義。眼根色境乃是眼識生長處故。二是門義。門者通也。眼根色境通是眼識所行處故。界有三義。一者因義。俱舍論云。是能生本種族義故。因彼種類而出生故。如一山中有多金銀銅鐵等種名為多界。如是一身有十八類諸法種族名十八界。二者性義。俱舍論云。有說界聲表種類義。謂十八法種類自性差別不同名十八界。如張王等性不同故。三者持義。雜集論云。六根六境能持六識。以是六識所依緣故。六識能持受用六境自體相故。

亦有更加隨眠相者。即是小乘大眾部計。彼說現惑名之為纏。隨眠即名不相應矣。

一分無記增盛種子者。四無記中唯除異熟其餘三種是其增盛。能熏成種而起現行。故是一分增盛種也。

依有頂地遊觀無漏等者。遊觀無漏即二乘人後無漏智苦法忍等。皆是正智而能證理斷諸煩惱。其後得智即無此能。又不同於諸菩薩等觀眾

【現代漢語翻譯】現代漢語譯本：所受用的事物，也應該是善的，而不是無記（既非善也非惡的狀態）。因為執著于唯心所現的定境，認為其有真實的體相。雖然定境的改變和轉化都由定心所致，但由於它們是從種子生起的，所以是真實存在的。其自性是無記的，是本識（第八識）所緣的境界。因此，被稱為通於果報的無記。

后一個『通實』，也是第八識所緣的境界，指的是定果色，它有真實和虛假兩種情況。如果是凡夫或二乘（聲聞、緣覺）所變現的，只是從定中生起，所以是虛假的。如果是佛或菩薩以定慧所變現的，具有真實的功用，所以都是真實的。如果是真實的，本識就會緣取它，因此說它通於假和實，識也能緣取。

『隨應有彼生門等』，『處』有兩種含義：一是生長的含義，眼根和色境是眼識生長的處所。二是門戶的含義，門戶是通達的，眼根和色境通達，是眼識所行之處。『界』有三種含義：一是因的含義。《俱舍論》說，『是能生本種族義故』，因為從那個種類而出生。比如一座山中有多種金銀銅鐵等礦藏，稱為多界。同樣，一個身體中有十八類諸法種族，稱為十八界。二是性的含義。《俱舍論》說，有人認為『界』表示種類，指十八法種類自性差別不同，稱為十八界。比如張姓和王姓的性質不同。三是持的含義。《雜集論》說，六根和六境能夠支援六識，因為它們是六識所依的緣。六識能夠支援和受用六境的自體相。

『亦有更加隨眠相者』，這是小乘大眾部的觀點。他們認為現行的惑稱為『纏』，隨眠就稱為不相應行法。

『一分無記增盛種子者』，四種無記中，除了異熟無記，其餘三種都是增盛的。能夠熏成種子，從而生起現行，所以是一分增盛的種子。

『依有頂地遊觀無漏等者』，遊觀無漏指的是二乘人後得的無漏智，如苦法忍等。這些都是正智，能夠證悟真理，斷除各種煩惱。其後得智沒有這種能力。又不同於諸菩薩的觀照。

【English Translation】 English version: What is received and used should also be good, not 'avyākrta' (neither good nor evil). Because of clinging to the 'samādhi' realm manifested by mind-only, considering it to have a real form. Although the changes and transformations of the 'samādhi' realm are caused by the 'samādhi' mind, they are real because they arise from seeds. Its nature is 'avyākrta', the object cognized by the 'ālaya-vijñāna' (eighth consciousness). Therefore, it is called 'avyākrta' that is common to fruition.

The latter 'common reality' also refers to the object cognized by the eighth consciousness, which refers to the 'samādhi'-resultant form ('dhyāna-phala-rūpa'), which has both real and unreal aspects. If it is transformed by ordinary people or 'two vehicles' (Śrāvakas and Pratyekabuddhas), it is unreal because it only arises from 'samādhi'. If it is transformed by Buddhas or Bodhisattvas with 'samādhi' and wisdom, it is all real because it has real function. If it is real, the 'ālaya-vijñāna' will cognize it, so it is said to be common to both unreal and real, and consciousness can also cognize it.

'Correspondingly, there are gates of birth, etc.' 'Place' has two meanings: one is the meaning of growth, the eye-organ and the object of color are the place where eye-consciousness grows. The second is the meaning of gate, the gate is accessible, the eye-organ and the object of color are accessible, and are the place where eye-consciousness travels. 'Dhātu' has three meanings: one is the meaning of cause. The 'Abhidharmakośa' says, 'It is the meaning of the seed of the ability to produce', because it is born from that kind. For example, a mountain has many kinds of gold, silver, copper, iron, etc., called many 'dhātus'. Similarly, a body has eighteen kinds of 'dharma' lineages, called the eighteen 'dhātus'. The second is the meaning of nature. The 'Abhidharmasamuccaya' says that some say that 'dhātu' expresses the meaning of kind, referring to the different natures of the eighteen 'dharmas', called the eighteen 'dhātus'. For example, the natures of the Zhang and Wang surnames are different. The third is the meaning of holding. The 'Abhidharmasamuccaya' says that the six roots and six objects can hold the six consciousnesses, because they are the support and condition of the six consciousnesses. The six consciousnesses can hold and receive the self-nature of the six objects.

'There are also those who add the aspect of 'anuśaya' (latent tendencies)', which is the view of the Mahāsāṃghika school of Hīnayāna. They believe that the manifest afflictions are called 'paryavasthāna' (entanglements), and 'anuśaya' is called non-associated formations.

'A portion of 'avyākrta' seeds that increase', among the four kinds of 'avyākrta', except for 'vipāka' (resultant) 'avyākrta', the other three are increasing. They can perfume into seeds, thereby giving rise to manifestation, so they are a portion of increasing seeds.

'Relying on the peak of existence to roam and contemplate the 'anāsrava' (untainted), etc.', roaming and contemplating the 'anāsrava' refers to the 'anāsrava' wisdom obtained by the 'two vehicles', such as 'kṣānti' (forbearance) regarding the 'duḥkha' (suffering) 'dharma', etc. These are all correct wisdom, which can realize the truth and cut off all afflictions. The wisdom obtained after that does not have this ability. It is also different from the contemplation of the Bodhisattvas.

生心而為說法。但可將為游履觀察一切觀門。與無漏定而為加行。而此無漏屬有頂地。依有頂地心后得故。今此滅定既是無漏。以此無漏為加行入。

恒不恒行心等滅者。末那識性即是恒行。若第六識是不恒行。其無想定是有漏故。令不恒行心心法滅。此滅盡定是無漏故。非但不恒心心法滅。恒行一令染污亦除。言恒不恒心等皆滅。非謂末那凈分亦滅。

如婆沙等句有五種等者。一處中句。不長不短八字成者。二者初句。六字七字所成之者。三者后句。九字已上乃至二十六字成者。四者短句。減六字成者。五者長句。過二十字成者。

若依小乘皆有別性性唯無記等者。說依聲上音韻屈曲別生名等詮召於法。故離聲外別有自性。其性唯是無覆無記。但依聲起非是心力親發生故。聲是心力親發生故通三性也。既唯無記故唯有漏。若是無漏則善性故。

所言老者即異義等者。問。如諸論中所說四相生住異滅。此與諸論名字次第皆不同者。答。三藏所求各有差別。謂素怛攬以次第求。應求言說意義次第。若毗奈耶以因緣求。求何因緣制此學處。阿毗達磨以性相求。但求諸法真實性相。由此諸論所說文義。但顯性相不約次第。作者意異故不相違。

此後十種小乘不立隨是六因四緣攝者。四緣之義

【現代漢語翻譯】現代漢語譯本生起（生心）而為他人說法。但可以將此（生心）作為遊歷觀察一切觀門的途徑，並以無漏定作為輔助修行（加行）。而此無漏定屬於有頂地（Akanistha，色界最高層天）。因為它依賴於有頂地的心后所得。現在這個滅盡定既然是無漏的，就以這個無漏定作為輔助修行而進入。

『恒行』和『不恒行』的心等都滅除，指的是末那識（Manas-vijnana，第七識，意根）的性質是恒常執行的。如果第六識（意識）是不恒常執行的。而無想定是有漏的，所以滅除不恒常執行的心和心所法。這個滅盡定是無漏的，所以不僅不恒常的心和心所法滅除，連恒常執行的染污部分也一併去除。說『恒行』和『不恒行』的心等都滅除，並不是說末那識清凈的部分也滅除了。

如《婆沙論》等所說的句子有五種『等』，指的是：第一種是處中句，不長不短，由八個字組成。第二種是初句，由六個或七個字組成。第三種是后句，由九個字以上，乃至二十六個字組成。第四種是短句，少於六個字組成。第五種是長句，超過二十個字組成。

如果按照小乘的觀點，一切法都有各自的體性，而體性唯是無記等。意思是說，依據聲音上的音韻屈曲，分別產生名稱等，用來詮釋法。所以離開聲音之外，另外有其自性。這個自性只是無覆無記。只是依據聲音而生起，不是心力直接產生的緣故。聲音是心力直接產生的，所以通於三性（善、惡、無記）。既然只是無記，所以只是有漏。如果是無漏，則是善性。

所說的『老』就是『變異』的意思等。問：如各論中所說的四相（生、住、異、滅），這和各論中的名字和次第都不同。答：三藏（Tripitaka，經、律、論）所追求的各有差別。所謂《經藏》（Sutra Pitaka）以次第求，應當尋求言說意義的次第。如果《律藏》（Vinaya Pitaka）以因緣求，尋求什麼因緣制定這個學處（Siksa-pada，戒條）。《論藏》（Abhidhamma Pitaka）以性相求，只尋求諸法真實的體性和現象。因此各論所說的文義，只是顯示體性和現象，不依照次第。作者的意圖不同，所以不相違背。

此後的十種小乘不建立，都是六因四緣所攝。四緣的意義。

【English Translation】 English version Generating the mind to expound the Dharma. But this (generating the mind) can be used as a means to travel and observe all the gates of contemplation, and to use the undefiled Samadhi (無漏定) as an auxiliary practice (加行). This undefiled Samadhi belongs to the Akanistha (有頂地, the highest heaven in the Form Realm). Because it relies on the mind obtained after the Akanistha. Now that this Cessation Samadhi (滅盡定) is undefiled, it is entered by using this undefiled Samadhi as an auxiliary practice.

The cessation of 'constant' and 'inconstant' minds, etc., refers to the nature of Manas-vijnana (末那識, the seventh consciousness, the mind-basis consciousness) being constant. If the sixth consciousness (意識, the mind consciousness) is inconstant, and the Non-Perception Samadhi (無想定) is defiled, then the inconstant mind and mental functions are extinguished. This Cessation Samadhi is undefiled, so not only are the inconstant mind and mental functions extinguished, but even the defiled part of the constant mind is also removed. Saying that 'constant' and 'inconstant' minds, etc., are all extinguished does not mean that the pure part of Manas-vijnana is also extinguished.

As the sentences mentioned in treatises like the 《Mahavibhasa》 (《婆沙論》) have five kinds of 'etc.', it refers to: The first is the middle sentence, neither long nor short, composed of eight characters. The second is the initial sentence, composed of six or seven characters. The third is the subsequent sentence, composed of nine or more characters, up to twenty-six characters. The fourth is the short sentence, composed of fewer than six characters. The fifth is the long sentence, composed of more than twenty characters.

If according to the Hinayana (小乘) view, all dharmas have their own nature, and the nature is only neutral, etc. It means that based on the phonetic inflections of sounds, names, etc., are generated separately to interpret the Dharma. Therefore, apart from sound, there is another self-nature. This nature is only uncovered and neutral. It arises only based on sound, not directly produced by the power of the mind. Sound is directly produced by the power of the mind, so it encompasses the three natures (good, evil, neutral). Since it is only neutral, it is only defiled. If it is undefiled, then it is of good nature.

What is meant by 'old age' is the meaning of 'change', etc. Question: As the four characteristics (birth, duration, change, extinction) mentioned in various treatises, these differ from the names and order in various treatises. Answer: The pursuits of the Tripitaka (三藏, the three baskets of Buddhist scriptures) are different. The Sutra Pitaka (經藏, the basket of discourses) seeks order, and should seek the order of speech and meaning. If the Vinaya Pitaka (律藏, the basket of discipline) seeks causes and conditions, it seeks what causes and conditions led to the establishment of this Siksa-pada (學處, precept). The Abhidhamma Pitaka (論藏, the basket of higher knowledge) seeks characteristics, and only seeks the true nature and phenomena of all dharmas. Therefore, the meaning of the texts mentioned in various treatises only reveals the nature and phenomena, and does not follow the order. The intentions of the authors are different, so they do not contradict each other.

The following ten types are not established by Hinayana, and are all encompassed by the six causes and four conditions. The meaning of the four conditions.

如上所明。言六因者。俱舍頌云。能作及俱有。同類與相應。遍行並異熟。許因唯六種。廣釋名義如俱舍論。恐文繁廣略而不明。

聖者成就十無學法者。即八聖道更加解脫正智為十。此依無學五蘊而立。故總說為十無學法。無學正語業命是無學戒蘊。無學正念正定是無學定蘊。無學正見正思惟正精進是無學慧蘊。無學正念解脫是無學解脫蘊。無學正智是無學解脫知見蘊。

斷伏隨收故合為四者。即合想受不動二種。隨入擇滅及非擇滅。即唯有四故五蘊等說四無為。

性擇別故雖四義殊等者。性為真如。本性有故。擇為擇滅。滅障得故。二義別故開之為二。故五蘊論說有四種。性之與擇皆涅槃性。故涅槃經說三種。

永害當生得不因擇者。謂若煩惱不起無漏聖道斷滅。從未來世合至現在。由闕緣故於未來世畢竟不生不至現在。即此煩惱不生之處所顯無為永害當生煩惱。所得不因無漏慧擇所得。如得忍已不墮惡趣。說于惡趣得非擇滅。雖得忍時未得無漏。由其不起發業煩惱。闕惡趣緣永離惡趣。是故名為永害當生。

謂離遍靜欲未離上欲等者。遍靜即是第三靜慮第三天也。欲者即是三界九地煩惱總名。意說已離第三禪欲。雖有第四靜慮煩惱。三禪已下煩惱已無。苦樂之行一切不行。所得

【現代漢語翻譯】現代漢語譯本：如上所述，關於六因，在《俱舍論》的頌文中說：『能作及俱有，同類與相應，遍行並異熟，許因唯六種。』詳細的解釋和定義如同《俱舍論》中所說。恐怕文字過於繁雜而不夠清晰，所以在此省略。聖者成就十無學法，指的是八聖道加上解脫正智，總共十種。這是依據無學五蘊而建立的。所以總的來說是十無學法。無學正語、正業、正命是無學戒蘊。無學正念、正定是無學定蘊。無學正見、正思惟、正精進是無學慧蘊。無學正念解脫是無學解脫蘊。無學正智是無學解脫知見蘊。斷伏隨收，所以合為四種，指的是合併想受不動這兩種。隨入擇滅以及非擇滅。正因為只有這四種，所以五蘊等經論中說有四無為。性質和選擇不同，雖然四種意義不同等同，性質指的是真如（Tathata），因為本性就存在。選擇指的是擇滅（Pratisamkhyanirodha），因為滅除障礙才能獲得。這兩種意義不同，所以分開為二。因此《五蘊論》中說有四種。性質和選擇都屬於涅槃（Nirvana）的性質。所以《涅槃經》中說有三種。永遠斷除未來生，獲得不是因為選擇，指的是如果煩惱（Klesha）不生起，無漏聖道（Anasrava-aryamarga）斷滅。從未來世本應到來的，因為缺少因緣，所以在未來世畢竟不會生起，也不會到來。這煩惱不生起的地方所顯現的無為（Asamskrta），永遠斷除了未來會生的煩惱。所獲得的不是因為無漏智慧選擇所得。如同獲得忍位（Ksanti）之後，不會墮入惡趣（Durgati）。說在惡趣獲得了非擇滅（Apratisamkhyanirodha）。雖然獲得忍位時還沒有獲得無漏，因為不起造業的煩惱，缺少惡趣的因緣，永遠離開了惡趣。所以稱為永遠斷除未來生。所說的離開遍靜欲，還沒有離開上欲等等，遍靜指的是第三靜慮（Dhyana），也就是第三天。欲指的是三界（Trailokya）九地煩惱的總稱。意思是說已經離開了第三禪的慾望，雖然還有第四靜慮的煩惱，但是三禪以下的煩惱已經沒有了。苦和樂的感受一切都不再經歷，所獲得的。

【English Translation】 English version: As stated above, regarding the six causes, the Kosa verse says: 'The efficient and coexistent, the homogeneous and corresponding, the pervasive and resultant, these six causes are accepted.' Detailed explanations and definitions are as found in the Abhidharmakosa. Fearing that the text would be too lengthy and unclear, it is omitted here. The ten asaiksa (no-more-learning) dharmas attained by a noble one refer to the eightfold noble path plus right knowledge of liberation, totaling ten. This is established based on the asaiksa five aggregates. Therefore, it is generally referred to as the ten asaiksa dharmas. Asaiksa right speech, right action, and right livelihood are the asaiksa aggregate of morality. Asaiksa right mindfulness and right concentration are the asaiksa aggregate of concentration. Asaiksa right view, right thought, and right effort are the asaiksa aggregate of wisdom. Asaiksa right mindfulness liberation is the asaiksa aggregate of liberation. Asaiksa right knowledge is the asaiksa aggregate of the knowledge and vision of liberation. The reason for combining into four due to cutting off, subduing, following, and gathering is that it combines the two, namely perception (samjna) and sensation (vedana), which are immovable. Following the entering into pratisamkhyanirodha (cessation by discrimination) and apratisamkhyanirodha (cessation not by discrimination). Precisely because there are only these four, the Pancaskandha and other scriptures speak of four asamskrta (unconditioned) dharmas. The nature and choice are different, although the four meanings are distinct and unequal. Nature refers to Tathata (suchness), because it exists inherently. Choice refers to Pratisamkhyanirodha, because it is attained by eliminating obstacles. Because these two meanings are different, they are divided into two. Therefore, the Pancaskandha states that there are four types. Both nature and choice belong to the nature of Nirvana. Therefore, the Nirvana Sutra states that there are three types. Permanently eliminating future arising, the attainment is not due to choice. This refers to the fact that if klesha (afflictions) do not arise, the Anasrava-aryamarga (undefiled noble path) cuts them off. What should have come from the future is, due to the lack of conditions, ultimately not born or does not arrive in the future. The asamskrta manifested in the place where these afflictions do not arise permanently eliminates the afflictions that would arise in the future. What is attained is not attained through the choice of undefiled wisdom. Just as after attaining Ksanti (forbearance), one does not fall into Durgati (evil realms). It is said that one attains Apratisamkhyanirodha in the evil realms. Although one has not attained the undefiled when attaining Ksanti, because the afflictions that generate karma do not arise, lacking the conditions for evil realms, one is forever separated from the evil realms. Therefore, it is called permanently eliminating future arising. What is said about leaving the desire of the Brahmaloka (pure abode), but not yet leaving the higher desires, etc., Brahmaloka refers to the third Dhyana (meditative absorption), which is the third heaven. Desire refers to the general name for the afflictions of the nine grounds of the three realms (Trailokya). It means that one has already left the desire of the third Dhyana, although there are still afflictions of the fourth Dhyana, the afflictions below the third Dhyana are already gone. All experiences of suffering and pleasure are no longer experienced, what is attained.

無為名為不動。

意生儒童等者。於五趣蘊我我所見現前行故名之為我。謂諸賢聖如實了知唯有此法更無餘故名為有情。即此是意種類性故名曰意生。即依此意或高或下故名儒童。又摩納婆總名儒童。即美貌之童乃少年。別名高下。以高慢故。或名卑下。能作一切士夫用故名曰士夫。以能增長後有業故名為養育。數往諸趣無厭足故名補特伽羅。謂受和合現存活故名為命者。謂具生等所有法故名為生者。說我能造一切法故名為作者。說我領受一切境故名為受者。知者見者準此應知　在第七識緣第八識起自心相等者。謂第八識非是實我。以從無始似一似常故。第七識緣彼第八識之見分。于自心上變為我相當情而現。而此見分執為實我。故此我見在第七識。

二有間斷在第六識等者。謂第六識強分別故。或總執五蘊以之為我。我別執諸蘊為我我所。以第六識三性易脫。于善心時無我執故。故所執我不恒相續有間斷也。

一緣邪教所說蘊相等者。即諸小乘所執學教名為邪教。不順大乘唯識真如空無相故。彼教所說諸蘊皆實緣此邪教。犢子部等起自心相執有人我。若有部等起自心相執有法我。

二緣邪教所說有我自性等相等者。即諸外道邪教所說說有我者即是人我。自性即是數論冥諦。等即等取勝論六

【現代漢語翻譯】現代漢語譯本

『無為』（Asamskrita, 不生不滅的境界）又名『不動』。

『意生儒童』（Manavaka, 意根所生的少年）等：由於在五趣（五道輪迴）中，對蘊（Skandha, 構成個體的要素）、我（Atman, 靈魂）和我所（Atmiya, 屬於我的事物）的見解現前活動，所以稱之為『我』。諸位賢聖如實了知只有這種法，再沒有其他的，所以稱之為『有情』（Sattva, 有感覺的生命）。這正是意（Manas, 意識）的種類和性質，所以叫做『意生』。依靠這個意，或高或下，所以叫做『儒童』。又，摩納婆（Manava, 少年）總稱為儒童。就是美貌的童子，乃是少年。根據高下，另有不同的名稱。因為高慢的緣故，或者顯得卑下。能夠做一切士夫（Purusha, 男人）所用的事情，所以叫做『士夫』。因為能夠增長後有的業力，所以叫做『養育』。多次前往諸趣而沒有厭足，所以叫做『補特伽羅』（Pudgala, 個人）。因為領受和合而現存活，所以叫做『命者』（Jiva, 生命）。因為具有生等所有法，所以叫做『生者』。說我能夠造作一切法，所以叫做『作者』。說我領受一切境界，所以叫做『受者』。知者、見者，依此類推，應該知道。在第七識（末那識，Manas-vijnana）緣第八識（阿賴耶識，Alaya-vijnana）而生起自心相等的情況中：第八識不是真實的我，因為它從無始以來，看似單一而恒常。第七識緣彼第八識的見分，在自心上變為我的相狀而顯現。而這個見分執著為真實的我。所以這種我見存在於第七識。

二、有間斷存在於第六識（意識，Mano-vijnana）等：因為第六識強烈分別的緣故，或者總執五蘊作為我，或者分別執著諸蘊為我和我所。因為第六識的三性容易脫落，在善心的時候沒有我執的緣故，所以所執著的我不是恒常相續，而是有間斷的。

一、緣于邪教所說的蘊相等：那些小乘（Hinayana）所執著的學教，叫做邪教，因為它不順應大乘（Mahayana）的唯識（Vijnanavada）、真如（Tathata）、空（Sunyata）、無相（Animitta）的教義。他們所說的諸蘊都是真實的，緣于這種邪教，犢子部（Vatsiputriya）等生起自心相，執著有人我（Pudgala-atman）。若有部（Sarvastivada）等生起自心相，執著有法我（Dharma-atman）。

二、緣于邪教所說的有我自性等相等：那些外道邪教所說的有我，就是人我。自性就是數論（Samkhya）的冥諦（Prakriti）。『等』字就等同於勝論（Vaisheshika）的六...

【English Translation】 English version

『Asamskrita』 (the unconditioned, the realm of non-arising and non-ceasing) is also named 『Immovable』.

『Manavaka』 (mind-born youth) and others: Because the views of Skandhas (aggregates), Atman (self), and Atmiya (belonging to self) are actively present in the five realms of existence (five paths of reincarnation), they are called 『Atman』. The noble sages truly understand that there is only this Dharma (teaching), and nothing else, so they are called 『Sattva』 (sentient beings). This is precisely the kind and nature of Manas (mind), so it is called 『mind-born』. Relying on this mind, whether high or low, it is called 『Manavaka』. Moreover, Manava (youth) is generally called Manavaka. It refers to a beautiful child, a young person. Depending on the level, there are different names. Because of arrogance, or appearing inferior. Being able to do everything that a Purusha (man) does, it is called 『Purusha』. Because it can increase the karma of future existence, it is called 『nurturing』. Going to various realms repeatedly without satisfaction, it is called 『Pudgala』 (individual). Because of receiving harmony and existing alive, it is called 『Jiva』 (life). Because it possesses all the Dharmas such as birth, it is called 『the born』. Saying that I can create all Dharmas, it is called 『the creator』. Saying that I receive all realms, it is called 『the receiver』. The knower and the seer should be understood accordingly. In the case of the seventh consciousness (Manas-vijnana) arising from the eighth consciousness (Alaya-vijnana), the eighth consciousness is not the real self, because it seems singular and constant from beginningless time. The seventh consciousness, relying on the seeing-portion of the eighth consciousness, transforms into the appearance of self on its own mind. And this seeing-portion clings to it as the real self. Therefore, this self-view exists in the seventh consciousness.

Two, intermittent existence in the sixth consciousness (Mano-vijnana) and others: Because of the strong discrimination of the sixth consciousness, it either generally clings to the five Skandhas as the self, or separately clings to the Skandhas as self and belonging to self. Because the three natures of the sixth consciousness are easily detached, and there is no self-clinging during good thoughts, the self that is clung to is not constantly continuous, but intermittent.

One, clinging to the Skandhas and others as described by heretical teachings: Those teachings clung to by the Hinayana (Small Vehicle) are called heretical teachings because they do not conform to the doctrines of Mahayana (Great Vehicle) such as Vijnanavada (Consciousness-only), Tathata (Suchness), Sunyata (Emptiness), and Animitta (Signlessness). The Skandhas they speak of are all real. Relying on these heretical teachings, the Vatsiputriya and others generate self-mind appearances, clinging to Pudgala-atman (personal self). The Sarvastivada and others generate self-mind appearances, clinging to Dharma-atman (self of phenomena).

Two, clinging to the nature of self and others as described by heretical teachings: The self spoken of by those heretical teachings of non-Buddhists is the personal self. The nature is Prakriti (primordial nature) of Samkhya (Enumeration). 『And so on』 is equivalent to the six of Vaisheshika (Particularist)...

句。此等皆是所說法我。以此邪教所說為緣起自心相執為實我。

自心外法或有或無等者。所緣本質名為外法。心上影像名為內法。即蘊計我蘊體是有。有本質故說為或有。離蘊計我我體都無。無本質故說為或無。其心內法影像相分所有我相。心起必有。故心內法一切皆有。

大乘百法明門論抄一卷

【現代漢語翻譯】現代漢語譯本：這些都是他們所說的『法我』（Dharma-ātman，指將佛法或某種法則視為『我』）。由於這些邪見的教導，他們執著于緣起（pratītyasamutpāda，指事物相互依存的生起）的自心相，認為那是真實的『我』（ātman，指永恒不變的實體）。

至於『自心外法或有或無』等說法，所緣的本質被稱為『外法』（bāhya-dharma，指心識之外的現象），心上的影像被稱為『內法』（ādhyātmika-dharma，指心識之內的現象）。如果依蘊（skandha，指構成個體的五種要素：色、受、想、行、識）來計度『我』，那麼蘊的自體是存在的。因為有其本質，所以說『或有』。如果離開蘊來計度『我』，那麼『我』的自體根本不存在。因為沒有本質，所以說『或無』。至於心內的影像相分所顯現的『我』相，心生起時必定存在。所以心內的法一切都是存在的。

（出自《大乘百法明門論抄》一卷）

【English Translation】 English version: These are all the 『Dharma-ātman』 (法我, referring to considering the Dharma or certain principles as 『self』) that are spoken of. Due to the teachings of these heretical views, they cling to the self-mind appearances of dependent origination (pratītyasamutpāda, the interdependent arising of phenomena), considering them to be a real 『self』 (ātman, an eternal and unchanging entity).

As for statements such as 『external dharmas outside the mind either exist or do not exist,』 the essence of what is cognized is called 『external dharma』 (bāhya-dharma, phenomena outside of consciousness), and the image on the mind is called 『internal dharma』 (ādhyātmika-dharma, phenomena within consciousness). If 『self』 is measured based on the skandhas (蘊, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness), then the substance of the skandhas exists. Because there is an essence, it is said to 『either exist.』 If 『self』 is measured apart from the skandhas, then the substance of 『self』 does not exist at all. Because there is no essence, it is said to 『either not exist.』 As for the appearance of 『self』 manifested by the image-aspect within the mind, it necessarily exists when the mind arises. Therefore, all dharmas within the mind exist.

(From a volume of the Commentary on the Treatise on the Hundred Dharmas of the Mahāyāna)