T1548 舍利弗阿毘曇論卷/篇章 一 |
T1548 Shariputra Abhitan's Treatise Volume/Chapter 1 |
No. |
No. |
1548 |
1548 |
舍利弗阿毘曇[1]論序 |
Preface to Sariputta Abhitan[1] |
[2]釋道[3]摽[4]撰 |
[2] Shi Dao [3] 潽[4] Written by |
阿毘曇，秦言無比法，出自八音亞聖所述，作之雖簡、成命曲備，重[5]微曠濟、神要莫比，真祇[6]洹之微風、反[7]眾流之宏趣。 |
Abhitan, the incomparable Dharma of the Qin Dynasty comes from the sage Bayin Yasheng. Although it is simple, it is a complete and well-prepared song. It is important [5] Weikuangji, and the spirit is incomparable. It is really only [6] Huanzhi's breeze, and reverses [ 7] The great interest of the masses. |
然佛後闇昧，競[8]執異津，或有我有法、或無我有法，[9]乖忤[10]純風、虧[11]曚聖道。 |
However, after the Buddha, there is darkness, contending [8] to hold on to different principles, whether there is my own Dharma, or there is no self and Dharma, [9] being disobedient [10] pure wind, and losing [11] the holy way. |
有舍利弗，玄哲高悟、神貫翼從，德備左面、智參照來，其人以為是非之[12]起，大猷將隱，既曰像法，任之益滯。 |
There is Shariputra, a profound philosopher with high enlightenment, a spiritual wing, a moral character, and a wise reference. When people think of right and wrong [12], the great beast will hide, and it is called the image of the law, and it will benefit and stagnate. |
是以敢於佛前所聞經法，親承即集，先巡堤防，遮抑邪流，助宣法化。 |
Therefore, those who dare to hear the sutras and Dharma in front of the Buddha and personally inherit them immediately gather together and patrol the embankments first to block the evil flow and help the propagation and transformation of the Dharma. |
故其為經也，先立章以崇本，後廣演以明[13]義之體四焉： |
Therefore, it is a classic. First, the chapter is established to respect the original, and then it is widely performed to clarify the meaning [13] of the four elements: |
問分也、非問分也、攝相應分也、[14]序分也。 |
Asking points, non-asking points, photographing corresponding points, [14] sequence points. |
問[15]分者，寄言扣擊，明夫應會。 |
If you ask [15] for points, send a message to attack, and Mingfu will answer. |
非問分[16]者，假韻默通，[17]惟宣法相。 |
Those who don't ask about the points [16] are pretending to be rhymed and tacitly understood, [17] but just preaching the Dharma. |
攝相應分者，總括自他，釋非相無。 |
Those who take pictures and share parts summarize themselves and others, and explain the non-phase and non-existence. |
序分者，遠述因緣，以[18]彰性空。 |
Those who divide things in order describe the causes and conditions from afar to reveal the emptiness of nature. |
性空彰則反迷至矣，非相無則相[19]興用矣，法相宣則邪觀息矣，應會明則極無遺矣。 |
If the nature is empty and manifest, it will lead to confusion; if there is no phase, then phase [19] will flourish and use it; if the Dharma phase is declared, then the evil view will cease; if it should be clear, it will be extremely clear. |
四體圓足、二諦義備，故稱無比法也。 |
The four bodies are round and full, and the two truths are well prepared, so it is called the incomparable dharma. |
此經於先出阿毘曇，雖文言融通而[20]旨[21]各異制，又載自空以明宗極，故能取貴於當時而垂軌於千載，明典振於遠[22]維，四眾率爾同仰。 |
This sutra was first published by Abhitan. Although the text and language are harmonious [20] and the purport [21] are different, it was also recorded from the sky to clarify the sect. Therefore, it can be valued at that time and be followed for thousands of years, and the enlightenment will resonate far away [22 ] Wei, the four people are leading you to look up to each other. |
是使[23]殉有者袪妄見之[24]惑，向[25]化者起即隆之[26]勳。 |
This is to make [23] those who are martyrs dispel the [24] confusion of false views, and [25] to those who are transformed, they will be [26] honored. |
[27]迢迢焉，故冥宗之遺緒也。 |
[27] It is so far away that it is the legacy of Ming Zong. |
亹亹焉，故歸輪之所契也。 |
Qi Qi Yan, so it is the contract of Gui Lun. |
此經標明曩代、靈液西畛，純教[28]彌於閬風、玄[29]門扇於東嶺。 |
This scripture indicates that in the past dynasty, the spirit liquid was in the west, the pure religion [28] was in Langfeng, and the Xuanmen [29] were in Dongling. |
[30]唯秦天王，[31]冲資叡聖，冥根[32]樹於既往，實相結於皇極，王德應符，闡揚三寶。 |
[30] Only the King of Qin, [31] Chongzi Rui Sage, [32] rooted in the past, the reality is tied to the emperor's pole, the king's virtues correspond to each other, and the three treasures are carried forward. |
聞茲典誥，夢想思[33]攬，雖曰悠邈，感之愈勤。 |
After hearing the imperial edict, I dream and think about it. Although it is said to be long-lasting, the more I feel about it, the more diligent I am. |
會天竺沙門[34]曇摩耶舍、[35]曇摩掘多等義學來遊秦[36]土，既契宿心，相與[37]辯明經理，起清言於名教之[38]域、散眾微於自無之境，超[39]超然誠韻外之致，愔愔然覆美稱之實，於是詔令傳[40]譯。 |
He met the ascetics of Tianzhu[34] Tamayashe,[35] Tanmo Chuduo and other righteous scholars who came to Qin[36]. , dispersed the crowd in the realm of self-nothing, transcended [39] transcendent sincerity and rhyme, and stunned the reality of the good name, so the imperial edict was translated [40]. |
然承華天哲、道[41]嗣聖躬，玄味遠流、妙度[42]淵極，持體明旨，遂讚其事。 |
However, following the sage bow of Hua Tianzhe and Dao [41], the mysterious flavor flows far and wide, and the profound knowledge [42] reaches the extreme. He upholds the body and clearly understands the purpose, so he praises his deeds. |
經師本雖闇誦，誠宜謹備。 |
Although the master's copy of the sutra is recited secretly, it is advisable to prepare it carefully. |
以秦弘始九年命書梵文，至十年尋應令出。 |
In the ninth year of Qin Hong's reign, the life order was written in Sanskrit, and in the tenth year of the reign of Qin Hong, the order of Xun Ying was published. |
但以經趣微遠，非[43]徒開言所契。 |
However, the sutra's interest is far away and cannot be understood by [43]. |
苟彼此不相領悟，直委之譯人者，恐津梁之要未盡於善。 |
If they don't understand each other and directly appoint the translator, they are afraid that the key points of Jinliang are not perfect. |
停至十六年，經師漸閑秦語，令自宣譯。 |
In the 16th year of the lull, the Confucian Confucian Master gradually became less interested in Qin language and ordered his own translation. |
皇儲親管理味言意兼了，復所向盡，然後筆受，即復內[44]呈。 |
The Crown Prince's personal management contained both words and intentions, and he tried to do everything he could, and then accepted it in writing, and then submitted it internally [44]. |
上討其煩重，領其指歸，故令文之者修飾、義之者綴潤，并[A1]挍至十七年訖。 |
The superior asked him about his troubles and brought him home, so he ordered those who wrote it to polish it and those who meant it to embellish it, and [A1] stayed with him until the end of seventeen years. |
若乃文外之功、勝契之妙，誠非所階，未之能詳。 |
If it is the merit outside the text and the wonder of winning the contract, it is really beyond the scope and cannot be explained in detail. |
並求之眾經、考之諸論，新異之美自宣之於文。 |
He also consulted numerous scriptures and examined various treatises, and the new and different beauty was self-declared in the text. |
[＊]惟法住之實如有表裏，然原其大體有無兼用，微文淵富、義旨顯灼，斯誠有部之永塗、大乘之靡趣，先達之所宗、後進之可仰。 |
[*] However, the reality of the Dharma's abode is both exterior and interior. However, in general, it has both functions and uses. It has rich micro-texts and profound meanings. It has the eternity of Sicheng Youbu, the extravagant interest of Mahayana, and the sect of the pioneers. Those who are behind can be looked up to. |
標以近質，綜不及遠，情未能已，猥參斯典，[45]悕感之誠，脫復微序。 |
It is marked with the near quality, but the comprehensiveness cannot reach the far point. The emotion cannot stop it, and the wretched reference is made to the classics. [45] The sincerity of the feeling is broken and the subtle order is restored. |
[46]庶望賢哲，以恕其鄙。 |
[46] We look to wise men to forgive their contempt. |
舍利弗阿毘曇[47]論卷[48]第[49]一 |
Shariputra Abhitan [47] Treatise Volume [48] Chapter [49] One |
[50]姚秦[51]罽賓三藏[52]曇摩耶舍共[53]曇摩崛多[54]等譯 |
[50] Yao Qin [51] Jibin Sanzang [52] Tamaya Shegong [53] Tamajudeo [54] and other translations |
問分入品第一 |
Asked to be ranked first |
問曰： |
Question: |
幾入？ |
How much? |
答曰： |
Answer: |
十二。 |
twelve. |
何等十二？ |
How twelve? |
內六入、外六入。 |
Six internal and six external entrances. |
何等內六入？ |
How guilty? |
眼入、耳入、鼻入、舌入、身入、意入，是名內六入。 |
The eyes, ears, nose, tongue, body, and mind are called the six internal entrances. |
何等外六入？ |
What kind of extravagance? |
色入、聲入、香入、味入、觸入、法入，是名外六入。 |
Form entry, sound entry, fragrance entry, taste entry, touch entry, and law entry are the six external sense organs. |
如是內六入、外六入，是名十二入。 |
These six internal and external inputs are called the twelve inputs. |
云何眼入？ |
Where can I see it? |
眼根是名眼入。 |
The eye root is the name of the eye. |
云何眼入？ |
Where can I see it? |
眼界是名眼入。 |
Vision is the name of the eye. |
云何眼入？ |
Where can I see it? |
若眼我分攝去來現在四大所造淨色，是名眼入。 |
If the eye takes in the pure colors created by the four elements in the past, coming and present, this is called eye entry. |
云何眼入？ |
Where can I see it? |
若眼我分攝過去未來現在淨色，是名眼入。 |
If the eye takes in the past, future and present pure colors, it is called eye entry. |
云何眼入？ |
Where can I see it? |
我分攝已見色今見色當見色不定、若眼我分攝色光已來今來當來不定，是名眼入。 |
I have already seen the color, now I am seeing the color, and now I am seeing the color. The color is uncertain. If I am dividing the eye, I am shooting the color light, it is here and now, and it is uncertain. This is called eye entry. |
云何眼入？ |
Where can I see it? |
若眼我分攝色已對眼今對當對不定、若眼無礙，是眼入、是眼根、是眼界、是田是物、是門是藏、是世是淨、是泉是海、是沃[55]燋[56]是洄澓、是瘡是繫、是[57]目、是入我分、是此岸、是內入。 |
If the eye is divided into objects, the color is right, the eye is right, the right is right, and the eye is unobstructed. This is where the eye enters, this is the root of the eye, this is the horizon, this is the field, this is the object, this is the door, this is the treasure, this is the world, this is the pure, this is the spring, this is the sea , It is fertile [55] Fu [56] is wandering, it is sore, it is system, it is [57] eye, it is the entrance to my point, it is this shore, it is inner entrance. |
眼見色是名眼入，耳鼻舌身入亦如是。 |
Seeing form is the name of the eye, and the same is true for the ears, nose, tongue, and body. |
云何意入？ |
Why does Yun mean it? |
意根是名意入。 |
Yigen is the name of Yiru. |
云何意入？ |
Why does Yun mean it? |
識陰是名意入。 |
The knowledge of Yin is called the entry of mind. |
云何意入？ |
Why does Yun mean it? |
心意識六識身七識界是名意入。 |
The realm of mind, consciousness, six consciousnesses, body and seven consciousnesses is called mind entry. |
云何意入？ |
Why does Yun mean it? |
若識過去未來現在、內外麁細、卑勝遠近，是名意入。 |
If you recognize the past, future and present, internal and external differences, humbleness and distance, this is called mind penetration. |
云何六識身？ |
Why is the body of six consciousnesses? |
眼識身、耳鼻舌身、意識身。 |
Eyes, consciousness, body, ears, nose, tongue, and consciousness. |
云何眼識身？ |
How can the eyes recognize the body? |
緣眼、緣色、緣明、緣思惟，以此四緣生識，已生今生當生不定，是名眼識身。 |
Consciousness arises from these four conditions: eye, color, brightness, and thought. It has been born in this life and will be undetermined. This is called eye consciousness body. |
云何耳鼻舌身意識身？ |
Why are the ears, nose, tongue, body, and mind conscious? |
緣意、緣法、緣思惟，以此三緣識已生今生當生不定，是名意識身。 |
Conditioned consciousness, conditional dharma, and conditional thought, these three conditions of consciousness have been born in this life and will not be born indefinitely. This is called the consciousness body. |
是名六識身。 |
This is called the Six Consciousness Body. |
[1]云何七識界？ |
[1] What is the seven realms of consciousness? |
眼識界、耳鼻舌身識界、意界意識界。 |
The world of eyesight, ears, nose, tongue, body, and mind. |
云何眼識界？ |
How can you see the world? |
若識眼根[A2]生色境界，已生今生當生不定，是名眼識界。 |
If the consciousness eye [A2] produces the realm of form, it is uncertain whether it will be born in this life or not. This is called the realm of eye consciousness. |
云何耳鼻舌身識界？ |
Why are there ears, nose, tongue, body and consciousness? |
若識身根主觸境界，已生今生當生不定，是名身識界。 |
If the consciousness of the body touches the realm, it will be uncertain whether it will be reborn in this life or not. This is called the realm of body and consciousness. |
云何意界？ |
What is the meaning of Yun? |
意知法念法，若初心已生今生當生不定，是名意界。 |
If the mind knows the Dharma and thinks of the Dharma, if the original intention has been born in this life and will be undecided, this is called the realm of mind. |
云何意識界？ |
Where is the realm of consciousness? |
若識相似，不離彼境界及餘相似心，已生今生當生不定，是名意識界。 |
If the consciousness is similar, it will not be separated from that state and the remaining similar thoughts will be undetermined in this life and will be born in this life. This is called the realm of consciousness. |
是名七識界。 |
This is called the Seven Consciousness Realm. |
云何過去識？ |
Why did I know you in the past? |
若識已滅是名過去識。 |
If the consciousness has been extinguished, it is called past consciousness. |
云何未來識？ |
How can Yun know it in the future? |
若識未生未出是名未來識。 |
If the consciousness is not born yet, it is called future consciousness. |
云何現在識？ |
Why do you know me now? |
若心生未滅是名現在識。 |
If the mind is not destroyed, it is called present consciousness. |
云何內識？ |
Where is the knowledge? |
若識受，是名內識。 |
If there is feeling, it is called knowledge. |
云何外識？ |
How can I know outsiders? |
若識不受，是名外識。 |
If consciousness does not accept it, it is called external consciousness. |
云何麁識？ |
Where can I find knowledge? |
若識欲界繫，是名麁識。 |
If the realm of consciousness is connected with desire, it is called consciousness. |
云何細識？ |
How can I know it carefully? |
若識色界繫、無色界繫不繫，是名細識。 |
If the awareness of the form and formless realms is not connected, it is called subtle awareness. |
云何卑識？ |
Why do you think you are humble? |
若識不善不善法報，若識非報非報法不適意，是名卑識。 |
If one recognizes the retribution of unwholesome and unwholesome dharma, if one recognizes the retribution of non-retribution and non-retribution and does not suit one's will, this is called inferior consciousness. |
云何勝識？ |
Why is it better than knowledge? |
若識善善法報，若識非報非報法[2]適意，是名勝識。 |
If one recognizes the rewards of good and virtuous dharma, if one recognizes the rewards of non-retribution and non-retribution [2], this is the famous consciousness. |
云何遠識？ |
How far-sighted is the cloud? |
若諸識[A3]相遠極相遠、不近不[3]近邊，是名遠識。 |
If the consciousnesses [A3] are very far from each other, neither close nor [3] near, this is called distant consciousness. |
云何近識？ |
How close are you to the cloud? |
若諸識相近極相近近邊，是名近識。 |
If all consciousnesses are very close to each other, it is called near consciousness. |
云何色入？ |
What's the color of the cloud? |
色界是名色入。 |
The form realm is where name and form enter. |
云何色入？ |
What's the color of the cloud? |
隨行色相是名色入。 |
The accompanying form is name and matter. |
云何色入？ |
What's the color of the cloud? |
若色可見有對、眼識所知，是名色入。 |
If form can be seen and understood by eye consciousness, it is name and form. |
云何色入？ |
What's the color of the cloud? |
若色入業法煩惱所生報，我分攝身好色非好色、姝妙非姝妙、妍膚非妍膚、嚴淨非嚴淨，若善心若不善心若無記心所起去來屈申迴轉身教，若外色眼識所知青黃赤白黑紫、麁細長短方圓、水陸光影煙雲塵霧氣明闇等，及餘外色眼識所知，是名色入。 |
If color enters into the retribution caused by the defilements of karma, if the body is lustful, it is not lustful, beautiful is not beautiful, fair skin is not fair, pure is not pure, if the mind is good, if the mind is unwholesome, if there is no memory, the mind will come and go. Turn around and teach, if the external color eye consciousness knows blue, yellow, red, white, black and purple, long, thin, short, square, round, water, land, light, shadow, smoke, dust, mist, light and dark, etc., and the other external colors the eye consciousness knows, this is the name and form. |
云何聲入？ |
Where does the sound come from? |
聲界是名聲入。 |
The realm of sound is fame. |
云何聲入？ |
Where does the sound come from? |
若色不可見有對、耳識所知，是名聲入。 |
If the form cannot be seen, it can be known by the ear, and it is known by name. |
云何聲入？ |
Where does the sound come from? |
若聲入業法煩惱所生報我分攝身好聲非好聲、眾妙聲非眾妙聲、[4]軟聲非[＊]軟聲，若善心不善心無記心所起集聲音句言語口教，若外聲耳識所知貝聲大鼓聲小鼓聲、箏聲箜篌聲銅鈸聲、舞聲歌聲伎樂聲悲聲、男聲女聲、人聲非人聲、眾生聲非眾生聲、去聲來聲、相觸聲、風聲雨聲水聲諸大相觸聲，及餘外聲耳識所知，是名聲入。 |
If the sound enters into the retribution caused by the defilements of the karma, the good sound is not the good sound, the wonderful sound is not the wonderful sound, [4] the soft sound is not the [*] soft sound, if the good intention is not good and the mind has no memory, the sound is collected by the mind. Verbal teaching, if the external sounds are known to the ear, the sound of drums, drums, small drums, zithers, harp, harp, cymbals, dancing, singing, music, mourning, male and female voices, human voices are not human voices, and the voices of living beings are not the voices of living beings. The sound of coming and going, the sound of contact, the sound of wind, rain, water, and other great contact sounds, as well as the remaining external sounds, are known to the ear and are known by the name. |
云何香入？ |
Why is it so fragrant? |
香界是名香入。 |
The world of fragrance is called Xiangru. |
云何香入？ |
Why is it so fragrant? |
若色不可見有對、鼻識所知，是名香入。 |
If the form cannot be seen and is known by nose consciousness, it is called fragrance. |
云何香入？ |
Why is it so fragrant? |
若香入業法煩惱所生報我分攝身好香非好香、[＊]軟香非[＊]軟香、適意香非適意香，若外香鼻識所知樹根香、樹心香樹膠香樹皮香、華香葉香果香、好香非好香，及餘外香鼻識所知，是名香入。 |
If the fragrance enters the retribution body caused by the defilements of karma, the good fragrance is not a good fragrance, the [*] soft fragrance is not a [*] soft fragrance, and the pleasant fragrance is not a pleasant fragrance. The scent of gum, tree bark, flowers, leaves, fruit, good fragrance, not good fragrance, and other external fragrances are known to the nose, which are called incense. |
云何味入？ |
How does it taste? |
味界是名味入。 |
The taste world is called taste. |
云何味入？ |
How does it taste? |
若色不可見有對、舌識所知，是名味入。 |
If the form cannot be seen, it is known by the tongue consciousness, and it is the name and taste. |
云何味入？ |
How does it taste? |
若[5]味入業法煩惱所生報我分攝身[6]甜[7]酢苦辛醎淡涎癊，若外味舌識所知若[＊]甜[＊]酢、若苦辛醎淡水汁，及餘外味舌識所知，是名味入。 |
If [5] the taste enters into the karma and defilements, the retributive self body is absorbed [6] sweet [7] sour, bitter, pungent, and tasteless; if the external taste is known by tongue consciousness, [*] sweet [*] sour, if bitter Xinjiu fresh water juice and the remaining external tastes are known to the tongue, which are called tastes. |
云何觸入？ |
Yunhe touches it? |
觸界是名觸入。 |
Touching the boundary is called touching. |
云何觸入？ |
Yunhe touches it? |
若色不可見有對、身識所知，是名觸入。 |
If the form cannot be seen, it is known by the body consciousness, which is called contact. |
云何觸入？ |
Yunhe touches it? |
若觸入業法煩惱所生報我分攝身冷熱輕重麁細[8]澁滑堅[＊]軟，若外觸身識所知若冷熱輕重麁細[＊]澁滑堅[＊]軟，及餘外觸身識所知，是名觸入。 |
If the retribution caused by the defilements of the karma is touched, the cold and heat of the body are light and heavy, thin and fine [8], and the body is firm and soft [*]. ] soft, and the remaining external contact body consciousness is known, this is called contact. |
云何法入？ |
How can I enter? |
法界是名法入。 |
The Dharma Realm is called Dharma Realm. |
云何法入？ |
How can I enter? |
受想行陰、若色不可見無對、若無為，是名法入。 |
Feelings and thoughts are yin, if the form is invisible, there is no response, if there is no action, this is called the entry of dharmas. |
云何法入？ |
How can I enter? |
受、想、思、觸、思惟、覺觀、見、慧、解脫、無貪、無恚、無癡、順信、悔、不悔、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、怖、使、生、老、死、命、結、無想定、得果、滅盡定、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命正身進正身除、智緣盡非智緣盡、決定法住緣、空處智、識處智、不用處智、非想非非想處智，是名法入。 |
Feeling, perception, thought, contact, contemplation, awareness, view, wisdom, liberation, non-greed, non-hatred, non-delusion, obedience, regret, no regret, joy, joy, advancement of mind, elimination of mind, faith, desire, Not letting go, mindfulness, concentration, mental equanimity, doubt, fear, birth, old age, death, fate, knots, no thought concentration, fruition, cessation concentration, no precepts and teachings in body and speech, no precepts in body and speech, and no precepts in body and speech. Teach, there is a leakage body to enter and a leakage body to get rid of, right speech, right action, right livelihood, right body, enter into the right body, get rid of the right body, the end of the wisdom condition and the end of the non-wisdom condition, the determination of the dwelling condition, the wisdom of the place of emptiness, the wisdom of the consciousness, the wisdom of the place of no use, the wisdom of neither thinking nor non. Thinking about wisdom is called Dharma entry. |
十二入，幾色、幾非色？ |
Twelve entrances, how many colors and how many non-colors? |
十色，一非色，一二分或色或非色。 |
Among the ten colors, one is non-color, and the other two are either color or non-color. |
云何十色？ |
What are the ten colors of the cloud? |
眼入耳鼻舌身入、色入聲香味觸入，是名十色。 |
The eyes enter the ears, the nose, tongue enter the body, the colors enter the sound, the fragrance enters the touch, these are called the ten colors. |
云何一非色？ |
Yun He Yi Fei Lu? |
意入，是名一非色。 |
When one enters the mind, it is called one non-color. |
云何一二分或色或非色？ |
How can it be divided into two parts, color or non-color? |
法入，是名一二分或色或非色。 |
Dharma entry is called one or two divisions, either form or non-form. |
云何法入色？ |
How can I get into color? |
身口非[9]戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命正身進正身除，是名法入色。 |
The body and speech are not [9] precepts without teaching, there are leaks in the body and speech, there is no teaching, there are leaks in the body and there are leaks in the body to get rid of, right speech, right action, right livelihood, right body to enter and get rid of the right body, this is the name of Dharma entering the form. |
云何法入非色？ |
How can you enter non-color? |
受想乃至滅盡定，智緣盡乃至非想非非想處智，是名法入非色。 |
Feeling and thinking can lead to the cessation of samadhi, and the conditions of knowledge can lead to the knowledge of non-perception and non-perception. This is the name of Dharma entering non-materiality. |
十二入，幾可見、幾不可見？ |
Twelve entries, how much is visible and how much is invisible? |
一可見，十一不可見。 |
One is visible, eleven is invisible. |
云何一可見？ |
Yunheyi can be seen? |
色入是，名一可見。 |
When the color is present, the name can be seen. |
云何十一不可見？ |
Why is Eleven invisible? |
九色入、意入、法入，是名十一不可見。 |
The entry of the nine colors, the entry of the mind, and the entry of the law are called the eleven invisible. |
十二入，幾有對、幾無對？ |
Twelve entries, how many are correct and how many are not correct? |
十有對，二無對。 |
Ten are right, two are not right. |
云何十有對？ |
Yunhe is absolutely right? |
十色入，是名十有對。 |
The ten colors come in, which is called ten pairs. |
云何二無對？ |
Yunhe Er is wrong? |
意入、法入，是名二無對。 |
The mind enters and the law enters, these are called two uncorrected things. |
十二入，幾聖、幾非聖？ |
Twelve entries, how many are saints and how many are not saints? |
十非聖，二二分或聖或非聖。 |
Ten are not holy, and two or two are either holy or not. |
云何十非聖？ |
Why is this so unsage? |
十色入，是名十非聖。 |
When the ten colors enter, they are called the ten non-saints. |
云何二二分或聖或非聖？ |
How can it be divided into two parts: holy or not? |
意入、法入，是名二二分或聖或非聖。 |
The entry of mind and the entry of law are called two or two points, whether they are holy or not. |
云何意入非聖？ |
Why do you mean to become a non-saint? |
若意入有漏，是名意入非聖。 |
If there is leakage in the mind, it is called unsacred mind. |
云何意入非聖？ |
Why do you mean to become a non-saint? |
若意識受陰，是名意入非聖。 |
If the consciousness is clouded, it means that the mind has entered the non-sacred state. |
云何意入非聖？ |
Why do you mean to become a non-saint? |
若意入非學非無學眼識乃至意識，是名意入非聖。 |
If one's mind enters the realm of non-learned and unlearned vision and even consciousness, it is called the mind enters the realm of non-sage. |
云何意入聖？ |
Why do you want to become a saint? |
若意入無漏，是名意入聖。 |
If the mind has no leakage, it is called the mind entering the sage. |
云何意入聖？ |
Why do you want to become a saint? |
若意入信根相應意界意識界，是名意入聖。 |
If the mind enters the realm of consciousness corresponding to the faith root, it is called the mind entering the sage. |
云何意入聖？ |
Why do you want to become a saint? |
若意入學無學，學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅。 |
If one enters the school without learning, if one learns to leave the circle of disciples, and enters the holy path with a holy heart, if one firmly believes in the solid Dharma and the rest of the world, one sees the faults of one's conduct and observes the cessation of Nirvana. |
如實觀苦集盡道，未得欲得、未解欲解、未證欲證，離煩惱修道。 |
Observe the path of the accumulation of suffering as it really is, have not achieved what you want, have not solved what you want, and have not realized what you want. |
見學人若須陀洹、斯陀含、阿那含觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹果，斯陀含果，阿那含果。 |
If a student has sufficient insight knowledge of Sotapanna, Stradagami, and Anagami, and if he has the wisdom to contemplate the liberated mind, he will realize the fruit of recluse, if he has the fruit of Sotapanna, the fruit of Stragama, and the fruit of Anagami. |
無學人欲得阿羅漢[1]果，未得聖法欲得，觀智具足，若智地若觀解脫心，即證阿羅漢果。 |
Unlearned people want to achieve the fruit of Arahant [1] and have not yet obtained the Holy Dharma. If they have sufficient insight and wisdom, and if they contemplate the liberated mind with wisdom, they will achieve the fruit of Arahant. |
若實人、若趣、若意界、若意識界、是名意入聖。 |
If you are a real person, if you are interested, if you are in the realm of mind, if you are in the realm of consciousness, this is the meaning of becoming holy. |
云何法入非聖？ |
How can one become a non-sage? |
若法入有漏，是名法入非聖。 |
If there are leaks in the Dharma entry, it is called the Dharma entry and it is not holy. |
云何法入非聖？ |
How can one become a non-sage? |
受受陰、想受陰、行受陰，若色不可見無對有漏、若非聖無為，是名法入非聖。 |
If the form is invisible, there is no right or leakage, and if it is not holy and inactive, then it is called Dharma entering the non-holy state. |
云何法入非聖？ |
How can one become a non-sage? |
法入非學非無學受想乃至無想定。 |
The Dharma cannot be learned without learning, without thinking, or even without thinking. |
初四色非聖，七無為，是名法入非聖。 |
The first four colors are not holy, and the seven are inaction, which is called Dharma entering the non-holy state. |
云何法入聖？ |
How can I become a saint? |
若法入無漏，是名法入聖。 |
If the Dharma enters without any leakage, it is called the Dharma entering the holy state. |
云何法入聖？ |
How can I become a saint? |
若信根、信根相應心數法，若法無緣無漏，是名法入聖。 |
If the root of faith corresponds to the number of Dharma in the mind, and if the Dharma has no cause or leakage, it is called Dharma entering the Holy Spirit. |
云何法入聖？ |
How can I become a saint? |
若法入學無學。 |
If you don't get into school, you won't be able to study. |
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅[2]道，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，離煩惱修道。 |
If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions and contemplate the path of nirvana and cessation [2]. If he observes the path of the accumulation of suffering and suffering as it really is, he will not achieve what he desires and have no desire to be solved. Understanding, unfulfilled desire to attain enlightenment, leaving troubles and cultivating the Tao. |
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹果、斯陀含果、若阿那含果。 |
I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will realize the fruit of Samana, the fruit of Sotapanna, the fruit of Stragama, and the fruit of Anagami. |
無學人欲得阿羅漢，未得聖法欲得，觀智具足，若智地若觀解脫心，即證阿羅漢果。 |
Unlearned people want to be Arhats, and those who have not yet obtained the Holy Dharma want to attain it. If they have sufficient insight and wisdom, if they are wise enough to observe the liberated mind, they will achieve the fruit of Arhat. |
若實人若趣，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命正身進正身除、智緣盡決定，是名法入聖。 |
If a real person is interested, if there are feelings, thoughts, reflections, touches, thoughts, insights, views, wisdom, liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, and no hesitation, Mindfulness, concentration, equanimity of mind, attainment of results, cessation of cessation, right speech, right action, right livelihood, right body, right body and elimination, and complete determination of wisdom and conditions, this is called Dharma entering the sage. |
十二入，幾有漏、幾無漏？ |
With twelve entrances, how many leaks are there and how many are there no leaks? |
十有漏，二二分或有漏或無漏。 |
Ten points have leaks, and two or two points have leaks or no leaks. |
云何十有漏？ |
How could there be any leakage? |
十色入，是名十有漏。 |
The entry of ten colors is called ten leaks. |
云何二二分或有漏或無漏？ |
How can it be divided into two parts, with or without leakage? |
意入、法入，是名二二分或有漏或無漏。 |
The mind enters and the law enters, which is called two or two points, either with leakage or without leakage. |
云何意入有漏？ |
Why does it mean that there are leaks? |
若意入有[3]愛，是名意入有漏。 |
If the mind has [3] love, it is called the mind has leakage. |
云何意入有漏？ |
Why does it mean that there are leaks? |
識受陰，是名意入有漏。 |
Consciousness is subject to Yin, which means there is leakage in the mind. |
云何意入有漏？ |
Why does it mean that there are leaks? |
意入非學非無學眼識乃至意識，是名意入有漏。 |
When the mind enters without learning, it is not without knowledge or even consciousness. This is called the mind entering with leakage. |
云何意入無漏？ |
Why does Yun mean that there is no leakage? |
若意入無[＊]愛，是名意入無漏。 |
If one's mind is filled with [*] love, it is called one's mind that is filled with no leakage. |
云何意入無漏？ |
Why does Yun mean that there is no leakage? |
若意入信根相應意界意識[4]界，是名意入無漏。 |
If the mind enters the realm of consciousness [4] corresponding to the belief root, it is called the mind entering without leakage. |
云何意入無漏？ |
Why does Yun mean that there is no leakage? |
若意入學若無學，學人離結使乃至即證阿羅漢果。 |
If one enters school without learning, the learner will leave the knot and even achieve the fruit of Arahantship. |
若實人、若趣、若意界意識界，是名意入無漏。 |
If it is a real person, if it is an interest, if it is the realm of consciousness, it is called the infallibility of the mind. |
云何法入有漏？ |
Why is there any leakage in the law? |
若法入有愛，是名法入有漏。 |
If the Dharma enters with love, it is said that the Dharma enters with outflow. |
云何法入有漏？ |
Why is there any leakage in the law? |
[5]受受陰、想受陰、行受陰，若色不可見無對有愛，是名法入有漏。 |
[5] Feelings, thoughts, and actions, if the form is not visible and there is no love, then there is an outflow in the Dharma. |
云何法入有漏？ |
Why is there any leakage in the law? |
若法入非學非無學受想，乃至無想定初四色，是名法入有漏。 |
If the Dharma enters without learning, it is because there is no learning and perception, and even without the four primary colors of concentration, it is called Dharma entry with leakage. |
云何法入無漏？ |
How can there be no leakage? |
若法入無愛，是名法入無漏。 |
If the Dharma enters without love, it is called the Dharma entering without outflow. |
云何法入無漏？ |
How can there be no leakage? |
若信根、信根相應心數法，若法無緣無愛，是名法入無漏。 |
If the root of faith corresponds to the number of Dharma in the mind, if the Dharma has no connection and no love, it is called the Dharma entering without leakage. |
云何法入無漏？ |
How can there be no leakage? |
若法入學若無學若無為，學人離結使乃至即證阿羅漢果。 |
If one enters the Dharma without studying or doing anything, the student will leave the knot and even achieve the fruit of Arahantship. |
若實人若趣，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無[6]癡、順信、悅喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命正身進正身除、智緣盡非智緣盡、決定法住緣、空處智、識處智、不用處智、非想非非想處智，是名法入無漏。 |
If a real person is interested, if there are feelings, thoughts, reflections, touches, thoughts, insights, views, wisdom, liberation, non-delusion, obedience, joy, mind advancement, mind elimination, faith, desire, and no hesitation , mindfulness, concentration, mental equanimity, attainment of results, cessation of cessation, right speech, right action, right livelihood, right body, right body, elimination of the conditions of wisdom and non-wisdom, determination of the abiding condition of the Dharma, wisdom of the place of emptiness, wisdom of the place of consciousness, wisdom of the place of no use, The knowledge of non-perception and non-perception is called the infallibility of Dharma. |
有愛無愛、有求無求、當取非當取、有取無取、有勝無勝，亦如是。 |
There is love but not love, there is seeking but not seeking, there is what should be taken but not what should be taken, there is taking but not taking, there is victory but no victory, it is the same. |
十二入，幾受、幾非受？ |
Twelve entrances, how many feelings and how many non-feelings? |
五受，七二分或受或非受。 |
Five feelings, seventy-two points are either feelings or non-feelings. |
云何五受？ |
What are the five feelings? |
眼入耳鼻舌身入，是名五受。 |
It enters the eyes, ears, nose, tongue and body. These are called the five feelings. |
云何七二分或受或非受？ |
How can the seventy-two points be said to be receiving or not receiving? |
色入聲香味觸入、意入、法入，是名七二分或受或非受。 |
Forms enter, sounds, fragrances enter, thoughts enter, and dharmas enter. This is called the seven-two points, either receiving or not receiving. |
云何色入受？ |
What is the color of the cloud? |
若色入若內，是名色入受。 |
If the form enters the inner part, it is the name and form that enters the feeling. |
云何色入受？ |
What is the color of the cloud? |
若色入業法煩惱所生報我分攝身好色非好色、姝妙非姝妙、妍膚非妍膚、嚴淨非嚴淨，若受心所起去來屈申迴轉身教，是名色入受。 |
If form enters into the retribution caused by the defilements of the karma, the body is lustful but not lusty, beautiful but not beautiful, fair skin is not fair, and pure is not pure. by. |
云何色入非受？ |
Why is it that the color is not felt? |
若色入外，是名色入非受。 |
If form enters outside, it means that name and form enter without feeling. |
云何色入非受？ |
Why is it that the color is not felt? |
色入若善不善無記非我分攝，若善心不善心、非報非報法心所起去來屈申迴轉，若外色眼識所知，是名色入非受。 |
If the form enters, if it is wholesome and not wholesome, it is not self-conscious. If the mind of kindness is not wholesome, and if the mind of non-retributive and non-retributive Dharma arises, it twists and turns, if the external form and eye consciousness can recognize it, it is name and form that enters and is not a feeling. |
云何聲入受？ |
How can I accept it? |
若聲入內聲入，是名聲入受。 |
If the sound enters the mind, it is the sound of the name entering. |
云何聲入受？ |
How can I accept it? |
若聲入業法煩惱所生報我分攝身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲、受心所起集聲音句語言口教，是名聲入受。 |
If the sound enters into the karma and is caused by the defilements, the good sound is not the good sound, the wonderful sound is not the wonderful sound, the soft sound is not the soft sound, and the sound, sentence, language, or oral instruction arises from the mind of receiving, this is the reputation entering the feeling. |
云何聲入非受？ |
Why is it that there is no feeling? |
若聲入外？ |
If the sound comes outside? |
是名聲入非受。 |
It's a reputation that is beyond recognition. |
云何聲入非受？ |
Why is it that there is no feeling? |
若聲入若善不善無記非我分攝，若善心不善心非報非報法心所起集聲音句言語口教，若外聲[7]耳識所知，是名聲入非受。 |
If the sound comes in, whether it is good or bad, it has no memory, it is not self-involved. If the heart is good and not good, the heart is neither retribution nor retribution. If the sound comes from the heart of the Dharma, it is a collection of sounds, sentences, words and oral instructions. If the external sound [7] is known to the ear, the sound is not received. |
云何香入受？ |
Why is it so fragrant? |
若香入內香入，是名香入受。 |
If the fragrance enters the body and the fragrance enters, it is called the reception of the fragrance. |
云何香入受？ |
Why is it so fragrant? |
若香入業法煩惱所生報我分攝身好香非好香、軟香非軟香、適意香非適意香，是名香入受。 |
If the fragrance enters the body of the retributive self caused by the defilements of the karma, a good fragrance is not a pleasant fragrance, a soft fragrance is not a soft fragrance, and a pleasant fragrance is not a pleasant fragrance, this is called the reception of fragrance. |
云何香入非受？ |
Why is the fragrance so unbearable? |
若香入外，若外香鼻識所知，樹根香樹心香樹膠香樹皮香、葉香花香果香、好香非好香，及餘外香鼻識所知，是名香入非受。 |
If a fragrance enters the outside, if the external fragrance is known to the nose consciousness, the smell of tree roots, the fragrance of tree heart, the fragrance of gum, the fragrance of bark, the fragrance of leaves, the fragrance of flowers and fruits, the good fragrance is not good fragrance, and the remaining external fragrance is known to the nose consciousness, this is called fragrance entering. Not received. |
云何味入受？ |
How can I enjoy it? |
若味入內味入，是名味入受。 |
If the taste enters and the taste enters, it is called the taste entering. |
云何味入受？ |
How can I enjoy it? |
若味入業法煩惱所生報我分攝身[＊]甜[＊]酢苦辛醎淡涎癊，是名味入受。 |
If the taste enters the body of the retribution body caused by the defilements of the karma [*] sweet [*] sour, bitter, pungent, and light-salivating, this is called the taste entering the body. |
云何味入非受？ |
Why does it taste like a non-feeling? |
若味入外，若外味舌識所知，若[＊]甜[＊]酢若苦辛若醎淡，若水若汁及餘外味舌識所知，是名味入非受。 |
If the taste enters the outside, if the external taste is known by the tongue consciousness, if [*] sweet, [*] wine, bitter, pungent, if liquor is bland, if water is like juice and the remaining external taste is known by the tongue consciousness, this is called the entry of taste and is not a feeling. |
云何觸入受？ |
How can I feel it? |
若觸入內，是名觸入受。 |
If it touches inside, it is called feeling of touching. |
云何觸入受？ |
How can I feel it? |
若觸入業法煩惱所生報我分攝身冷熱輕重麁細澁滑堅軟，是名觸入受。 |
If the retributive self caused by the defilements of the karma is touched, the body is cold and hot, light and heavy, thin, smooth, hard and soft, this is called touching and feeling. |
云何觸入非受？ |
Why can't you touch it and not feel it? |
若外觸入身識所知，若冷若熱、若輕若重、若麁若細、若澁若滑、若堅若軟，及餘外觸身識所知，是名觸入非受。 |
If external contact enters the body consciousness, whether it is cold or hot, light or heavy, flat or thin, soft or slippery, hard or soft, and the rest of the external contact is known to the body consciousness, this is called contact and non-feeling. |
云何意入受？ |
Why do you want to accept it? |
若意入內，是名意入受。 |
If the mind enters, it is called the mind entering. |
云何意入受？ |
Why do you want to accept it? |
若意入業法煩惱所生報我分攝眼識乃至意識，是名意入受。 |
If the mind enters into the retributive self caused by the defilements of the karma, it captures the eye consciousness and even the consciousness, which is called the mind entering the feeling. |
云何意入非受？ |
Why do you want to feel something you don't want? |
若意入外，是名意入非受。 |
If the mind enters the outside world, it is called the mind entering the outside world. |
云何意入非受？ |
Why do you want to feel something you don't want? |
若意入善不善無記非我分攝眼識乃至意識，是名意入非受。 |
If the mind enters the realm of good or bad without remembering the non-self, it involves the eye consciousness or even the consciousness, this is called the mind entering the feeling of non-self. |
云何法入受？ |
How can I accept it? |
若法入內，是名法入受。 |
If the Dharma enters the body, it is called the Dharma entering the body. |
云何法入受？ |
How can I accept it? |
若法入業法煩惱所生報我分攝，受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生命、有漏身進，是名法入受。 |
If the dharma enters into the retribution self-participation arising from the defilements of karma, feeling, thinking, thought, contact, contemplation, awareness, insight, insight, wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, and thought, Fear, life, and leakage enter the body, which is called Dharma entry. |
云何法入非受？ |
How can one enter non-feeling? |
若法入外，是名法入非受。 |
If the Dharma enters the outside, it is called the Dharma entering and not receiving. |
云何法入非受？ |
How can one enter non-feeling? |
若法入善不善無記非我分[1]攝，除命，餘法入非受，是名法入非受。 |
If the dharma enters into something good or bad, it is not recorded that it is not a self [1], and the destiny is eliminated, the remaining dharma enters into non-feeling, which is called the dharma into non-feeling. |
內外亦如是。 |
The same is true inside and outside. |
十二入，幾有報、幾無報？ |
Twelve entries, how many rewards will there be and how many will there be no rewards? |
八無報，四二分或有報或無報。 |
Eight points have no retribution, and four and two points have either retribution or no retribution. |
云何八無報？ |
Why is there no retribution? |
眼入耳鼻舌身入、香入[A4]味入觸入，是名八無報。 |
Eyes, ears, nose, tongue, body, fragrance [A4] Taste, touch, these are called the Eight Unrequited Retributions. |
云何四二分或有報或無報？ |
Why does it mean that there is reward or no reward in four or two points? |
色入、聲入、意入、法入，是名四二分或有報或無報。 |
The entry of form, the entry of sound, the entry of mind, and the entry of law are called the four or two points, either with or without reward. |
云何色入有報？ |
How can you be rewarded? |
若色入報法，是名色入有報。 |
If form enters the law of retribution, it is name and form that enters the retribution. |
云何色入有報？ |
How can you be rewarded? |
若色入善不善心，善不善心所起去來屈[2]申迴轉，是名色入有報。 |
If form enters the wholesome and unwholesome mind, and the wholesome and unwholesome mind arises, bends, and turns [2], this name and form will be rewarded. |
云何色入無報？ |
Why is it that there is no retribution? |
若色入報、若色入非報，非報法身好色非好色、姝妙非姝妙、妍膚非妍膚、嚴淨非嚴淨、無記心所起去來屈申迴轉，若外色眼識所知，是名色入無報。 |
If the color enters the reward, if the color enters the non-retribution, the non-retributive Dharma body is not lustful, beautiful but not beautiful, beautiful skin is not beautiful, fair skin is not fair skin, strict and pure is not strict and pure, and there is no memory of the mind that arises, twists and turns, if the external color is recognized by the eye As far as I know, there is no reward for the entry of name and form. |
云何聲入有報？ |
How can you say that there will be a reward for entering? |
若聲入報法，是名聲入有報。 |
If the sound enters the law of retribution, then the reputation will have retribution. |
云何聲入有報？ |
How can you say that there will be a reward for entering? |
聲入若善若不善，善心不善心所起集聲音句言語口教，是名聲入有報。 |
Whether the sound is good or bad, whether it is a good or bad mind, the sound is collected in sentences, spoken or spoken, and the reputation is rewarded. |
云何聲入無報？ |
Why is it that there is no retribution? |
若聲入報？ |
Ruosheng reported? |
若聲入非報，非報法身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲、若無記心所起集聲音句言語口教、若外聲耳識所知，是名聲入無報。 |
If the sound comes into non-retribution, if it is not the retribution of the dharma body, the good sound is not good sound, if the many wonderful sounds are not all wonderful sounds, if the soft sound is not soft sound, if there is no memory of the sound that comes from the mind, the speech, speech, or oral instruction, if the external sound is known by the ear consciousness, It's a reputation that goes without reward. |
云何意入有報？ |
Why do you think there will be a reward for entering? |
若意入報法，是名意入有報。 |
If the mind enters the law of retribution, it is called the intention to enter the law of retribution. |
云何意入有報？ |
Why do you think there will be a reward for entering? |
除意入善報，餘意入善不善意界意識界，是名意入有報。 |
Except for the intention to enter the good reward, the rest of the intention enters the realm of good and unwholesome consciousness. This is called the intention to enter the reward. |
云何意入無報？ |
Why do you mean that there will be no reward? |
若意入報、若意入非報，非報法眼識乃至意識，是名意入無報。 |
If the mind enters the reward, if the intention enters the non-retribution, the non-retribution Dharma eye consciousness and even the consciousness are called the intention entering the non-retribution. |
云何法入有報？ |
How can there be rewards for entering? |
若法入報法，是名法入有報。 |
If the law enters the law of retribution, this is called the law entering the law of retribution. |
云何法入有報？ |
How can there be rewards for entering? |
除法入善報，餘法入善有為，若不善受想乃至煩惱、使、結，二定法入一切色，是名法入有報。 |
If the dharma is divided into good rewards, the remaining dharma will be rewarded with good deeds. If the unwholesome feelings and thoughts lead to troubles, emotions, and knots, the two concentration methods will be entered into all forms, which is called the dharmas that will be rewarded. |
云何法入無報？ |
How can one enter without retribution? |
若法入報[3]法、入非報，非報法除無貪、無恚、無[4]癡、煩惱、使、結、身口非戒無教，餘法入無報。 |
If the Dharma enters the retribution [3] Dharma, it enters the non-retribution. The non-retribution Dharma is free from greed, hatred, ignorance, troubles, confusion, knots, body and speech without discipline and teaching, and the rest of the Dharma enters without retribution. |
十二入，幾心、幾非心？ |
Twelve entrances, how many hearts and how many non-minds? |
一心，十一非心。 |
One heart, eleven things are not the heart. |
云何一心？ |
Yunhe Yixin? |
意入，是名一心。 |
Intention is called one-heartedness. |
云何十一非心？ |
Why is Shiyi not the heart? |
除意入，餘非心，是名十一非心。 |
Except for the entry of thoughts, the rest is not the heart. This is called the eleven non-hearts. |
十二入，幾心相應、幾非心[5]相應？ |
With the twelve entrances, how many hearts correspond and how many non-minds [5] correspond? |
十非心相應，一不說心相應非心相應，一二分或心相應或非心相應。 |
Ten are not heart-corresponding, one is not heart-corresponding but not heart-corresponding, one or two are either heart-corresponding or non-heart-corresponding. |
云何十非心相應？ |
Why is it that the heart is not corresponding? |
十色入，是名十非心相應。 |
The entry of the ten colors is called the corresponding ten non-minds. |
云何一不說心相應非心相應？ |
Why don't you say that mind correspondence is not heart correspondence? |
意入，是名一不說心相應非心相應。 |
Mind entry is a name that does not mean that the mind corresponds to the heart. |
云何一二分或心相應或非心相應？ |
How can one and two points be divided into two parts, whether the heart corresponds or the non-heart corresponds? |
法入，是名一二分或心相應或非心相應。 |
Dharma entry is called one or two divisions, either mental correspondence or non-mental correspondence. |
云何法入心相應？ |
How can it enter the heart and respond accordingly? |
若法入心數受想乃至煩惱使，是名法入心相應。 |
If the Dharma enters the mind and is subject to thoughts and even worries, it is called the corresponding Dharma entering the mind. |
云何法入非心相應？ |
How can the law enter the non-mind corresponding state? |
若法入非心所生，乃至非想非非想處智，是名法入非心相應。 |
If the dharmas are not born in the mind, and are neither thought nor thought, this is called the dharma-entrance corresponding to the non-mind. |
十二入，幾心數、幾非心數？ |
Twelve entries, how many are in the heart and how many are not in the heart? |
十一非心數，一二分或心數或非心數。 |
Eleven is not the number of the heart, and one or two is either the number of the heart or not the number of the heart. |
云何十一非心數？ |
Why is eleven not the number of your heart? |
十色入、意入，是名十一非心數。 |
The ten colors enter and the mind enters, which is called the eleven non-mental numbers. |
云何一二分或心數或非心數？ |
How can one or two points be divided into mental numbers or non-mental numbers? |
法入，是名一二分或心數或非心數。 |
Dharma entry is called one or two points, or the number of the mind or the number of the non-mind. |
云何法入心數？ |
How can you enter the number in your heart? |
若法入有緣受想乃至煩惱使，是名法入心數。 |
If the Dharma enters the mind due to predestined thoughts, thoughts and even defilements, it is called the number of Dharma entering the mind. |
云何法入非心數？ |
How can you enter the number that is not in your mind? |
若法入無緣生乃至非想非非想處智，是名法入非心數。 |
If the Dharma enters into the non-conditioned mind and even occurs in the non-perception, non-non-perception, it is called the Dharma entering into the non-mind. |
十二入，幾緣、幾非緣？ |
Twelve entrances, how many are destined or not? |
一緣，十非緣，一二分或有緣或非緣。 |
One is predestined, ten are not predestined, one or two are either predestined or not. |
云何一緣？ |
What's the fate? |
意入，是名一緣。 |
Intention is the name of fate. |
云何十無緣？ |
Yun He Shi has no chance? |
十色入，是名十無緣。 |
The ten colors entering are called the ten undestined. |
云何一二分或緣或非緣？ |
How can one or two points be determined by fate or not? |
法入，是名一二分或緣或非緣。 |
Dharma entry is called one or two points, either conditioned or not. |
云何法入緣？ |
How can I get involved? |
若法入心數受想乃至煩惱使，是名法入緣。 |
If the Dharma enters the mind and causes thoughts and even defilements, it is called the Dharma entering the mind. |
云何法入無緣？ |
How can one enter the realm of no destiny? |
若法入非心數生乃至非想非非想處智，是名法入無緣。 |
If the Dharma enters the non-mind for several lifetimes and even reaches the knowledge of non-perception and non-perception, it is called the entry of the Dharma without conditions. |
十二入，幾共心、幾非共心？ |
Twelve entrances, how much are we sharing the same mind and how many are we not sharing the same mind? |
十一非共心，一二分或共心或非共心。 |
Eleven points are not shared, and one or two points are either shared or not shared. |
云何十一非共心？ |
Why is it that the eleventh year is not the same? |
十色入、意入，是名十一非共心。 |
The entry of the ten colors and the entry of the mind is called the eleven non-common minds. |
云何一二分或共心或非共心？ |
How can one or two points be divided into shared minds or non-shared minds? |
法入，是名一二分或共心或非共心。 |
Dharma entry is called one or two divisions, either common mind or non-shared mind. |
云何法入共心？ |
How can we gain common ground? |
若法入隨心轉，共心生共住共滅，受想乃至煩惱使、有漏身口戒無教、有漏身進有漏身除、正語正業正命正身進正身除，是名法入共心。 |
If the Dharma enters and turns around according to the mind, the mind arises, lives and perishes together, thoughts and worries are caused, there are leaks in the body and speech, there is no instruction, there are leaks in the body, there are leaks in the body to eliminate, right speech, right action, right livelihood, right body, correct body to enter and eliminate, this is called Dharma. Into the common heart. |
云何法入非共心？ |
How can one enter the non-common mind? |
若法入不隨心轉，不共心生不共住不共滅生，乃至非想非非想處智，是名法入非共心。 |
If the Dharma enters and does not follow the mind, does not arise in the same mind, does not live in the same mind, and does not exist in the same mind, and leads to the knowledge of non-perception, non-non-perception, this is called the entry of the Dharma into the non-common mind. |
隨心轉不隨心轉亦如是。 |
The same is true whether you follow your heart or not. |
十二入，幾業、幾非業？ |
Twelve entries, how many karma and how many non-karma? |
九非業，三二分或業或非業。 |
Nine are non-karma, and three and two are either karma or non-karma. |
云何九非業？ |
What's wrong with Jiu Fei's career? |
眼入耳入鼻入舌入身入意入、香入味入觸入，是名九非業。 |
The eyes enter the ears, the nose enters the tongue, the body enters the mind, the fragrance enters the taste, the touch enters, these are called nine non-karma. |
云何三二分或業或非業？ |
How can it be divided into three or two, whether it is a career or a non-karma? |
色入、聲入、法入，是名三二分或業或非業。 |
The entry of form, the entry of sound, and the entry of law are called the three or two divisions, either karma or non-karma. |
云何色入業？ |
Yun Hese enters the industry? |
若善心不善心無記心所起去來屈申迴轉身教，是名色入業。 |
If the virtuous mind is not virtuous and the mind has no memory of what it is, it is the mind and body that have entered the karma. |
云何色入非業？ |
Why is it so bad? |
身好色非好色、姝妙非姝妙、妍膚非妍膚、嚴淨非嚴淨，若外色眼識所知，是名色入非業。 |
A good-looking body is not good-looking, a good-looking body is not a good-looking person, a fair skin is not a fair-skinned body, a pure body is not a pure and pure body. |
云何聲入業？ |
Yun Hesheng entered the industry? |
若善心不善心無記心所起集聲音句言語口教？ |
If the heart is not kind, the mind has no memory, and the voice, sentence, speech, or oral instruction arises from the mind? |
是名聲入業。 |
It’s fame that leads to entry into the industry. |
云何聲入非業？ |
Yunhe Sheng entered the non-professional industry? |
[1]若好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲、若外聲耳識所知，是名聲入非業。 |
[1] If a good sound is not a good sound, a wonderful sound is not a wonderful sound, a soft sound is not a soft sound, and if the external sound is not recognized by the ear, then the reputation has entered the wrong karma. |
云何法入業？ |
How can I enter the industry? |
思身口非戒無教、有漏身口戒無教、正語正業正命，是名法入業。 |
Thinking, body and speech are not precepts and there is no teaching, there is leakage in the body and speech, there is no discipline and no teaching, right speech, right action and right livelihood are the Dharma that enter the industry. |
云何法入非業？ |
How can one enter non-karma? |
除思身口非戒無教、有漏身口戒無教、正語正業正命，餘法入非業，是名法入非業。 |
Except for thinking, body and speech, which are not precepts and teachings, having leakage, body and speech, precepts and no teachings, right speech, right actions and right livelihood, the rest of the Dharma enters the non-karma, which is called the Dharma entering the non-karma. |
十二入，幾業相應，幾非業相應？ |
Twelve entries, how many karma correspond to it, and how many non-karma correspond to it? |
一業相應，十非業相應，一三分或業相應或非業相應或不說業相應非業相應。 |
One karma corresponds, ten non-karma corresponds, one or three karma corresponds or non-karma corresponds, or it is not said that karma corresponds and non-karma corresponds. |
云何一業相應？ |
Why does this industry correspond? |
意入，是名一業相應。 |
Entering the mind is called corresponding karma. |
云何十非業相應？ |
Why is it so non-karma-related? |
十色入，是名十非業相應。 |
The entry of the ten colors is called the corresponding ten non-karma. |
云何一三分或業相應或非業相應或不說業相應非業相應？ |
How can one or three points be related to karma or non-karma, or not to say that karma corresponds to non-karma? |
法入，是名一三分或業相應或非業相應或不說業相應非業相應。 |
Dharma entry is called one or three points, either karma corresponding or non-karma corresponding, or not said karma corresponding or non-karma corresponding. |
云何法入業相應？ |
How can I respond to entry into the industry? |
若法入思相應，除思，餘受想乃至煩惱使，是名法入業相應。 |
If the Dharma enters the mind and corresponds to it, except for the thought, the rest will be caused by thoughts and even troubles. This is called the Dharma entering the action and corresponding. |
云何法入非業相應？ |
How can one enter non-karma? |
若法入非思相應生，乃至非想非非想處智，是名法入非業相應。 |
If the dharma enters into non-contemplation and corresponds to it, and even the knowledge of non-perception and non-non-contemplation arises, this is called the dharma into non-karma corresponding. |
云何法入不說業相應非業相應？ |
How can the law not say that karma corresponds to karma and does not correspond to karma? |
思，是名法入不說業相應非業相應。 |
Thinking about it, this is called Dharma entry. It does not say that karma corresponds to karma, but karma does not correspond to karma. |
十二入，幾共業、幾不共業？ |
How many of the twelve elements share common karma and how many do not? |
一共業，十非共業，一二分或共業非共業。 |
One is a common karma, ten is not a common karma, one or two points or a common karma is not a common karma. |
云何一共業？ |
What is the common industry? |
意入，是名一共業。 |
Intention is the name of common karma. |
云何十非共業？ |
Why are they not sharing the same industry? |
十色入，是名十非共業。 |
The ten colors enter, which is called the ten non-common karma. |
云何一二分或共業或非共業？ |
How can one or two be divided into common karma or non-common karma? |
法入？ |
Legal entry? |
是名一二分或共業或非共業。 |
It's called one or two points, either common or non-common. |
云何法入共業？ |
How can we join the common industry? |
若法入隨業轉，共業生共住共滅，受、想、定心、思、觸乃至煩惱、使、無想定、滅盡定，有漏身口戒無教、有漏身進有漏身除、正語正業正命正身進正身除，是名法入共業。 |
If the law enters and changes with the karma, the common karma arises, lives, and perishes together, and the feelings, thoughts, concentration, thought, and contact can lead to troubles, causes, non-thought concentration, and cessation concentration. Eliminating the leakage of the body, right speech, right action, right livelihood, right body, right body, and right body are called Dharma and common deeds. |
云何法入非共業？ |
How can one enter the non-common industry? |
法入若不隨業轉，不共業生不共住不共滅，不定心、思、生老死、命、結、得果，身口非戒無教、有漏身口戒無教、有漏身進、九無為，是名法入非共業。 |
If the Dharma enters and does not follow the karma, does not share the karma, arises, lives together, or dies together, does not focus on the mind, thoughts, life, old age, death, life, consequences, and results, the body and speech have no precepts and no teachings, there are leaks in the body and speech, no precepts, no teachings, and there are leaks Entering the body and doing nothing, this is called Dharma entering non-common karma. |
隨業轉不隨業轉亦如是。 |
The same is true whether you change with your career or not. |
十二入，幾因、幾非因？ |
Twelve entries, how many causes and how many non-causes? |
一因，七非因，四[2]二分或因或非因。 |
One cause, seven non-causes, four [2] two points, either cause or non-cause. |
云何一因？ |
What's the reason? |
意入，是名一因。 |
Intention is the name of one cause. |
云何七非因？ |
Why are there seven non-causes? |
眼入耳入鼻入舌入身入、香入味入，是名七非因。 |
The eyes enter the ears, the nose enters the tongue, the body enters, and the fragrance enters the taste. These are called the seven non-causes. |
云何四二分或因或非因？ |
Why is it divided into two parts: cause or non-cause? |
色入、聲入、觸入、法入，是名四二分或因或非因。 |
The entrance of form, the entrance of sound, the entrance of touch, and the entrance of law are called the four dichotomies, either cause or non-cause. |
云何色入因？ |
What is the color of the cloud? |
色入若報法，是名色入因。 |
The entry of form is like retribution, which is the cause of entry of name and form. |
云何色入因？ |
What is the color of the cloud? |
色入若善心不善心所起去來屈申迴轉身教，是名色入因。 |
If the form enters, the wholesome and unwholesome mind arises, turns around, and teaches, which is the cause of the name and form. |
云何色入非因？ |
Why is it so beautiful? |
色入若報、色入若非報，非報法身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，無記心所起去來迴轉屈申身教，若外色眼識所知，是名色入非因。 |
If color enters as retribution, if color enters as non-retribution, the non-retribution Dharma body is lustful but not lustful, strict is not strict, fair skin is not fair skin, strict and pure is not strict and pure, without remembering the mind, it goes back and forth. As far as we know, it is name and form that are not the cause. |
云何聲入因？ |
Why does Yun Sheng enter the cause? |
若聲入報法，是名聲入因。 |
If the sound enters the law of retribution, then the reputation enters the cause. |
云何聲入因？ |
Why does Yun Sheng enter the cause? |
若聲入善不善，若善心不善心所起集聲音句言語口教，是名聲入因。 |
If the sound is good or bad, if the mind is good or bad, if the mind is not good, then the sound, sentences, words and oral teaching will be the cause of fame. |
云何聲入非因？ |
Why is it that there is no reason for sound? |
若聲入報、若聲入非報，非報法身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所起集聲音句言語口教，若外聲耳識所知，是名聲入非因。 |
If the sound enters the reward, if the sound enters the non-retribution, if the sound is not the reward, the good sound is not the good sound, the many wonderful sounds are not the many wonderful sounds, the soft sound is not the soft sound, the collected sounds that arise from the mind are not spoken, and if the external sounds are heard, Knowing what is known is the reason for fame. |
云何觸入[3]因？ |
Why does it touch [3] cause? |
四大，地大水大風大火大，是名觸入因。 |
The four elements, earth, water, wind, and fire, are called the causes of contact. |
云何觸入非因？ |
Why does it touch the non-cause? |
除四大，餘觸入法，是名觸入非因。 |
Except for the four elements, the rest touches the Dharma, which is called touching the non-cause. |
云何法入因？ |
How can I find out the cause? |
法入緣、若法入非緣有報，除得果，餘法入非緣善報，受想乃至煩惱使二定結一切色，是名法入因。 |
If the dharma enters the condition, if the dharma enters the non-condition, there will be a reward. In addition to the result, the remaining dharma will enter the non-condition and have good rewards. Thoughts and even troubles will cause the two concentration to tie up all the colors. This is called the cause of the dharma entering. |
云何法入非因？ |
How can there be a non-cause? |
若法入緣、[4]無報、不共業，生老死、命、得果、有漏身進九、無為，是名法入非因。 |
If the law enters the condition, [4] there is no retribution, no common karma, birth, old age, death, fate, and fruit, there is leakage, the body enters the nine, and there is no action, this is called the law entering the non-cause. |
[5]◎ |
[5]◎ |
◎[6]十二入，幾有因、幾無因？ |
◎[6] How many of the twelve entrances have causes and how many have no causes? |
十一有因，一二分或有因或無因。 |
Eleven has a cause, and one or two may have a cause or not. |
云何十一有因？ |
Why is there a reason for Eleven? |
十色入、意入，是名十一有因。 |
The entry of ten colors and the entry of mind are called eleven causes. |
云何一二分或有因或無因？ |
How can it be divided into two parts, with or without a cause? |
法入，是名一二分或有因或無因。 |
Dharma entry is called one or two points, either with a cause or without a cause. |
云何法入有因？ |
How can there be a reason for the entry of dharma? |
若法入有緒受想乃至正身除，是名法入有因。 |
If the Dharma enters with thoughts, thoughts, and even the body is eliminated, it is called the Dharma entering with a cause. |
云何法入無因？ |
How can there be no cause? |
若法入無[7]緒智緣盡乃至非想非非想處智，是名法入無因。 |
If the Dharma enters into nothingness [7] and all the conditions of thought and wisdom are exhausted, and even the knowledge of non-perception and non-perception is reached, this is called the Dharma entering without cause. |
有緒無緒、有[8]因[9]無因、有緣無緣、有為無為，亦如是。 |
There is a thread but no thread, there is [8] a cause [9] but no cause, there is a condition but no condition, there is action but no action, it is the same. |
十二入，幾知、幾非知？ |
Twelve entrances, how much do you know and how much do you not know? |
一切知如事知見。 |
Everything is known as knowing everything. |
十二入，幾識、幾非識？ |
Twelve entrances, how much consciousness and how much non-consciousness? |
一切識意識如事識。 |
All consciousness is like matter consciousness. |
十二入，幾解、幾非解？ |
Twelve entrances, how many solutions or not solutions? |
一切解如事知見。 |
All solutions are as clear as seeing things. |
十二入，幾了、幾非了？ |
Twelve, how many are there or what are they? |
一切了如事知見。 |
Everything is as clear as a matter of fact. |
十二入，幾斷智知、幾非斷智知？ |
Twelve entrances, how much does it cut off wisdom and knowledge, and how much does it not cut off wisdom and knowledge? |
八非斷智知，四二分或斷智知或非斷智知。 |
Eight is non-cutting wisdom and knowledge, and four and two are divided into either cutting-off wisdom and knowledge or non-cutting wisdom and knowledge. |
云何八非斷智知？ |
Why does Bafei cut off wisdom and knowledge? |
眼入耳入鼻入舌入身入、香入味入觸入，是名八非斷智知。 |
The eyes enter the ears, the nose enters the tongue, the body enters, the fragrance enters the taste, and the touch enters. These are called the eight non-defeating wisdom and knowledge. |
云何四二分或斷智知或非斷智知？ |
How can it be divided into two parts, namely, the wisdom and knowledge that are cut off or the knowledge that is not cut off from the wisdom and knowledge? |
色入、聲入、意入、法入，是名四二分或斷智知或非斷智知。 |
The entry of form, the entry of sound, the entry of mind, and the entry of dharma are called the four dichotomies, or the knowledge that is cut off or the knowledge that is not cut off. |
云何色入斷智知？ |
How can I enter the realm of wisdom and knowledge? |
若色入不善，不善心所起去來屈申迴轉身教，是名色入斷智知。 |
If the form enters into the unwholesome state, and the unwholesome mind arose, it will turn around and teach, this is the knowledge and knowledge that the name and form enter into the world. |
云何色入非斷智知？ |
Why is it that the color is so deep that it cuts off wisdom and knowledge? |
色入若善若無記，身好色非好色、妍膚非妍膚、嚴淨非嚴淨，若善心若無記心所起去來屈[1]申迴轉身教，若外色眼識所知，是名色入非斷智知。 |
If the appearance is good, if there is no memory, if the body is beautiful but not lustful, if the fair skin is not fair, if the pure is not strict, if the mind is good, if there is no memory, the mind will rise and fall. This is when name and form enter the realm of non-knowledge. |
云何聲入斷智知？ |
How can the voice of Yun enter the realm of wisdom and knowledge? |
若聲入不善，不善心所起集聲[2]音句言語口教，是名聲入斷智知。 |
If the sound enters into the unwholesome, the sound that arises from the unwholesome mind [2] and the sound, sentence, speech, and oral teaching will enter into the wisdom and knowledge of the end of the world. |
云何聲入非斷智知？ |
Why does it sound like entering the wrong world and cutting off wisdom and knowledge? |
若聲善[3]若無記，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若善心若無記心所起集聲音句言語口教，若外聲耳識所知，是名聲入非斷智知。 |
If the voice is good [3] If there is no memory, the good voice of the body is not the good voice, the wonderful voice is not the many wonderful voices, the soft voice is not the soft voice, if the good heart is not remembered, the voice is collected, the words are spoken, and the external voice is the ear. Knowing what is known is the knowledge of fame that has entered the realm of non-judgment. |
云何意入斷智知？ |
What does it mean to enter into the realm of knowledge? |
若意入不[4]善意界意識界，是名意入斷智知。 |
If the mind enters the world of consciousness that is not [4] the world of good intentions, it is called the mind entering the realm of broken wisdom. |
云何意入非斷智知？ |
Why does it mean that entering the wrong world will cut off wisdom and knowledge? |
意入若善若無記眼識乃至意識，是名意入非斷智知。 |
If the mind enters into a good state, if there is no eye consciousness or even consciousness, it is called the mind to enter into non-interrupted wisdom and knowledge. |
云何法入斷智知？ |
How can one enter into the realm of wisdom and knowledge? |
若法入不善受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不[5]悔、悅、喜、心進、信、欲、念、[6]疑、怖、煩惱、使、結、身口非戒無教、有漏身進，是名法入斷智知。 |
If the dharma enters into unwholesome feelings, thoughts, reflections, contact, thoughts, insights, views, wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, thought, [6] doubt, fear , troubles, problems, knots, non-precepts and teachings in body and speech, and leakage in the body, this is called the entry of Dharma into the wisdom and knowledge. |
云何法入非斷智知？ |
How can one enter into non-existence and cut off wisdom and knowledge? |
除使結、身口非戒無教，餘法入非斷[7]智知，是名法入非斷智知。 |
Except for the knots, body and speech, which are not precepts and have no teachings, the rest of the Dharma enters the non-destruction [7] wisdom and knowledge, which is called the wisdom and knowledge of the non-destruction of the Dharma. |
斷非斷亦如是。 |
The same goes for cutting off and not cutting off. |
十二入，幾修、幾非修？ |
Twelve entrances, how much cultivation and how much non-cultivation? |
八非修，四二分或修或非修。 |
Eight is non-cultivation, four and two points are either cultivation or non-cultivation. |
云何八非修？ |
Why are you not cultivating? |
眼入耳入鼻入舌入身入、香入味入觸入，是名八非修。 |
Eyes, ears, nose, tongue, body, fragrance and taste are the eight non-cultivations. |
云何四二分或修或非修？ |
Why is it divided into four or two, whether it is cultivation or not? |
色入、聲入、意入、法入，是名四二分或修或非修。 |
The entrance of form, entrance of sound, entrance of mind, entrance of law, these are called the four or two points of cultivation or non-cultivation. |
云何色入修？ |
Yun Hese enters cultivation? |
色入若善心所起去來屈申迴轉身教，是名色入修。 |
If the form enters the mind and arises from a kind heart, it will turn around and teach. This is the name and form entering the cultivation. |
云何色入非修？ |
Why is it that you have entered non-cultivation? |
若色入不善若無記，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，若不善心若無記心所起去來屈申迴轉身教，若外色眼識所知，是名色入非修。 |
If the appearance is unwholesome, if there is no memory, if the body is lustful, the body is not lustful, if the appearance is not beautiful, if the skin is fair, the skin is not fair, if the pureness is not pure, if the mind is not wholesome, if there is no memory, the mind will turn around and teach, if the external color of the eyes is Consciousness knows that name and form have entered non-cultivation. |
云何聲入修？ |
Yunhe said he wanted to enter cultivation? |
聲入若善，善心所起集聲[8]音句言語口教，是名聲入修。 |
If the sound is good, the sound arising from the good mind [8] The sound, sentences, speech and oral teaching are the cultivation of reputation. |
云何聲入非修？ |
Why is it that you have entered non-cultivation? |
若聲入不善若無記，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若不善心若無記心所起集聲[＊]音句言語口教，若外聲耳識所知，是名聲入非修。 |
If the sound is unwholesome, if there is no memory, a good voice of the body is not a good voice, a wonderful voice is not a wonderful voice, a soft voice is not a soft voice, if the unwholesome mind is not remembered, the collected sounds [*] of the sound, sentence, speech, etc., if What is known by external sound and ear consciousness is that reputation has entered the non-cultivation. |
云何意入修？ |
Why do you want to enter cultivation? |
意入若善意界意識界，是名意入修。 |
Entering the realm of consciousness in the realm of good intentions is called entering cultivation. |
云何意入非修？ |
Why do you want to enter non-cultivation? |
意入若不善若無記眼識乃至意識，是名意入非修。 |
If the mind is not good, if there is no eye awareness or even consciousness, it is called the mind that is not cultivated. |
云何法入修？ |
How can I start cultivating? |
法入若善受想乃至心捨、無想定、得果、滅盡定，有漏身口戒無教、有漏身進有漏身除、正語正業正命[9]正身進正身除、智緣盡決定，是名法入修。 |
If the Dharma enters, if the thoughts of good feelings and thoughts lead to equanimity, no thought concentration, fruition, and cessation concentration, if there is a leakage in the body, speech, precepts, and no teaching, there will be a leakage in the body, there will be a leakage in the body, right speech, right action, and right livelihood [9] Right body, right body, and right body will be eliminated. Wisdom and fate make the decision, which is called Dharma practice. |
云何法入非修？ |
How can you enter non-cultivation? |
若法入不善若無記受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、生老死、命、結，身口非戒無教、有漏身進非聖、七無為，是名法入非修。 |
If the dharma is unwholesome, if there is no memory of feelings, thoughts, reflections, touches, reflections, insights, views, wisdom, liberation, regret, no regrets, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, worries, Causes, birth, old age, death, destiny, knots, body and speech without precepts and teachings, leakage of body, entry into non-saints, and seven inactions are called Dharma entering into non-cultivation. |
十二入，幾證、幾非證？ |
Twelve entrances, how many certificates and how many non-certificates? |
一切證如事知見。 |
All evidence is like knowing and seeing. |
十二入，幾善、幾非善、幾無記？ |
Twelve entries, how many are good, how many are not good, and how many are unrecorded? |
八無記，四三分或善或不善或無記。 |
Eight has no memory, four or three points are good, bad or have no memory. |
云何八無記？ |
Why is there no memory? |
眼入耳入鼻入舌入身入、香入味入觸入，是名八無記。 |
The eyes enter the ears, the nose enters the tongue, the body enters, the fragrance enters the taste, and the touch enters. This is called the Eight Unremembered. |
云何四三分或善或不善或無記？ |
How can four or three points be good, bad, or unrecorded? |
色入、聲入、意入、法入，是名四三分或善或不善或無記。 |
The four or three points of form, sound, mind, and law are either good, bad, or unrecorded. |
云何色入善？ |
Why is it so good? |
若色入修善心所起去來屈申迴轉身教，是名色入善。 |
If the form enters into the cultivation of the good mind and arises, turns around and teaches, it is the name and form entering the good state. |
云何色入非善？ |
Why is it so bad? |
若色入[10]隨不善心所起去來屈申迴轉身教，是名色入非善。 |
If the entry of form [10] follows the rise of unwholesome thoughts and turns around, this is not wholesome. |
云何色入無記？ |
How can the color of the cloud be recorded? |
若色入受、色入非報，非[11]報法身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，無記心所起去來屈申迴轉身教，若外色眼識所知，是名色入無記。 |
If the form is received and the form is received, it is not the retribution, it is not the [11] retribution of the Dharma body. What is known by external form and eye consciousness is that name and form are inscribed without memory. |
云何聲入善？ |
What is the sound of becoming a good person? |
若聲入修善心所起集聲音句言語口教，是名聲入善。 |
If the sound arises from the mind of cultivating goodness and the collected sounds, sentences, words and oral teachings are given, then the reputation will be good. |
云何聲入不善？ |
Why does it sound bad? |
若聲入斷不善心所起集聲音句言語口教，是名聲入不善。 |
If the sound is caused by the unwholesome mind and the collected sounds, sentences, words, and oral teachings are said to be unwholesome. |
云何聲入無記？ |
Yun He Sheng has entered Wu's mind? |
若聲入受、若聲入非報，非報法身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所起集聲音句言語口教，若外聲耳識所知，是名聲入無記。 |
If the sound is received, if the sound is not rewarded, if it is not the Dharmakaya, a good sound is not a good sound, a wonderful sound is not a wonderful sound, a soft sound is not a soft sound, if the sound arises from the mind, it is not a soft sound. To know what is known is to have a reputation that cannot be remembered. |
云何意入善？ |
Why do you mean to be good? |
若意入修意界[12]意識界，是名意入善。 |
If one's mind enters the world of cultivation [12] and the realm of consciousness, it is called one's mind entering goodness. |
云何意入不善？ |
Why is it so bad? |
若意入斷意界意識界，是名意入不善。 |
If one's mind enters the realm of consciousness, it is said that one's mind enters the unwholesome realm. |
云何意入無記？ |
What is the meaning of this? |
若意入受、若意入非報，非報法眼識乃至意識，是名意入無記。 |
If the mind enters the feeling, if the mind enters the non-retribution, the non-retribution Dharma eye consciousness and even the consciousness, it is called the intention entering the non-retention. |
云何法入善？ |
How can one become good? |
若法入修受想，乃至心捨、無想定、得果、滅盡定，有漏身口戒無教、有漏身進有漏身除、正語正業正命正身進正身除、智緣盡決定，是名法入善。 |
If the Dharma enters into the practice of feeling and thinking, it leads to the equanimity of the mind, the concentration of no thoughts, the attainment of the fruit, and the concentration of cessation. If there is a leakage in the body and speech, there is no teaching, there is a leakage in the body, there is a leakage in the body. Making decisions is called Dharma. |
云何法入不善？ |
Why is it so bad to enter into something bad? |
若法入斷受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、使、結，身口非戒無教、有漏身進，是名法入不善。 |
If the Dharma enters, it breaks down feeling, perception, thought, contact, thought, insight, view, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, doubt, fear, confusion, knot, body Speaking without precepts and teachings, and having leakage and entering into the body, this is called the entry of Dharma into bad deeds. |
云何法入無記？ |
Why can't I remember it? |
若法入受、若法入[13]非報，非報法非聖無為，受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生老死、命，有漏身進非聖、七無為，是名法入無記。 |
If the Dharma enters the feeling, if the Dharma enters [13] it is not retribution, non-retribution Dharma is not holy and unconditioned, feeling, thought, thought, contact, reflection, awareness, view, wisdom, liberation, regret, no regret, joy, joy, heart Advancement, belief, desire, thought, fear, birth, old age, death, fate, and the leakage of the body into non-holy and seven inactions are called Dharma entering into the unrecorded. |
十二入，幾學、幾無學、幾非學非無學？ |
At the 12th level, how much learning is there, how much is there no learning, how much is it not learning, and how much is it not learning? |
十非學非無學，二三分或學或無學或非學非無學。 |
Ten points are neither learning nor no learning, and two or three points are either learning or no learning or non-learning but not no learning. |
云何十非學非無學？ |
Why is it neither learning nor learning? |
十色入，是名十非學非無學。 |
The entry of the ten colors is called ten non-learning and not no learning. |
云何二三分或學或無學或非學非無學？ |
How can two or three points be learned or unlearned or neither unlearned nor unlearned? |
意入、法入，是名二三分或學或無學或非學非無學。 |
Entering the mind and entering the law are called two or three points, either learning or no learning, or neither learning nor no learning. |
云何意入學？ |
Why do you want to enroll in school? |
若意入聖非無學，是名意入學。 |
If you want to become a saint, it is not without learning, it is the name of entering the sage. |
云何意入學？ |
Why do you want to enroll in school? |
若意入學信根相應意界意識界，是名意入學。 |
If the root of the letter of intention to enter the school corresponds to the realm of consciousness, it is the admission of the name and intention to the school. |
云何意入學？ |
Why do you want to enroll in school? |
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅。 |
When a student leaves the fraternity and enters the holy path with a holy heart, if he firmly believes in the Dharma and the rest of the world, he will see the faults of his actions and observe the cessation of Nirvana. |
如實觀苦集滅道，未得欲得、未解欲解、未證欲證，離煩惱修道見學人若須陀洹、若斯陀含、若阿那含，若觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹果、若斯陀含果、若阿那含果。 |
Contemplate the path of the accumulation of suffering as it really is. If you have not obtained the desired attainment, have not understood the desire to be understood, and have not realized the desire to realize. If you practice the path away from troubles, you will see students such as Sotapanna, Rusthagami, and Anagami. If you have sufficient insight knowledge, if you have wisdom, If one meditates on the liberated mind, one will realize the recluse fruit, such as the sotapanna fruit, the rostagami fruit, and the rajanagami fruit. |
若實人若趣意界意識界，是名意入學。 |
If a real person is interested in the world of consciousness, it is the entrance of name and meaning. |
云何意入無學？ |
Why do you want to enter Wuxue? |
若意入聖非學，是名意入無學。 |
If one's mind enters the realm of sage and non-study, it is called the mind entering the realm of non-study. |
云何意入無學？ |
Why do you want to enter Wuxue? |
若意入無學信根相應意界意識界，是名意入無學。 |
If one's mind enters the realm of consciousness corresponding to the root of faith without learning, it is called one's mind entering the realm of no learning. |
云何意入無學？ |
Why do you want to enter Wuxue? |
無學人欲得阿羅漢，未得聖法，欲得修道，觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
Unlearned people who want to become Arhats but who have not yet obtained the Holy Dharma want to practice Taoism and have sufficient insight knowledge. If they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhatship. |
若實人若趣若意界意識界，是名意入無學。 |
If people are real, if they are interested, if they are the realm of consciousness, it is called the mind entering the realm of no learning. |
云何意入非學非無學？ |
Why do you mean that if you enter non-learning, you will not have no learning? |
若意入[1]非聖識受陰、眼識乃至意識，是名意入非學非無學。 |
If the mind enters [1] non-holy consciousness, eye consciousness or even consciousness, it is called the mind entering non-study and non-no-study. |
云何法入學？ |
How can I enroll in school? |
若法入聖非無學，是名法入學。 |
If Dharma enters the sage, it is not without learning, it is called Dharma entrance. |
云何法入學？ |
How can I enroll in school? |
學信根及信根相應心[2]數法，若法非緣無漏非無學，是名法入學。 |
Learn the root of faith and the corresponding mind [2] of the faith root to count the method. If the method is not conditional and has no leakage, it is not unlearned. This is the entrance of the name Dharma. |
云何法入學？ |
How can I enroll in school? |
學人離結使，聖心入聖道，乃至即得阿那含果。 |
When a disciple leaves the sect and enters the holy path with his holy heart, he will immediately attain the fruit of Anagami. |
若實人若趣，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命正身進正身除、智緣盡決定，是名法入學。 |
If a real person is interested, if there are feelings, thoughts, reflections, touches, thoughts, insights, views, wisdom, liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, and no hesitation, Mindfulness, concentration, equanimity of mind, attainment of results, cessation of cessation, right speech, right action, right livelihood, right body, right body and elimination, and complete determination of wisdom and conditions are the entrance to the Dharma. |
云何法入無學？ |
How can one enter Wuxue? |
若法入聖非學，是名法入無學。 |
If the Dharma enters the sage and is not learned, it is called the Dharma entering the uneducated world. |
云何法入無學？ |
How can one enter Wuxue? |
無學信根及信根相應心數法，若法入若非緣無漏非學，是名法入無學。 |
The root of faith without learning and the root of faith correspond to the number of Dharma in the mind. If the Dharma enters, if it is not conditional and has no leakage, it is not learning. This is called the Dharma entering without learning. |
云何法入無學？ |
How can one enter Wuxue? |
無學人乃至即得阿羅漢果。 |
Unlearned people can even achieve the fruit of Arahantship. |
若實人若趣，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命正身進正身除、智緣盡，是名法入無學。 |
If a real person is interested, if there are feelings, thoughts, reflections, touches, thoughts, insights, views, wisdom, liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, and no hesitation, Mindfulness, concentration, equanimity of mind, attainment of results, cessation of cessation, right speech, right action, right livelihood, right body, right body, elimination of wisdom, this is called Dharma entering without learning. |
云何法入非學非無學？ |
How can one enter non-learning without learning? |
若法入非聖[3]受陰、想受陰、行受陰，若色不可見無對，有漏非聖無為受想，乃至無想定初四色、非聖七無為，是名法入非學非無學。 |
If the Dharma enters the non-holy [3] suffering, the mental suffering, the mental suffering, if the color is invisible and uncorrected, if there are outflows, non-holy and unconditioned thoughts, and even the first four colors of non-perception concentration, and the seven non-holy non-actions, this is called the entrance of the Dharma. Not learning is not learning. |
十二入，幾報、幾報法、幾非報非報法？ |
Twelve entries, how many rewards, how many rewards, and how many non-retributions and non-retributions? |
五報，三二分或報或非報非報法，四三分或報或報法或非報非報法。 |
Five points are reported, three and two points are reported or not reported and not reported, and four and three points are reported or reported or not reported and not reported. |
云何五報？ |
What are the five reports? |
眼入耳入鼻入舌入身入，是名五報。 |
The eyes, ears, nose, tongue, and body are called the five reports. |
云何三二分或報或非報[4]或非報法？ |
How can it be divided into three or two, whether it is retribution or non-retribution [4] or non-retribution? |
香入、味入、觸入，是名三二分或報或非報非報法。 |
The smell, the taste, the touch are called three-two points or retribution or non-retribution and non-retribution. |
云何四三分或報或報法或非報非報法？ |
Why is it that four or three points are either retribution or retribution for the Dharma or non-retribution or non-retribution for the Dharma? |
色入、聲入、意入、法入，是名四三分或報或報法或非報非報法。 |
Form entry, sound entry, mind entry, and law entry are the four or three points of retribution or retribution or non-retribution and non-retribution. |
云何香入報？ |
How fragrant is Yunhe? |
香入若受，是名香入報。 |
If the fragrance enters and is received, this is called the reward of the fragrance entering. |
云何香入報？ |
How fragrant is Yunhe? |
香入若業法煩惱所生報我分攝身好香非好香、軟香非軟香、適意香非適意香，是名香入報。 |
If the fragrance enters the body due to the retribution caused by the defilements of the karma, the pleasant fragrance is not a good fragrance, the soft fragrance is not a soft fragrance, and the pleasant fragrance is not a pleasant fragrance. This is called the fragrance entering the reward. |
云何香入非報非報法？ |
Why is it so fragrant that it does not repay the law? |
若香入外，若外香鼻識所知，樹根香樹心香樹膠香樹皮香、葉香花香果香、好香非好香，及餘外香鼻識所知，是名香入非報非報法。 |
If a fragrance enters the outside, if the external fragrance is known to the nose consciousness, the smell of tree roots, the fragrance of tree heart, the fragrance of gum, the fragrance of bark, the fragrance of leaves, the fragrance of flowers and fruits, the good fragrance is not good fragrance, and the remaining external fragrance is known to the nose consciousness, this is called fragrance entering. If you don't report it, you won't report it. |
云何味入報？ |
What's the point of entering the newspaper? |
若味入受，是名味入報。 |
If the taste enters the feeling, it is called the taste entering the reward. |
云何味入報？ |
What's the point of entering the newspaper? |
若味入業法煩惱所生報我分攝身[＊]甜[＊]酢苦辛醎淡涎癊，是名味入報。 |
If the taste that enters into the karma and the defilements is the body of the retribution body [*] sweet [*] sour, bitter, pungent, and light-salivating, this is called the retribution of the taste. |
云何味入非報非報法？ |
What does it mean to repay non-retribution for wrongdoing? |
若味入外，若外味入舌識所知，若[＊]甜[＊]酢苦辛醎淡水汁，及餘外味舌識所知，是名味入非報非報法。 |
If the taste enters the outside, if the external taste enters the tongue consciousness, if [*] sweet [*] sour, bitter, pungent, and fresh water juice, and the remaining external taste is recognized by the tongue consciousness, this is called the law of non-retribution and non-retribution. |
云何觸入報？ |
How can I get involved in the newspaper? |
若觸入受，是名觸入報。 |
If contact is experienced, this is called contact retribution. |
云何觸入報？ |
How can I get involved in the newspaper? |
若觸入業法煩惱所生報我分攝身冷熱輕重麁細澁滑堅軟，是名觸入報。 |
If the retribution caused by touching the defilements of karma causes the body to be hot and cold, heavy, thin, slippery and soft, this is called the retribution of touching. |
云何觸入非報非報法？ |
Why does it come into contact with the law of non-retribution and non-retribution? |
若觸入外，若外觸身識所知若冷熱輕重麁細澁滑堅軟，及餘外觸身識所知，是名觸入非報非報法。 |
If it touches the outside, if it touches the body consciousness, whether it is hot or cold, light or heavy, thin, slippery or soft, and if the rest touches the body consciousness, it is called touching the non-retribution non-retribution method. |
云何色入報？ |
What's the color of the cloud? |
若色入受，是名色入報。 |
If form enters feeling, it is name and form that enters reward. |
云何色入報？ |
What's the color of the cloud? |
若色入業法煩惱所生報我分攝身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，受心所起去來屈申迴轉身教，是名色入報。 |
If form enters into the karma and is caused by the defilements, the body is lustful but not lustful, strict but not strict, fair skin is not fair skin, strict and pure is not strict and pure, and the mental state arises, bends, turns, and turns around, this is the name and form entering the reward. . |
云何色入報法？ |
What is the color of the cloud? |
若色入有報，是名色入報法。 |
If there is retribution for the entry of form, it is the law of retribution for the entry of name and form. |
云何色入報法？ |
What is the color of the cloud? |
色入若善不善，若善心若不善心所起去來屈申迴轉身教，是名色入報法。 |
If the form enters into a wholesome or unwholesome state, and if the wholesome mind arises from an unwholesome mind, then it will turn around and teach, this is the law of retribution of name and form. |
云何色入非報非報法？ |
Why is it so wrong to repay the Dharma? |
若色入無記非我分攝非報非報法心所起去來屈申迴轉身教，若外色眼識所知，是名色入非報非報法。 |
If the form enters the non-self-consciousness, the non-retribution and non-retribution dharma arises from the mind, and if the external form is known by the eye consciousness, it is the non-retribution and non-retribution dharma. |
云何聲入報？ |
What's the news? |
若聲入受，是名聲入報。 |
If the sound is received, it is the reward of fame. |
云何聲入報？ |
What's the news? |
若[5]聲入業法煩惱所生報我分攝身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，受心所起集聲音句言語口教，是名聲入報。 |
If [5] the sound enters into the karma and is caused by the defilements of the karma, the good sound is not the good sound, the wonderful sound is not the wonderful sound, the soft sound is not the soft sound, and the collected sounds, words, or oral instructions arising from the mind, this is the sound that enters the body. Report. |
云何聲入報法？ |
Yunhe Sheng entered the law of retribution? |
若聲入有[6]報，是名聲入報法。 |
If the sound enters the [6] reward, it is the reputation that enters the reward method. |
云何聲入報法？ |
Yunhe Sheng entered the law of retribution? |
若聲入善不善，若善心若不善心所起集聲音句言語口教，是名聲入報法。 |
If the sound is good or bad, if the heart is good or if the heart is not good, if the sound is collected in sentences, spoken or spoken, then the reputation will be rewarded. |
云何聲入非報非報法？ |
How can I say that I am not repaying the Dharma? |
若聲入無記非我分攝非報非報法心所起集聲音句言語口教，若外聲耳識所知，是名聲入非報非報法。 |
If the sound enters into the non-self-conscious, non-retributive and non-retributive Dharma, it arises from the mind and collects the sound, sentences, words and oral instructions, and if the external sound is heard by the ear, it is the sound that enters the non-retributive and non-retributive Dharma. |
云何意入報？ |
Why do you want to join the newspaper? |
若意入受、若意入善報眼識乃至意識，是名意入報。 |
If the mind enters the feeling, if the mind enters the eye consciousness and even consciousness of the good reward, it is called the intention to enter the reward. |
云何意入報法？ |
Why do you want to enter the law of retribution? |
若意入有報，是名意入報法。 |
If the mind enters and there is a reward, it is called the law of mind entering the reward. |
云何意入報法？ |
Why do you want to enter the law of retribution? |
除意入善報，餘意入善若不善意界意識界，是名意入報法。 |
Except for the intention to enter the good retribution, the rest of the intention enters the realm of consciousness that is good or unwholesome. This is called the intention to enter the retribution method. |
云何意入非報非報法？ |
Why do you mean to repay what is wrong and what is wrong with the law? |
若意入無記非我分攝眼識乃至意識，是名意入非報非報法。 |
If the mind enters the non-self-consciousness and even consciousness, it is called the mind entering the non-retribution and non-retribution dharma. |
云何法入報？ |
How can I enter the newspaper? |
若法入受、若法入善報，除無貪無恚，餘受想乃至心捨、怖、生、命、無想定、得果、滅盡定，有漏身口戒無教、有漏身進有漏身除、正語正業正命正身進正身除，是名法入報。 |
If the Dharma enters the feeling, if the Dharma enters the good retribution, except for the absence of greed and hatred, the remaining thoughts of the feeling will lead to mental abandonment, fear, life, life, concentration without thought, fruition, and cessation. To get rid of the body with outflows, to have right speech, right deeds, right livelihood, right body, to get rid of the wrong body, this is called Dharma entering into retribution. |
云何法入報法？ |
How can I enter the law of retribution? |
若法入有報，是名法入報法。 |
If the Dharma enters into retribution, it is called the Dharma entering into retribution. |
云何法入報法？ |
How can I enter the law of retribution? |
除法入善報，餘[1]法入善有為，若不善受想乃至煩惱使結二定一切色，是名法入報法。 |
When the dharma enters into good retribution, the remaining [1] dharma enters into good retribution. If the unwholesome feelings, thoughts, and even troubles cause knots and fixation of all forms, this is called the dharma entering into retribution. |
云何法入非報非報法？ |
How can one enter into non-retribution and repay non-retribution? |
若法入無記非我分攝，若聖無為、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、[2]不悔、悅、喜、心進、信、欲、念、怖、生老死、有漏身進、九無為，是名法入非報非[3]報法。 |
If the dharma enters into the mindless and non-self-participated state, if it is the holy unaction, feeling, thought, thought, touch, contemplation, awareness, insight, insight, wisdom, liberation, regret, [2] no regret, joy, joy, mental advancement, faith, Desire, thoughts, fear, birth, old age and death, the entry of the body with leakage, and the nine inactions are called the law of retribution [3] retribution. |
十二入，幾見斷、幾思惟斷、幾非見斷非思惟斷？ |
Twelve entrances, how many are seen and broken, how many are thought and broken, and how many are not seen and not thought and broken? |
八非見斷非思惟斷，四三分或見斷或思惟斷或非見斷非思惟斷。 |
The eighth is not to see, not to think, and the fourth and third points are either to see or to think, or not to see, not to think. |
云何八非見斷非思惟斷？ |
Why is it that the judgment is not judged by seeing but by thinking? |
眼入耳入鼻入舌入身入、香入味入觸入，是名八非見斷非思惟斷。 |
The eyes enter the ears, the nose enters the tongue, the body enters, the fragrance enters the taste, and the touch enters. These are called the eight non-viewing cessation and non-thinking cessation. |
云何四三分或見斷或思惟斷或非見斷非思惟斷？ |
How can four or three points be judged by seeing, thinking, or not seeing or thinking? |
色入、聲入、意入、法入，是名四三分或見斷或思惟斷或非見斷非思惟斷。 |
Form entry, sound entry, mind entry, and Dharma entry are called the four or three points, or the break of seeing or the break of thinking or the break of non-viewing or non-thinking. |
云何色入見斷？ |
Why is it that color can be seen? |
若色入不善非思惟斷見斷煩惱心所起去來屈申迴轉身教，是名色入見斷。 |
If the entry of form and unwholesomeness is not caused by thoughts, the separation of views, and the separation of troubles caused by the mind, it is the separation of the entry of name and form into views. |
云何色入思惟斷？ |
How can the color enter the mind and stop? |
若色入不善非見斷思惟斷煩惱心所起去來屈申迴轉身教，是名色入思惟斷。 |
If the form enters into unwholesome non-viewing, thoughts, and defilements are eliminated, and when the mind arises, it turns around and teaches, it is the name and form that enters into thought and is eliminated. |
云何色入非見斷非思惟斷？ |
Why is it that the color cannot be seen or thought? |
若色入善若無記身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，若善心若無記心所起去來屈申迴轉身教，若外色眼識所知，是名色入非見斷非思惟斷。 |
If the color is good, if you don’t remember the body, the lustful color is not lustful, the strictness is not the strictness, the fair skin is not the fair skin, the strict cleanness is not strict and pure, if the good intention is not remembered, the mind arises, bends, turns, and teaches, if the external color is known by the eye consciousness , it means that the entry of name and form into non-viewing is not the end of thinking. |
云何聲入見斷？ |
Why is it that the sound of entering the scene is broken? |
若[4]聲入不善非思惟斷見斷煩惱心所起集聲音句言語口教，是名聲入見斷。 |
If [4] the sound enters into unwholesome non-thoughts, the judgments are broken, the troubles arise in the mind, the collected sounds, sentences, words and oral teachings are heard, and the reputation is entered into the views. |
云何聲入思惟斷？ |
Why does it sound like I'm thinking? |
若聲入不善非見斷思惟斷煩惱心所起集聲音句言語口教，是名聲入思惟斷。 |
If the sound enters into unwholesome non-views, thoughts and defilements arise, the collected sounds, sentences, words and oral teachings are said to have entered into thoughts and thoughts. |
云何聲入非見斷非思惟斷？ |
How can it be said that when one enters the realm of non-viewing, it is not the end of thinking? |
若聲入善若無記身好聲非好[5]聲、眾妙聲[6]非眾妙聲、軟聲非軟聲，若善心若無記心所起集聲音句言語口教，若外聲耳識所知，是名聲入非見斷非思惟斷。 |
If the sound is good, if there is no memory of the body, the good sound is not good [5] sound, and the wonderful sound [6] is not the wonderful sound, and the soft sound is not soft sound. What is known by sound and ear consciousness is that the reputation has entered the realm of non-viewing and non-thinking. |
云何意入見斷？ |
What's the point of entering into judgment? |
若意入不善非思惟斷見斷煩惱相應意界意識界，是名意入見斷。 |
If the mind enters the realm of consciousness corresponding to the unwholesome non-thoughts, views, and troubles, it is called the mind entering the view. |
云何意入思惟斷？ |
What does it mean to enter into thinking and judgement? |
若意入不善非見斷思惟斷煩惱相應心意界意識界，是名意入思惟斷。 |
If the mind enters into the non-wholesome and non-viewing world, thoughts and troubles are cut off, which corresponds to the realm of mind and consciousness, it is called the mind to enter into thoughts and thoughts. |
云何意入非見斷非思惟斷？ |
Why does it mean that you can't stop seeing without thinking? |
若意入善若無記眼識乃至意識，是名意入非見斷非思惟斷。 |
If one's mind enters the good and has no memory of eye awareness or even consciousness, this is called the end of the mind's entering into non-viewing and non-thinking. |
云何法入見斷？ |
How can one enter into judgment? |
若法入不善非思惟斷見斷煩惱一時俱[7]斷受、想、思、觸、思惟、覺觀、見、慧、[8]解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、[9]怖、煩惱、使、結、身口非戒無教、有漏身進，是名法入見斷。 |
If the dharma enters into unwholesome non-thoughts, it will cut off views and troubles all at once [7] Cut off feelings, thoughts, thoughts, contact, contemplation, awareness, view, wisdom, [8] Liberation, regret, no regrets, joy, joy, and mental progress, Beliefs, desires, thoughts, doubts,[9] fears, worries, emotions, knots, non-precepts and teachings in body and speech, and leakage in the body are called Dharma entry and view. |
云何法入思惟斷？ |
How can one enter into thinking and judgment? |
若法入不善非見斷思惟斷煩惱一時俱斷受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、[10]疑、怖、煩惱、使、結、[11]身口非戒無教、有漏身進，是名法入思惟斷。 |
If the Dharma enters into non-wholesome non-views, cut off thoughts and cut off troubles, all of a sudden it will cut off feelings, thoughts, thoughts, contact, contemplation, awareness, insight, view, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, and thoughts. [10] Doubts, fears, worries, confusions, knots, [11] Body and speech without precepts and teachings, and leaks entering the body are called Dharma entering the mind and breaking up. |
云何法入非見斷非思惟斷？ |
How can one enter into non-viewing and stop thinking? |
若法入善若無記，除疑、煩惱、使、結、身口非戒無教，餘法入，是名法入非見斷非思惟斷。 |
If the Dharma enters into good deeds, if there is no memory, and doubts, worries, confusions, knots, body and speech are not precepted and taught, the rest of the Dharma enters, this is called the Dharma entering into the non-viewing and non-thinking cessation. |
十二入，幾見斷因、幾思惟斷因、幾非見斷非思惟斷因？ |
In the twelve entrances, how often do you see the cause, how often do you think about it, and how often do you not see it and not think about it? |
一切三分或見斷因或思惟斷因或非見斷非思惟斷因。 |
All three parts are judged by seeing or thinking, or by not seeing or thinking. |
云何眼入見斷因？ |
How can I see the cause with my eyes? |
若眼入見斷法報，地獄、畜生、餓鬼眼入，是名眼入見斷因。 |
If the eye enters to see and cut off the retribution of the Dharma, and the eyes of hell, animals, and hungry ghosts enter, this is called the eye to see and cut off the cause. |
云何眼入思惟斷因？ |
How can I enter my mind and judge the cause? |
若眼入思惟斷法報，地獄、畜生、餓鬼眼入，是名眼入思惟斷因。 |
If the eyes enter into thoughts and judge the retribution of dharma, and the eyes of hell, animals and hungry ghosts enter, this is called the eyes entering into thoughts and judge the causes. |
云何眼入非見斷非思惟斷因？ |
Why can't one's eyes see what is not seen and what is not thought determine the cause? |
若眼入善法報，天上人中眼入，是名眼入非見斷非思惟斷因。 |
If the retribution of good deeds enters the eyes, and the eyes of heavenly people enter, it is called the eyes entering, not seeing, not thinking, and judging the cause. |
耳入、鼻入、舌入、身入亦如是。 |
The same goes for ears entering, nose entering, tongue entering, and body entering. |
云何意入見斷因？ |
Why do you mean to see and judge the cause? |
若意入見斷、若意入見斷法報眼識乃至意識，是名意入見斷因。 |
If the mind enters the view and cuts off, if the mind enters the view and cuts off the dharmas, eye consciousness and even consciousness, this is called the cause of the mind entering the view and cutting off. |
云何意入思惟斷因？ |
Why does it mean to think deeply and judge the cause? |
若意入思惟斷法報眼識乃至意識，是名意入思惟斷因。 |
If the mind enters into thinking to judge the eye consciousness and even consciousness of the dharma retribution, it is called the mind to enter into thinking to judge the cause. |
云何意入非見斷非思惟斷因？ |
Why do you mean entering into non-viewing and cutting off the cause of non-thinking? |
若意入善、若意入善法報、若意入非報非報法眼識乃至意識，是名意入非見斷非思惟斷因。 |
If the mind enters into good deeds, if the mind enters into the retribution of good deeds, and if the intention enters into the eye consciousness and even consciousness of the non-retribution and non-retribution dharmas, it is called the intention to enter into non-seeing and non-thinking to cut off the cause. |
云何色入見斷因？ |
How can color enter the vision and determine the cause? |
若色入見斷，若色入見斷法報身非好色非端嚴、非妍膚非嚴淨，見斷因心所起去來屈申迴轉身教，是名色入見斷因。 |
If form enters the view and is broken, if the form enters the view and breaks the Dharma body, it is neither lustful nor beautiful, nor is the skin strict, nor is the skin beautiful, nor is it strict and pure. The cause of the break of seeing is the cause of the breakup of the mind and body. |
云何色入思惟斷因？ |
Why is it that the color enters the mind and determines the cause? |
若色入思惟斷，若思惟斷法報身非好色不端嚴、非妍膚非嚴淨，思惟[12]斷因心所起去來屈申迴轉身教，是名色入思惟斷因。 |
If the form enters the mind and is judged, if the mind and body are judged, the Sambhogakaya is neither lustful nor stern, nor is the skin beautiful, nor is it clean, and the thought [12] is judged by thinking [12] because the mind arises, bends, turns, and turns around, it is the name and form that enters the mind to judge the cause. |
云何色入非見斷非思惟斷因？ |
Why is it that if the color enters the realm of non-seeing and non-thinking, the cause will be judged? |
若色入善、若色入善法報、若色入非報非報法身好色端嚴妍膚嚴淨，非見斷非思惟斷心所起去來屈申迴轉身教，若外色眼識所知，是名色入非見斷非思惟斷因。 |
If the color is good, if the color is good dharma retribution, if the color is non-retribution, non-retribution, the dharma body is beautiful, the color is bright, the skin is pure, it is not cut off by seeing, it is not cut off by thought, the mind arises, bends, turns, turns around and teaches, if the external color is known by the eye consciousness , it is the non-seeing and non-thinking that determines the causes of name and form. |
云何聲入見斷因？ |
What is the reason for the intrusion into the vision? |
若聲入見斷，若聲入見斷法報身不好聲、非眾妙聲非軟聲，見斷法因心所起集聲音句言語口教，是名聲入見斷因。 |
If the sound enters the view and is cut off, if the sound enters the view and cuts off the Dharma's Sambhogakaya, it has no sound, is not a wonderful sound, and is not a soft sound. If the sound enters the view and cuts off the Dharma's Sambhogakaya, it is not the sound of all the wonderful sounds, nor is it a soft sound. The Dharma seen and cut off is caused by the mind's collection of sounds, sentences, words and oral instructions. |
云何聲入思惟斷因？ |
How can the sound of thoughts enter the mind to determine the cause? |
若聲入若思惟斷，若聲入思惟斷法報身不好聲、非眾妙聲、非軟聲，思惟斷因心所起集聲[1]音句言語口教，是名聲入思惟斷因。 |
If the sound enters the mind, it is broken. If the sound enters the thought, the Sambhogakaya has no sound, it is not a wonderful sound, and it is not a soft sound. The sound of the sound is caused by the mind. because. |
云何聲入非見斷非思惟斷因？ |
How can it be said that entering non-viewing and non-thinking can eliminate the cause? |
若聲入善，若聲入善法報，若聲入非報非報法身好聲眾妙聲軟聲，非見斷非思惟斷因心所起集聲音句言語口教，若外聲耳識所知，是名聲入非見斷非思惟斷因。 |
If the sound enters into good deeds, if the sound enters into good dharma retribution, if the sound enters into non-retribution non-retribution dharmakaya, good sounds, wonderful sounds, soft sounds, they are not cut off by sight and cut off by thought, they are not cut off by thoughts and are caused by the mind. , it is the cause of fame that is determined by non-viewing and non-thinking. |
云何香入見斷因？ |
Yunhexiang comes into view and cuts off the cause? |
若香入若見斷法報身不好香、非軟香、不適意香，是名香入見斷[2]因。 |
If the fragrance enters and the view is severed, it is not good for the sambhogakaya, is not soft, and does not suit the mind. This is called the cause of the fragrance entering the view [2]. |
云何香入思惟斷因？ |
Why does the fragrance enter the mind and judge the cause? |
若香入思惟斷法報身不好香、非軟香、不適意香，是名香入思惟斷因。 |
If the fragrance enters the mind and the dharma body is judged, and the fragrance is not good, soft, or unpleasant to the mind, this is called the cause of the fragrance entering the mind. |
云何香入非見斷非思惟斷因？ |
How can the fragrance enter the realm of non-viewing and eliminate non-thinking and eliminate the cause? |
若香入善法報，若香入非報非報法身好香、軟香、適意香，若外香鼻識所知，是名香入非見斷非思惟斷因。 |
If the fragrance enters the good dharma retribution, if the fragrance enters the non-retribution non-retribution dharma body, it is a good fragrance, a soft fragrance, a pleasant fragrance, and if the external fragrance is known by the nose consciousness, it is called the cause of the non-viewing and non-thinking judgment. |
云何味入見斷因？ |
Why does it mean that you can see and judge the cause? |
若味入見斷法報身[＊]甜[＊]酢苦辛醎淡涎癊，是名味入見斷因。 |
If the taste enters and sees the Dharma Sambhogakaya [*] sweet [*] sour, bitter, pungent, and has a light salivation, this is called the cause of the taste entering the view. |
云何味入思惟斷因？ |
Why does it mean to enter into thinking and judge the cause? |
若味入思惟斷法報身[＊]甜[＊]酢苦辛醎淡涎癊，是名味入思惟斷因。 |
If the taste enters the mind and the Sambhogakaya is judged [*] sweet [*] sour, bitter, pungent, salty, and tasteless, this is called the taste that enters the mind and judges the cause. |
云何味入非見斷非思惟斷因？ |
How can it be that entering non-viewing and non-thinking can eliminate the cause? |
若味入善法報，若味入非報非報法身[＊]甜[＊]酢苦辛醎淡涎癊，若外味舌識所知，是名味入非見斷非思惟斷因。 |
If the taste enters the karma of good deeds, if the taste enters the non-retribution and non-retribution dharmakaya [*] sweet [*] sour, bitter, pungent, and light salivation, if the external taste is known by the tongue consciousness, it is called the cause of the non-viewing and non-thinking judgment. |
云何觸入見斷因？ |
How can you penetrate and see the cause? |
若觸入見斷法報身冷熱麁重堅澁，是名觸入見斷因。 |
If the Sambhogakaya's body of cold and heat is heavy and hard when it is touched and seen, this is called the cause of the broken thought. |
云何觸入思惟斷因？ |
How can one touch upon the cause of thought? |
若觸入思惟斷法報身冷熱麁重堅澁，是名觸入思惟斷因。 |
If the Sambhogakaya's hot and cold body is severe and hard when touched by thought, it is called the cause of the disease by being struck by thought. |
云何觸入非見斷非思惟斷因？ |
How can touching non-viewing and non-thinking determine the cause? |
若觸入[3]善法報，若觸入非報法身冷熱輕細軟滑，若外觸身識所知，是名觸入非見斷非思惟斷因。 |
If it touches [3] the retribution of virtuous dharma, if it touches the non-retributive dharma body's cold, hot, light, soft and slippery body, if it touches the external body consciousness, it is called touching the cause of non-viewing and non-thinking. |
云何法入見斷因？ |
How can one enter and determine the cause? |
若法入見斷因，若法入若見斷法報受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、生命、結、身口非戒無教、有漏身進，是名法入見斷因。 |
If the Dharma enters, the view will cut off the cause. If the Dharma enters, if the view will cut off the Dharma reward, feeling, thinking, thinking, contact, contemplation, awareness, insight, view, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, Thoughts, doubts, fear, worries, emotions, life, knots, non-precepts and teachings in body and speech, and leakage in the body are the causes of Dharma entry and seeing. |
云何法入思惟斷因？ |
How can one enter into thought to determine the cause? |
若法入思惟斷，若法入思惟斷法報受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、煩惱、使、生命、結、身口非戒無教、有漏身進，是名法入思惟斷因。 |
If the Dharma enters the mind, it will be cut off. If the Dharma enters the mind, it will cut off the Dharma reward, feeling, thought, consideration, contact, contemplation, awareness, insight, view, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, and thought. Fear, troubles, emotions, life, knots, body and speech without precepts and teachings, and leaks entering the body are the causes of the Dharma that enters the mind and is judged. |
云何法入非見斷非思惟斷因？ |
How can one enter into non-viewing and judge non-thinking to judge the cause? |
若法入若善善法報，若法入非報非報法，除疑、煩惱、使、結、身口非戒無教，餘法入非見斷非思惟斷因，是名法入非見斷非思惟斷因。 |
If the Dharma enters into the retribution of good and good Dharma, if the Dharma enters into the non-retribution and non-retribution Dharma, except for doubts, worries, problems, knots, body and speech, non-precepts and teachings, the rest of the Dharma enters into non-viewing, non-thinking and judgment, and the cause is called non-retribution. To judge by seeing is not to judge by thinking. |
十二入，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？ |
Twelve elements, how many desire realms, how many color realms, how many colorless realms, and how many no realms? |
四欲界繫，六二分或欲界繫或色界繫，二四分或欲界繫或色界繫或無色界繫或不繫。 |
The four realms of desire are divided into six and two parts, either the realm of desire or the realm of form, and the two and four parts are tied to the realm of desire, the realm of form, the realm of formlessness, or not. |
云何四欲界繫？ |
Why are the four realms of desire connected? |
舌入鼻入、香入味入，是名四欲界繫。 |
The tongue enters the nose, and the aroma enters the nose. These are called the four realms of desire. |
云何六二分或欲界繫或色界繫？ |
Why are the sixty-two points or the desire realm system or the color realm system? |
眼入耳入身入、色入聲入觸入，是名六二分或欲界繫或色界繫。 |
Eyes enter the ears, enter the body, form enters the sound, enters the touch, this is called the six two points or the desire realm system or the color realm system. |
云何二四分或欲界繫或色界繫或無色界繫或不繫？ |
How can the two and four points be related to the desire realm, the form realm, the formless realm, or not? |
意入、法入，是名二四分或欲界繫或色界繫或無色界繫或不繫。 |
The entry of mind and the entry of Dharma are called the two quarters or the desire realm system or the form realm system or the colorless realm system or not. |
云何眼[4]入欲界繫？ |
Why does Yun's eyes [4] enter the realm of desire? |
若眼入欲漏、有漏眼入，是名眼入欲界繫。 |
If the eye enters the desire realm, if there is leakage in the eye, it is called the eye entering the desire realm system. |
云何眼入色界繫？ |
How can I see the world of color? |
若眼入色漏、有漏眼入，是名眼入色界繫。 |
If there is color leakage in the eye, or there is leakage in the eye, it is called the eye entering the color realm system. |
耳入、身入亦如是。 |
The same goes for the ears and the body. |
云何色入欲界繫？ |
How can color enter the realm of desire? |
若色入欲漏、有漏，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，欲行心所起去來屈申迴轉身教，若外色眼識所知欲漏有漏，是名色入欲界繫。 |
If there is an outflow of desire, if there is an outflow of lust, if the body is lustful but not lustful, if it is tight but not neat, if the skin is fair it is not fair, if the skin is clean it is not clean, if the desire arises and the mind arises, it will turn around and teach, if the external color is known by the eye consciousness There is an outflow of desire, which is the entry of name and form into the realm of desire. |
云何色入色界繫？ |
What kind of color does it enter into the color realm? |
若色入色漏有漏，身好色端嚴妍膚嚴淨，色行心所起去來屈申迴轉身教，若外色眼識所知色漏有漏，是名色入色界繫。 |
If there is leakage of color into the body, the body is beautiful and clear, the skin is pure, and the mind of color and movement arises and turns around, if there is leakage of color as seen by the external color eye consciousness, it means that the mind and body have entered into the realm of form. |
云何聲入欲界繫？ |
Yunhe Sheng enters the realm of desire? |
若聲入欲漏有漏，身好聲非好聲、眾妙聲[5]非眾妙聲、軟聲非軟聲，欲行心所起集聲音句言語口教，若外聲耳識所知欲漏有漏，是名聲入欲界繫。 |
If the sound enters the desire and leaks out, the good sound of the body is not good sound, the wonderful sound [5] is not the wonderful sound, and the soft sound is not soft sound. If the sound arises from the desire to act, the collected sounds, sentences, words, or oral teachings will be heard. If the external sound is recognized by the ears, Knowing that there are leaks in desire is the reputation of entering the realm of desire. |
云何聲入色界繫？ |
Yunhe Sheng enters the realm of color? |
若聲入色漏有漏身好聲眾妙聲軟聲，色行心所起集聲音句言語口教，若外聲耳識所知色漏有漏，是名聲入色界繫。 |
If the sound enters the form and leaks, and there are leaks in the body, the good sounds, the wonderful sounds, the soft sounds, the sound, the movement, the mind, the collected sounds, the sentences, the speech, the oral instructions. If the outer sound, the ear consciousness knows the form, there is the leakage, it is the name of the name that enters the realm of form. |
云何觸入欲界繫？ |
Why does it touch the realm of desire? |
若觸入欲漏有漏身冷熱輕重麁細澁滑堅軟，若外[6]觸身識所知欲漏有漏，是名觸入欲界繫。 |
If the body is touched and there is leakage, the body is hot and cold, the body is hot and cold, the body is thin, smooth and soft. |
云何觸入色界繫？ |
Why does it come into contact with the color realm? |
若觸入色漏有漏身冷熱輕[7]重麁細軟滑，若外觸身識所知色漏有漏，是名觸入色界繫。 |
If there is leakage of color when it is touched, the body is hot and cold [7], heavy, thin, soft and slippery. If there is leakage of color when it is touched by body awareness, it is called touching the color boundary system. |
云何意入欲界繫？ |
Why do you mean to enter the realm of desire? |
若意入欲漏有漏眼識乃至意識，是名意入欲界繫。 |
If the mind enters the realm of desire and there is leakage of eye consciousness or even consciousness, it is called the mind entering the realm of desire. |
云何意入色界繫？ |
Why do you want to enter the color realm? |
若意入色漏有漏眼識耳識身識意識，是名意入色界繫。 |
If the mind enters the color realm, and there is eye consciousness, ear consciousness, body consciousness, and consciousness, it is called the mind entering the form realm system. |
云何意入無色界繫？ |
Why do you want to enter the formless realm? |
若意入無色漏有漏意界意識界，是名意入無色界繫。 |
If one's mind enters the consciousness realm of the colorless realm with outflows, it is called the mind entering the formless realm system. |
云何意入不繫？ |
Why does Yun mean to enter or not? |
若意入聖無漏意界意識界，是名意入不繫。 |
If the mind enters the consciousness realm of the holy and unobstructed mind realm, it is called the mind entering the non-tethered realm. |
云何法入欲界繫？ |
How can one enter the realm of desire? |
若法入欲漏有漏受、想、思、觸、思惟、覺觀、見、慧、解脫、無貪無恚無癡、順信、悔、不悔、悅、喜、心進、信、欲、不放逸、念、疑、怖、煩惱、使、生老死、命、結、身口非戒無教、有漏身口戒無教、有漏身進，是名法入欲界繫。 |
If the dharmas enter the desire outflow, there are outflows of feeling, thinking, thought, contact, reflection, insight, view, wisdom, liberation, no greed, no hatred, no delusion, obedience, regret, no regrets, joy, joy, mental advancement, and faith. Desire, non-resistance, thoughts, doubts, fear, worries, causes, birth, old age, death, destiny, knots, body and speech without precepts and no teaching, body with leakage, precepts and no teaching, body with leakage entering, this is the name of Dharma entering into the realm of desire. . |
云何法入色界繫？ |
How can one enter the realm of color? |
若法入色漏有漏受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩惱、使、生老死、命、結、無想定、有漏身口戒無教、有漏身進有漏身除，是名法入色界繫。 |
If the dharma enters into the form of taints, there are taints of feeling, thought, thought, contact, thought, insight, view, wisdom, liberation, non-delusion, trust, joy, joy, mental advancement, mental elimination, faith, desire, and non-relaxation. Mindfulness, concentration, mental equanimity, doubts, worries, causes, birth, old age, death, destiny, knots, concentration without thought, having a leaking body, verbal precepts and no teaching, having a leaking body to enter and a leaking body to eliminate, this is the name and dharma that enters the form realm system. |
云何法入無色界繫？ |
How can one enter the formless realm? |
若法入無色漏有漏受、想、思、觸、思惟、見、慧、解脫、無癡、順信、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩惱、使、生老死、命、結、有漏身口戒無教、有漏身進有漏身除，是名法入無色界繫。 |
If the dharma enters the formless outflow, it has the outflow of feeling, perception, thought, contact, thought, view, wisdom, liberation, non-delusion, obedience, mind advancement, mind elimination, faith, desire, non-distraction, mindfulness, concentration, and mental equanimity. , doubts, worries, causes, birth, old age, death, fate, knots, there is a leakage body, verbal precepts and no teaching, there is a leakage body entering and there is a leakage body getting rid of, this is called Dharma entering the formless realm. |
云何法入不繫？ |
How can I enter the non-system? |
若法入聖無漏無為受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命、正身進正身除、九無為，是名法入不繫。 |
If the Dharma enters the holy realm and has no outflows, unconditioned feelings, thoughts, reflections, touches, contemplations, insights, insights, wisdom, liberation, non-delusion, obedience, joy, joy, mental advancement, mental elimination, faith, desire, and no hesitation, Mindfulness, concentration, equanimity of mind, attainment of results, cessation of cessation, right speech, right deeds, right livelihood, right body, right body, right body elimination, and nine inactions are called Dharma entering the non-system. |
十二入，幾過去、幾未來、幾現在、幾非過去非未來非現在？ |
Twelve entries, how much is the past, how much is the future, how much is the present, how much is neither the past, nor the future, nor the present? |
十一三分或過去或未來或現在，一四分或過去或未來或現在或非過去非未來非現在。 |
Eleven and three points are the past or the future or the present, and one and four points are the past or the future or the present or neither the past nor the future nor the present. |
云何十[1]一三分或過去或未來或現在？ |
Why ten [1] one or three points is the past or the future or the present? |
眼入乃至觸入，是名十一三分或過去或未來或現在。 |
Eyes entering or even touching are called eleven points or the past or the future or the present. |
云何一四分或過去或未來或現在或非過去非未來非現在？ |
Yunhe Yiquan is past or future or present or neither past nor future nor present? |
法入，是名一四分或過去或未來或現在或非過去非未來非現在。 |
Dharma entry is the name of one quarter or the past or the future or the present or neither the past nor the future nor the present. |
云何眼入過去？ |
Why did Yun look into the past? |
若眼入生已滅眼入，[2]是名眼入過去。 |
If the eye-entering has ceased, [2] it is called eye-entering the past. |
云何眼入未來？ |
How can Yun look into the future? |
若眼入未生未出，是名眼入未來。 |
If the eye enters before birth and exits, it is called the eye entering into the future. |
云何眼入現在？ |
Why is Yun looking at this moment? |
若眼入生未滅眼入，是名眼入現在。 |
If the eye enters into existence and is not destroyed, it is called the eye into the present. |
乃至觸入亦如是。 |
Even touching it is the same. |
云何法入過去？ |
How can I enter the past? |
若法入生已滅，受想乃至正身除，是名法入過去。 |
If the Dharma enters the rebirth and is extinguished, and the thoughts and thoughts are eliminated, it is called the Dharma entering the past. |
云何法入未來？ |
How can we enter the future? |
若法入未生未出，受想乃至正身除，是名法入未來。 |
If the dharmas have entered before they are born and have not come out, and they are thought of and even eliminated, this is called the dharmas entering into the future. |
云何法入現在？ |
How can I enter the present moment? |
若法入生未滅，受想乃至正身除，是名法入現在。 |
If the Dharma enters birth and is not extinguished, and the thoughts and thoughts are eliminated, it is called the Dharma entering the present. |
云何法入非過去非未來非現在？ |
How can one enter neither the past nor the future nor the present? |
若法入無為、智緣盡，乃至非有想非無想處智，是名法入非過去非未來非現在。 |
If the Dharma enters into non-action, the conditions of wisdom are exhausted, and even the knowledge is neither with thoughts nor without thoughts, it is called the Dharma that enters into neither the past nor the future nor the present. |
[3] |
[3] |
舍利弗阿毘曇[4]論卷第[5]一 |
Shariputra Abhitan [4] Treatise Volume [5] 1 |
顯示版權資訊 |
Show copyright information |
T1548 舍利弗阿毘曇論卷/篇章 二 |
T1548 Shariputra Abhitan's Treatise Volume/Chapter 2 |
舍利弗阿毘曇[6]論[7]卷第二 |
Sariputta Abhitan[6] Treatise[7] Volume 2 |
[8]姚秦[＊]罽賓三藏[＊]曇摩耶舍共曇摩崛多[＊]等譯 |
[8] Yao Qin [*] Ji Bin Sanzang [*] Tamayashe Gong Tanmo Juduo [*] and other translations |
問分界品第二 |
Ask about the second grade of demarcation |
問曰： |
Question: |
幾界？ |
How many realms? |
答曰： |
Answer: |
十八界。 |
Eighteen realms. |
云何十八界？ |
What are the eighteen realms? |
眼界耳界鼻界舌界身界、色界聲界香界味界觸界、眼識界耳識界鼻識界舌識界身識界、[9]意界意識界法界。 |
The world of eyes, ears, nose, tongue, body, color, sound, smell, taste, touch, eye-consciousness, ear-consciousness, nose, tongue, body, consciousness, and consciousness. |
云何眼界？ |
What's your vision? |
眼根是名眼界。 |
The eye root is the name of vision. |
云何眼界？ |
What's your vision? |
眼入是名眼界。 |
Eyes entering is called vision. |
云何眼界？ |
What's your vision? |
若眼我分攝四大所造淨色，是名眼界。 |
If the eye takes in the pure colors created by the four elements, it is called vision. |
若眼我分攝眼界四大所造，過去未來現在淨色，是名眼界。 |
If the eye self captures the four elements of vision, the past, future and present pure colors are called vision. |
云何眼界？ |
What's your vision? |
若眼我分攝，已見色今見當見不定； |
If my eyes are divided, I will see the form that I have already seen, and now I will see it indefinitely; |
若眼我分攝，[10]色光已來今來當來不定，是名眼界。 |
If my eyes take separate pictures, [10] the color and light have come and gone now and will come and go, this is called vision. |
云何眼界？ |
What's your vision? |
若眼我分攝，眼已對色今對當對不定； |
If my eyes are divided, my eyes are already facing the color, but now I am not sure whether it should be right or not; |
若眼我分攝，色已對眼今對當對不定，是名眼界。 |
If the eyes are divided, the colors are already opposite, and now they are opposite, and they are not sure. This is called vision. |
若眼無礙，是眼是眼入是眼根是眼界、是田是物、是門是藏、是世是淨、是泉是海、是沃燋是洄[11]澓、是瘡是繫、是[12]目是入我分、是此岸、是內入眼見色，是名眼界。 |
If the eye is unobstructed, it is the eye, the entrance of the eye, the root of the eye, the field of vision, the field, the object, the door, the treasure, the world, the purity, the spring, the sea, the fertilization, the wandering [11], the sore, the system. , It is [12] the eye is the part that enters my body, it is this shore, it is the color that enters the eye, which is called vision. |
耳界、鼻界、舌界、身界亦如是。 |
The same is true for the ear realm, nose realm, tongue realm, and body realm. |
云何色界？ |
Where is the color world? |
色入是名色界。 |
Form enters the realm of name and form. |
云何色界？ |
Where is the color world? |
若色隨行色相，是名色界。 |
If form follows form, it is the realm of name and form. |
云何色界？ |
Where is the color world? |
若色可見有對、眼識所知，是名色界。 |
If form can be seen and understood by eye consciousness, it is the name and form realm. |
云何色界？ |
Where is the color world? |
若色界業法煩惱所生報我分攝身好色非好色、端嚴非端嚴、妍[13]膚非妍[＊]膚、嚴淨非嚴淨，若善心若不善心若無記心所起去來屈申迴轉身教，若外色眼識所知青黃赤白紫黑、麁細長短方圓、水陸光影烟雲塵霧氣明闇，及餘外色眼識所知，是名色界。 |
If the retribution arising from the defilements of the karma in the form realm is that the body is lustful, it is not lustful, it is not lusty, it is not strict, it is fair [13] it is not fair [*] skin, it is pure, it is not pure, if it is caused by a good mind, if it is an unwholesome mind, if it is not remembered. Qu Shen turned around and taught, if the external color eye consciousness knows green, yellow, red, white, purple and black, long, thin, short, square and round, water, land, light, shadow, smoke, dust, mist, light and dark, and other external colors the eye consciousness knows, this is the name and form realm. |
云何聲界？ |
Where is the world? |
聲入是名聲界。 |
Shengru is the realm of fame. |
云何聲界？ |
Where is the world? |
若色不可見有對、耳識所知，是名聲界。 |
If form cannot be seen, it is correct and known by ear consciousness, which is the world of fame. |
云何聲界？ |
Where is the world? |
若聲界業法煩惱所生報我分攝身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若善心若不善心若無記心所起集聲音句言語口教，若外聲耳識所知[14]唄聲大鼓聲[15]小鼓聲、箏聲箜篌聲銅鈸聲、舞聲歌聲[16]伎樂聲[17]哭聲、男聲女聲、人聲非人聲、眾生聲非眾生聲、去聲來聲相觸聲、風聲雨聲水聲諸大相觸聲，及餘外聲耳識所知，是名聲界。 |
If the retribution arising from the defilements of the sound realm's karma is that the good voice of the body is not a good voice, the wonderful voice is not all the wonderful voices, the soft voice is not a soft voice, if the mind is good, if the mind is unwholesome, if the mind has no memory, the collected sounds, sentences, oral teachings , if the external sounds are known by the ear [14] the sound of the big drum [15] the sound of the small drum, the sound of the zither, the sound of the harp, the sound of the cymbals, the sound of dancing and singing [16] the sound of music and music [17] the sound of crying, male and female voices, and the sound of human voices. Human voices, the voices of living beings, the voices of non-sentient beings, the coming and going, the sound of wind, the sound of rain, the sound of water, and other great contact sounds, as well as the remaining external sounds that are known to the ear, are the world of fame. |
云何香界？ |
Yun Hexiangjie? |
若香入是名香界。 |
If the fragrance enters the world of fragrance. |
云何香界？ |
Yun Hexiangjie? |
若色不可見有對、鼻識所知，是名香界。 |
If form cannot be seen and is known by nose consciousness, it is called the fragrance world. |
云何香界？ |
Yun Hexiangjie? |
若香界業法煩惱所生報我分攝身好香非好香、軟香非軟香、適意香非適意香，若外香鼻識所知樹根香樹[18]心香樹膠香樹皮香、葉香花香果香、好香非好香，及餘外香鼻識所知，是名香界。 |
If the karmic defilements of the fragrance world are the retributive self-participants, the good fragrance is not a good fragrance, the soft fragrance is not a soft fragrance, and the pleasant fragrance is not a pleasant fragrance. If the external fragrance is known by nose consciousness, the root of the tree is fragrant. Fragrance of bark, fragrance of leaves, fragrance of flowers and fruits, fragrance that is good but not good, and other external fragrances that are known to the nose are known as the world of fragrance. |
云何味界？ |
What is the taste of the world? |
若味入是名味界。 |
If the taste enters the realm of name and taste. |
云何味界？ |
What is the taste of the world? |
若色不可見有對、舌識所知，是名味界。 |
If form cannot be seen, it can be known by tongue consciousness, which is called the taste realm. |
云何味界？ |
What is the taste of the world? |
若味界業法煩惱所生報我分攝身甜[19]酢苦辛醎淡涎癊，若外味舌識所知若甜[＊]酢苦辛醎淡若水若汁，及餘外味舌識所知，是名味界。 |
If the retribution caused by the defilements in the taste realm is sweet [19], the taste is bitter and pungent, the taste is light, and the external taste is as sweet as the tongue consciousness [*] The taste is bitter, pungent, light, watery, and juice, and the remaining external taste is What the tongue consciousness knows is the world of name and taste. |
云何觸界？ |
Why did it cross the line? |
若觸入是名觸界。 |
If it touches, it is called touching the boundary. |
云何觸界？ |
Why did it cross the line? |
若色不可見有對、身識所知，是名觸界。 |
If form cannot be seen and is known by body consciousness, it is called touching the boundary. |
云何觸界？ |
Why did it cross the line? |
若觸界業法煩惱所生報我分攝身冷熱輕重麁細[1]澁滑堅軟，若外觸身識所知，是名觸界。 |
If the retribution caused by the defilements of the karma that touches the boundary, the cold, hot, light, heavy, thin, fine [1], slippery, hard, and soft parts of the body are touched, and if the body consciousness is aware of the external contact, this is called touching the boundary. |
云何眼識界？ |
How can you see the world? |
若識是眼根[2]生色境界，已生今生當生不定，是名眼識界。 |
If consciousness is the state of form produced by the eye faculty [2], it is uncertain whether it has been born in this life or will be born in this life. This is called the realm of eye consciousness. |
云何耳鼻舌身識界？ |
Why are there ears, nose, tongue, body and consciousness? |
若識身根[3]生觸境界，已生今生當生不定，是名身識界。 |
If the consciousness body root [3] is born in the realm of contact, it will be uncertain whether it will be born in this life or not. This is called the realm of body consciousness. |
云何意界？ |
What is the meaning of Yun? |
意知法、思惟法、念[4]法，若初心已生今生當生不定，是名意界。 |
If the mind knows the Dharma, contemplates the Dharma, and reads the Dharma [4], if the original intention has already been born in this life, it will be undecided, this is called the realm of mind. |
云何意識界？ |
Where is the realm of consciousness? |
若識相似不離彼境界，及餘相似心已生今生當生不定，是名意識界。 |
If the awareness of similarity is not separated from that state, and the mind of remaining similarities has been born in this life and is uncertain, this is called the realm of consciousness. |
云何法界？ |
Where is the Dharma Realm? |
若法入是名法界。 |
If the Dharma enters the Dharma Realm. |
云何法界？ |
Where is the Dharma Realm? |
受陰、想陰、行陰，若色不可見無對，若無為，是名法界。 |
Receiving yin, thinking about yin, and moving yin. If the form is invisible and uncorrected, if there is no action, this is called the Dharma Realm. |
云何法界？ |
Where is the Dharma Realm? |
受、想、思、觸、思惟、覺觀、見、慧、解脫、無貪無恚無癡、順信、悔、不悔、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、怖、煩惱、使、生老死、命、結、無想定、得果、滅盡定、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命正身進正身除、智緣盡非智緣盡、決定法住緣、空處識處不用處非想非非想處，是名法界。 |
Feeling, thought, thought, contact, thought, awareness, insight, insight, wisdom, liberation, non-greed, non-hate, non-delusion, trust, regret, no regrets, joy, joy, mind advancement, mind elimination, faith, desire, perseverance Ease, mindfulness, concentration, mental equanimity, doubt, fear, worries, confusion, birth, old age, death, fate, knots, concentration without thought, attainment, cessation of concentration, non-precepts and teachings in body and speech, leakage in body and speech, precepts and no teachings, existence The outflow body enters and the outflow body eliminates, the right speech, right action, right livelihood, right body enters the right body and eliminates it, the conditions for wisdom are exhausted and the conditions for wisdom are not exhausted, the conditions for the abiding of the determination of Dharma, and the empty place of consciousness are not used for non-perception and non-perception. This is called the Dharma Realm. |
十八界，幾色、幾非色？ |
How many colors and non-colors are there in the eighteen realms? |
十色，七非色，一二分或色或非色。 |
There are ten colors, seven are non-color, one and two are either color or non-color. |
云何十色？ |
What are the ten colors of the cloud? |
眼界耳界鼻界舌界身界、色界聲界香界味界觸界，是名十色。 |
The world of eyes, ears, nose, tongue, body, and color are called the ten colors. |
云何七非色？ |
Yun He Qi Fei Lu? |
眼識界耳識界鼻識界舌識界身識界、意界意識界，是名七非色。 |
The realm of eye-consciousness, the realm of ear-consciousness, the realm of nose-consciousness, the realm of tongue-consciousness, the realm of body-consciousness, and the realm of mind-consciousness are called the seven non-forms. |
云何一二[5]分或色或非色？ |
How can one or two [5] points be color or non-color? |
法界，是名一二分或色或非色。 |
The Dharma Realm is called one or two divisions, either form or non-form. |
云何法界色？ |
What is the color of the Dharma Realm? |
身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名法界色。 |
The body and speech are not precepted and there is no teaching, there are leaks in the body and speech, there are no disciplines, there are leaks in the body and there are leaks in the body to get rid of, right speech, right deeds, right livelihood, right body to enter, right body to get rid of, this is called the Dharma Realm. |
云何法界非色？ |
Why is the Dharma Realm non-material? |
受想乃至滅盡定，智緣盡乃至非想非非想處，是名法界非色。 |
The cessation of thoughts and feelings to the point of cessation, the cessation of knowledge and conditions to the point of non-perception, non-non-perception, is called the non-material form of the Dharma Realm. |
十八界，幾可見、幾不可見？ |
How many of the eighteen realms are visible and how invisible? |
一可見，十七不可見。 |
One is visible, seventeen is invisible. |
云何一可見？ |
Yunheyi can be seen? |
色界，是名一可見。 |
The color realm is a name that can be seen. |
云何十七不可見？ |
Why is Seventeen invisible? |
除色界，餘不可見。 |
Except for the form realm, nothing else is visible. |
十八界，幾有對、幾無對？ |
Among the eighteen realms, how many are correct and how many are not? |
十有對，八無對。 |
Ten of them are right, eight of them are wrong. |
云何十有對？ |
Yunhe is absolutely right? |
十色界，是名十有對。 |
The ten color realms are called ten pairs. |
云何八無對？ |
Why is it wrong? |
七識界、法界，是名八無對。 |
The seven realms of consciousness and the realm of dharma are called the Eight Uncorrected Realms. |
十八界，幾聖、幾非聖？ |
Among the eighteen realms, how many are holy and how many are not? |
十五非聖，三二分或聖或非聖。 |
Fifteen is not holy, and three or two are either holy or not. |
云何十五非聖？ |
Why is the fifteenth year not a saint? |
十色界、五識界，是名十五非聖。 |
The ten realms of color and the five realms of consciousness are called the fifteen non-saints. |
云何三二分或聖或非聖？ |
How can it be divided into two parts: holy or not? |
意界、意識界、法界，是名三二分或聖或非聖。 |
The realm of mind, the realm of consciousness, and the realm of Dharma are called the three or two divisions, either holy or non-holy. |
云何意界非聖？ |
Why is it that the realm of meaning is not holy? |
若意界有漏，是名意界非聖。 |
If there are leaks in the realm of mind, it is said that the realm of mind is not holy. |
云何意界非聖？ |
Why is it that the realm of meaning is not holy? |
若意界非學非無學意界，是名意界非聖。 |
If the realm of mind is not a realm of learning and is not a realm without learning, it is called a realm of mind that is not holy. |
云何意界聖？ |
What does it mean to be a saint? |
若意界無漏，是名意界聖。 |
If there is no leakage in the realm of mind, it is called the sage of the realm of mind. |
云何意界聖？ |
What does it mean to be a saint? |
若意界信根相應意界，是名意界聖。 |
If the belief in the mind world corresponds to the mind world, it is called the saint of the mind world. |
云何意界聖？ |
What does it mean to be a saint? |
若意界學若無學。 |
If there is no learning in the realm of mind, there will be no learning. |
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲[6]得、未解欲解、未證欲證，離煩惱修道。 |
When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, if he sees the faults of his actions, observes the cessation of Nirvana, and observes the path of suffering and suffering as it really is, he will not obtain desires [6] and have unsolved desires. Understanding, unfulfilled desire to attain enlightenment, leaving troubles and cultivating the Tao. |
見學人若須陀洹、若斯陀含、若阿那含，觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹[7]果、若斯陀含果、若阿那含果。 |
I see students who are Sotapanna, Astagamagam, and Anagami, and have sufficient insight knowledge. If they observe the liberated mind in the wise land, they will realize the fruit of recluse. Ruanagami fruit. |
無學人欲得阿羅漢，未得聖法欲得，觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
Unlearned people who want to be Arhats, who have not yet obtained the Holy Dharma, and who have sufficient insight and wisdom, can attain the fruit of Arhats if they are wise and contemplative of the liberating mind. |
若實人若趣若意界，是名意界聖。 |
If the real person is as interesting as the realm of mind, this is called the saint of the realm of mind. |
意識界亦如是。 |
The same is true in the realm of consciousness. |
云何法界非聖？ |
Why is the Dharma Realm not holy? |
若法界有漏，是名法界非聖。 |
If there are leaks in the Dharma Realm, it is said that the Dharma Realm is not holy. |
云何法界非聖？ |
Why is the Dharma Realm not holy? |
受受陰、想受陰、行受陰，若色不可見無對有漏，若非聖無為，是名法界非聖。 |
If the form is not visible, there is no rightness or leakage in the Yin of feeling, the Yin of thought, and the Yin of action, and if it is not holy and inactive, it is called the Dharma Realm and is not holy. |
云何法界非聖？ |
Why is the Dharma Realm not holy? |
若法界若非學非無學，受想乃至無想定初四色，非聖七無為，是名法界非聖。 |
If the Dharma Realm is not learned, it is not without learning, and the four primary colors of perception and even non-contemplation concentration, and the seven non-holy inactions, are called the Dharma Realm and are not holy. |
云何法界聖？ |
Why is the Dharma Realm Saint? |
若法無漏，是名法界聖。 |
If the Dharma has no leakage, it is called the Dharma Realm Sage. |
云何法界聖？ |
Why is the Dharma Realm Saint? |
信根及信根相應心數法，若法[8]非緣無漏，是名法界聖。 |
The root of faith and the root of faith correspond to the number of Dharma in the mind. If the Dharma [8] is non-conditioned and has no leakage, it is called the Dharma Realm Saint. |
云何法界聖？ |
Why is the Dharma Realm Saint? |
若法界聖，若法界學若無學。 |
If you are a sage in the Dharma Realm, if you are a student in the Dharma Realm, you will have no learning. |
學人離結使，乃至即得阿羅漢果。 |
When a scholar leaves the group, he or she will immediately attain the fruit of Arahantship. |
若實人若趣，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無[9]癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命、正身進正身除、智緣盡決定，是名法界聖。 |
If a real person is interested, if there is feeling, perception, thought, contact, thought, insight, view, wisdom, liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, dissatisfaction Relaxation, mindfulness, concentration, equanimity of mind, attainment of results, concentration of cessation, right speech, right conduct, right livelihood, right body, right body, and complete determination of wisdom and conditions are called the saints of the Dharma Realm. |
十八界，幾有漏、幾無漏？ |
Among the eighteen realms, how many are leaked and how many are not leaked? |
十五有漏，三二分或有漏或無漏。 |
Fifteen points have leakage, and 32 points have leakage or no leakage. |
云何十五有漏？ |
Why is there any leakage in the fifteenth year? |
十色界、五識界，是名十五有漏。 |
The ten realms of color and the five realms of consciousness are called the fifteen taints. |
云何三二分或有漏或無漏？ |
How can it be divided into three and two parts, with or without leakage? |
意界、意識界、法界，是名三二分或有漏或無漏。 |
The realm of mind, the realm of consciousness, and the realm of Dharma are called three-two divisions, either with or without leakage. |
云何意界有漏？ |
Why is there any leakage in my mind? |
意界若有[10]愛，是名意界有漏。 |
If there is [10] love in the realm of mind, it means there is a leak in the realm of mind. |
云何意界有漏？ |
Why is there any leakage in my mind? |
意界若非學非無學意界，是名意界有漏。 |
If there is no realm of consciousness without learning, then there is a leakage in the realm of consciousness. |
云何意界無漏？ |
Why is there no leakage in the realm of consciousness? |
若意界無愛，是名意界無漏。 |
If there is no love in the realm of mind, it means there is no leakage in the realm of mind. |
云何意界無漏？ |
Why is there no leakage in the realm of consciousness? |
若意界信根相應意界，是名意界無漏。 |
If the belief in the mind realm corresponds to the mind realm, it is called the mind realm without leakage. |
云何意界無漏？ |
Why is there no leakage in the realm of consciousness? |
若意界若學無[11]學人離結使，乃至即得阿羅漢果。 |
If there is no learning in the realm of mind [11] and the learner leaves the knot, he or she will immediately attain the fruit of Arhat. |
若實人若趣意界，是名意界無漏。 |
If a real person is interested in the realm of mind, it means that there is no leakage in the realm of mind. |
意識界亦如是。 |
The same is true in the realm of consciousness. |
云何法界有漏？ |
Why is there any leakage in the Dharma Realm? |
若法界有愛，是名法界有漏。 |
If there is love in the Dharma Realm, it means there is leakage in the Dharma Realm. |
云何法界有漏？ |
Why is there any leakage in the Dharma Realm? |
受受陰、想受陰、行受陰，若色不可見無對有愛，是名法界有漏。 |
If there is no visible form, no love, no feeling, no thought, no love, then there is an outflow in the Dharma Realm. |
云何法界有漏？ |
Why is there any leakage in the Dharma Realm? |
若法界非學非無學，受想乃至無想定初四色，是名法界有漏。 |
If there is neither learning nor learning in the Dharma Realm, and there are thoughts and even the four primary colors of Dharma Realm without thoughts, it is called leakage in the Dharma Realm. |
云何法界無漏？ |
Why is there no leakage in the Dharma Realm? |
若法界無[＊]愛，是名法界無漏。 |
If there is no [*] love in the Dharma Realm, it is said that there is no leakage in the Dharma Realm. |
云何法界無漏？ |
Why is there no leakage in the Dharma Realm? |
信根及相應心數法，若法非緣無[＊]愛，是名法界無漏。 |
The root of faith and the corresponding mental number are Dharma. If the Dharma is not conditioned and has no [*] love, it is called the Dharma Realm without leakage. |
云何法界無漏？ |
Why is there no leakage in the Dharma Realm? |
若法界若學無學，若非聖無為。 |
If there is no learning in the Dharma Realm, there will be no practice if it is not holy. |
學人離結使，[A1]乃至即得阿羅漢果。 |
When a scholar leaves the group, [A1] he will even attain the fruit of Arahantship. |
若實人若趣，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命、正身進正身除、智緣盡非智緣盡、決定法住緣、空處智識處智不用處智非想非非想處智，是名法界無漏。 |
If a real person is interested, if there are feelings, thoughts, reflections, touches, thoughts, insights, views, wisdom, liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, and no hesitation, Mindfulness, concentration, equanimity of mind, attainment of results, cessation of cessation, right speech, right action, right livelihood, right body, right body, elimination of right body, end of the condition of wisdom and non-wisdom, condition of determination of Dharma, empty place of knowledge, place where wisdom is not used, wisdom is not thought, nothing is wrong Wisdom without thinking is called the Dharma Realm without leakage. |
有愛無愛、有求無求、當取非當取、有取無取、有勝無勝，亦如是。 |
There is love but not love, there is seeking but not seeking, there is what should be taken but not what should be taken, there is taking but not taking, there is victory but no victory, it is the same. |
十八界，幾受、幾非受？ |
In the eighteen realms, how many feelings are there and how many are not feelings? |
五受，十三二分或受或非受。 |
Five feelings, thirteen and two are either feelings or non-feelings. |
[1]云何五受？ |
[1] What are the five feelings? |
眼界耳界鼻界舌界身界，是名五受。 |
The eyes, ears, nose, tongue, and body are called the five feelings. |
云何十三二分或受或非受？ |
How can the thirteen and two points be received or not? |
色界聲界香界味界觸界、眼識界耳識界鼻識界舌識界身識界、意界意識界法界，是名十三二分或受或非受。 |
The form realm, the sound realm, the smell realm, the taste realm, the touch realm, the eye-consciousness realm, the ear-consciousness realm, the nose-consciousness realm, the tongue-consciousness realm, the body-consciousness realm, and the mind realm, the awareness realm, the dharma realm, are called the thirteen-two points of feeling or non-feeling. |
云何色界受？ |
How can the color realm be affected? |
色界若內，是名色界受。 |
If the form realm is within, it is the feeling of the name and form realm. |
云何色界受？ |
How can the color realm be affected? |
若色界業法煩惱所生報我分攝身好色非好色、端嚴非端嚴、妍[2]膚非妍[＊]膚、嚴淨非嚴淨，若受心所起去來屈申迴轉身教，是名色界受。 |
If the retributive self-participation caused by the defilements of the karma in the form realm is lustful but not lustful, strict but not strict, fair [2] skin not fair [*] skin, strict and clean but not strict and pure, if the mental state arises and turns around, Teaching is the feeling of the name and form world. |
云何色界非受？ |
Why is there no feeling in the realm of color? |
若色界外，是名色界非受。 |
If it is outside the form realm, it means that the name and form realm is not a feeling. |
云何色界非受？ |
Why is there no feeling in the realm of color? |
若色界善若不善若無記非我分攝，若善心若不善心若非報非報法心所起去來屈申迴轉身教，若外色眼識所知，是名色界非受。 |
If the form realm is good, if it is unwholesome, if it has no memory, it is not part of the self. If it is a kind mind, if it is unwholesome, if it is not a retribution, it is not a retribution. If the Dharma mind arises, it will turn around and teach, if the external form and eye consciousness can know it, it is not a feeling in the name and form realm. |
云何聲界受？ |
How can the sound world be accepted? |
若聲界是內，是名聲界受。 |
If the realm of sound is internal, it is the realm of fame. |
云何聲界受？ |
How can the sound world be accepted? |
若聲界業法煩惱所生報我分攝身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，受心所起集聲音句言語口教，是名聲界受。 |
If the sound-realm karmic defilements are the retributive self-participated body, good sounds are not good sounds, many wonderful sounds are not many wonderful sounds, soft sounds are not soft sounds, and the collected sounds, sentences, words, and oral instructions arising from the receiving mind are the feelings in the name-realm. |
云何聲界非受？ |
How can the world of sound be non-receptive? |
若聲界外，是名聲界非受。 |
If it is outside the realm of sound, it means that the realm of fame is not received. |
云何聲界非受？ |
How can the world of sound be non-receptive? |
若聲界善若不善若無記非我分攝，若善心若不善心若非報非報法心所起集聲[3]音[4]句言語口教，若外聲耳識所知，是名聲界非受。 |
If the sound world is good, if it is bad, if it has no memory, it is not part of the self, if it is a good mind, if it is not good, if it is not a retribution, it is not a retribution, it is caused by the mind of the Dharma. The collection of sound [3] sound [4] is spoken orally, and if the external sound is known by the ear, it is Fame is not acceptable. |
云何香界受？ |
How can the fragrance be received by the world? |
若香界內，是名香界受。 |
If it is within the fragrance world, it is called the fragrance world. |
云何香界受？ |
How can the fragrance be received by the world? |
若香界業法煩惱所生報我分攝身好香非好香、軟香非軟香、適意香非適意香，是名香界受。 |
If the retributive self-part of the body caused by the defilements of the karma in the fragrance realm is a pleasant fragrance, it is not a good fragrance, a soft fragrance is not a soft fragrance, and a pleasant fragrance is not a pleasant fragrance, this is called the feeling of the fragrance realm. |
云何香界非受？ |
How can the world of fragrance not be accepted? |
若香界外外香鼻識所知，樹根香樹心香樹膠香[5]樹皮香、葉香花香果香、好香非好香，及餘外香鼻識所知，是名香界非受。 |
If the fragrance world is known to the nose consciousness as external fragrance, such as tree root fragrance, tree core fragrance, gum fragrance [5] bark fragrance, leaf fragrance, floral fragrance, fruit fragrance, good fragrance but not good fragrance, and other external fragrances known to the nose consciousness, this is the world of fragrance. Not received. |
云何味界受？ |
What is the taste of the world? |
若味界內，是名味界受。 |
If it is within the taste realm, it is called the feeling of the taste realm. |
云何味界受？ |
What is the taste of the world? |
若味界業法煩惱所生報我分攝身甜[＊]酢苦辛醎淡涎[6]癊，是名味界受。 |
If the retribution caused by the defilements of the karma in the taste realm is sweet [*] bitter, pungent, salty, and pale [6], it is called feeling in the taste realm. |
云何味界非受？ |
How can the world of taste not be experienced? |
若味界外外味舌識所知，若甜[＊]酢苦辛醎淡[7]外汁，及餘外味舌識所知，是名味界非受。 |
If the taste realm is outside the awareness of the tongue consciousness, if sweet [*] sour, bitter, pungent, and light [7] has external juice, and the remaining external tastes are not aware of the tongue awareness, this is called the taste realm non-feeling. |
云何觸界受？ |
Why does it touch the boundary? |
若觸界內，是名觸界受。 |
If it touches within the realm, it is called the feeling of touching the realm. |
云何觸界受？ |
Why does it touch the boundary? |
若觸界業法煩惱所生報我分攝身冷熱輕重麁細[＊]澁滑堅軟，是名觸界受。 |
If the retribution caused by the defilements caused by the karma of contact with the realm affects the body's cold, hot, light, heavy, fine [*] slippery, hard and soft, this is called the feeling of contact with the realm. |
云何觸界非受？ |
Why does it mean that it is beyond the bounds of acceptance? |
若觸界外，若外觸身識所知若冷熱輕重麁細[＊]澁滑堅軟，及餘外觸身識所知，是名觸界非受。 |
If it touches the outside of the boundary, if the outside of the body's consciousness is aware of cold and hot, light, heavy, fine, [*] slippery, hard, and soft, and the rest of the body's consciousness is touched, this is called contact with the boundary and is not a feeling. |
云何眼識界受？ |
How can we perceive the realm of vision? |
若眼識界內，是名眼識界受。 |
If it is in the eye-consciousness world, it is called eye-consciousness world feeling. |
云何眼識界受？ |
How can we perceive the realm of vision? |
若眼識界業法煩惱所生報我分攝眼識界，是名眼識界受。 |
If the retribution arising from the karma and defilements in the eye-consciousness world is divided into the eye-consciousness world, this is called the feeling of the eye-consciousness world. |
云何眼識界非受？ |
How can the realm of vision and consciousness be non-receptive? |
若眼識界外眼識界，是名眼識界非受。 |
If the eye-consciousness world is outside the eye-consciousness world, it is called the eye-consciousness world non-feeling. |
耳識界、鼻識界、舌識界、身識界亦如是。 |
The same is true for the realm of ear consciousness, nose consciousness, tongue consciousness, and body consciousness. |
云何意界受？ |
Why do you feel the world? |
若意界內，是名意界受。 |
If it is within the realm of mind, it is called feeling in the realm of mind. |
云何意界受？ |
Why do you feel the world? |
若意界業法煩惱所生報我分攝，是名意界受。 |
If the karmic defilements in the mind realm are caused by the retributive self, it is called feeling in the mind realm. |
云何意界非受？ |
Why is the realm of mind not receiving? |
若意界外，是名意界非受。 |
If the mind is outside the realm, it is called the realm of mind. |
云何意界非受？ |
Why is the realm of mind not receiving? |
若意界善[8]不善若無記非我分攝意界，是名意界非受。 |
If the mind realm is good [8] If it is not good, if there is no memory of non-self, it is called the mind realm of non-feeling. |
意識界亦如是。 |
The same is true in the realm of consciousness. |
云何法界受？ |
How can the Dharma Realm be accepted? |
若法界內，是名法界受。 |
If it is within the Dharma Realm, it is called Dharma Realm Reception. |
云何法界受？ |
How can the Dharma Realm be accepted? |
若法界業法煩惱所生報我分攝受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生、命、有漏身進，是名法界受。 |
If the karmic defilements in the Dharma Realm are caused by the retributive self, they include feeling, thinking, thought, contact, contemplation, awareness, insight, insight, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, fear, Life, destiny, and leakage enter the body, which is called the feeling of the Dharma Realm. |
云何法界非受？ |
How can the Dharma Realm not be accepted? |
若法界外，是名法界非受。 |
If it is outside the Dharma Realm, it is called the Dharma Realm and is not received. |
云何法界非受？ |
How can the Dharma Realm not be accepted? |
若法界善若不善若無記非我分攝，餘法界非受，是名法界非受。 |
If the Dharma Realm is good, if it is not good, if it is not recorded, it is not a part of me. The rest of the Dharma Realm is not a feeling. This is called the Dharma Realm and is not a feeling. |
內外亦如是。 |
The same is true inside and outside. |
十八界，幾有報、幾無報？ |
In the eighteen realms, how often are there rewards and how often are there no rewards? |
十三無報，五二分或有報或無報。 |
Thirteen points have no retribution, and 52 points may have retribution or no retribution. |
云何十三無報？ |
Why is there no reward for thirteen years? |
八色界、五識界，是名十三無報。 |
The Eight Form Realm and the Five Consciousness Realm are called the Thirteen No Retributions. |
云何五二分或有報或無報？ |
How can it be that fifty-two points are rewarded or not? |
色界、聲界、意界、意識界、法界，是名五二分或有報或無報。 |
The world of form, the world of sound, the world of mind, the world of consciousness, and the world of Dharma are called five-two divisions, either with retribution or without retribution. |
云何色界有報？ |
How can there be retribution in the color world? |
若色界報法，是名色界有報。 |
If there is retribution in the form realm, then there is retribution in the name and form realm. |
云何色界有報？ |
How can there be retribution in the color world? |
若色界善若不善，若善心若不善心所起去來屈申迴轉身教，是名色界有報。 |
If the form realm is good or not, and if the good mind is as bad as the unwholesome mind, if you turn around and teach, then there will be rewards in the name and form realm. |
云何色界無報？ |
Why is there no retribution in the world of color? |
若色界報、色界非報，非報法身好色非好色、端嚴非端嚴、[＊]妍膚非妍[＊]膚、嚴淨非嚴淨，無記心所起去來屈申迴轉身教，若外色眼識所知，是名色界無報。 |
If the color realm repays, the color realm does not repay, the non-retribution Dharma body is lustful but not lewd, strict is not strict, [*] fair skin is not fair [*] skin, strict and clean is not strict and pure, and you can’t remember what the mind is about to get up and turn around. Teach, if the external form and eye consciousness know it, there is no reward in the name and form realm. |
云何聲界有報？ |
Why is there any reward in the world? |
若聲界報法，是名聲界有報。 |
If the world of sound repays the Dharma, then there will be retribution in the world of fame. |
云何聲界有報？ |
Why is there any reward in the world? |
若聲界善若不善，若善心若不善心所起集聲音句言語口教，是名聲界有報。 |
If the sound world is good or bad, if the good or bad mind arises from the collection of sounds, sentences, speech or oral teaching, then there will be rewards in the world of fame. |
云何聲界無報？ |
Why is there no reward in the world? |
若聲界報若聲界非報，非報法身好聲非好聲、眾[9]妙聲非眾[＊]妙聲、軟聲非軟聲，無記心[10]所[11]起集聲音句言語口教，[12]若外聲耳識所知，是名聲界無報。 |
If the sound realm is not rewarded, if the sound realm is not rewarded, if it is not the reward of the dharma body, a good voice is not a good voice, a wonderful voice is not a good voice, a wonderful voice is not a crowd [*], a wonderful voice is not a soft voice, and a soft voice is not a soft voice. The collection of tones, sentences, speech and oral teaching, [12] if the external sounds are known to the ear, there will be no reward in the world of fame. |
云何意界有報？ |
Why is there any reward in the world? |
若意界報法，是名意界有報。 |
If the mind realm repays the law, it is called the mind realm retribution. |
云何意界有報？ |
Why is there any reward in the world? |
除意界善報，餘意界善若不善意界，是名意界有報。 |
In addition to the good rewards in the mental realm, if the remaining good in the mental realm is not good in the realm of good intentions, it is called the reward in the mental realm. |
云何意界無報？ |
Why is there no reward in the world? |
若意界報、若意界非報，非報法意界，是名意界無報。 |
If there is retribution in the mind realm, if there is no retribution in the mind realm, it is not retribution in the mind realm of Dharma. This is called no retribution in the mind realm. |
意識界亦如是。 |
The same is true in the realm of consciousness. |
云何法界有報？ |
How can there be retribution in the Dharma Realm? |
若法界報法，是名法界有報。 |
If the Dharma Realm repays the Dharma, it is called the Dharma Realm having retribution. |
云何法界有報？ |
How can there be retribution in the Dharma Realm? |
除法界善報，餘法界善、[1]若有為，若不善受想乃至煩惱使結二定一切色，是名法界有報。 |
In addition to the good retribution in the Dharma Realm, the remaining Dharma Realm is good. [1] If there is action, if there are unwholesome thoughts and thoughts and even troubles that cause knots and fixation of all colors, this is called the Dharma Realm's retribution. |
云何法界無報？ |
Why is there no reward in the Dharma Realm? |
若法界報、若法界非報，非報法，除無貪無恚[2]無癡、煩惱使[3]結、身口非戒無教，餘法界無報，是名法界無報。 |
If there is retribution in the Dharma Realm, if there is no retribution in the Dharma Realm, if there is no retribution in the Dharma Realm, except for the absence of greed and hatred [2], the absence of delusion, the attachment of afflictions [3], the absence of precepts and teachings in body and speech, there will be no retribution in the Dharma Realm. This is called the absence of retribution in the Dharma Realm. |
十八界，幾心、幾非心？ |
Eighteen realms, how many hearts and how many are not hearts? |
七心，十一非心。 |
Seven hearts, eleven non-hearts. |
云何七心？ |
What are the seven hearts? |
七識界，是名七心。 |
The seven realms of consciousness are called the seven hearts. |
云何十一非心？ |
Why is Shiyi not the heart? |
十色界、法界，是名十一非心。 |
The ten color realms and the dharma realm are called the eleven non-minds. |
十八界，幾心相應、幾非心相應？ |
Among the eighteen realms, how many hearts correspond and how many do not? |
十非心相應，七不說心相應非心相應，一二分或心相應或非心相應。 |
Ten are not heart-corresponding, seven are not heart-corresponding but not heart-corresponding, and one or two are either heart-corresponding or non-heart-corresponding. |
云何十非心相應？ |
Why is it that the heart is not corresponding? |
十色界，是名十非心相應。 |
The ten color realms are called the ten non-mind correspondences. |
云何七不說心相應非心相應？ |
Why doesn't Qi say that the correspondence between the heart and the heart is not the correspondence between the heart and the heart? |
七識界，是名七不說心相應非心相應。 |
The seven realms of consciousness are called the seven realms of consciousness. |
云何一二分或心相應或非心相應？ |
How can one and two points be divided into two parts, whether the heart corresponds or the non-heart corresponds? |
法界，是名一二分或心相應或非心相應。 |
The Dharma Realm is called one or two divisions, either mental correspondence or non-heart correspondence. |
云何法界心相應？ |
Why does the Dharma Realm mind correspond? |
若法界心數受想乃至煩惱使，是名法界心相應。 |
If the Dharma Realm mind is affected by thoughts and even worries, it is called the Dharma Realm mind corresponding. |
云何法界非心相應？ |
How can the Dharma Realm not correspond to the mind? |
若法界若非心生，乃至非想非[4]非想處智，是名法界非心相應。 |
If the Dharma Realm does not originate from the mind, it is even non-perception [4] and does not have the wisdom of thinking. This is called the Dharma Realm that does not correspond to the mind. |
十八界，幾心數、幾非心數？ |
In the eighteen realms, how many are the number of hearts and how many are not the number of hearts? |
十七非心數，[5]一二分或心數或非心數。 |
Seventeen is not a heart number, [5] one or two points are either a heart number or a non-heart number. |
云何十七非心數？ |
Why is seventeen not the number of your heart? |
十色界、七識界，是名十七非心數。 |
The ten color realms and the seven consciousness realms are called the seventeen non-mental numbers. |
云何一二分或心數或非心數？ |
How can one or two points be divided into mental numbers or non-mental numbers? |
法界，是名一二分或心數或非心數。 |
The Dharma Realm is called one or two points, or the number of the mind or the number of the non-mind. |
云何法界心數？ |
What is the number of hearts in the Dharma Realm? |
若法界有緣受想乃至煩惱使，是名法界心數。 |
If there are predestined thoughts and even worries in the Dharma Realm, this is called the number of thoughts in the Dharma Realm. |
云何法界非心數？ |
How can the Dharma Realm be anything other than the number of the mind? |
若法界非緣生乃至非想非非想處智，是名法界非心數。 |
If the Dharma Realm is not conditioned or even non-perception or non-perception, it is called the Dharma Realm and is not the number of the mind. |
十八界，幾有緣、幾無緣？ |
Among the eighteen realms, how many are destined and how many are not? |
七有緣，十無[6]緣，一二分或有緣或無緣。 |
Seven are predestined, ten are not [6] predestined, and one or two are either predestined or not. |
云何七[7]有緣？ |
Yun He Qi [7] is destined? |
七識界，是名七有緣。 |
The seven realms of consciousness are called seven predestined relationships. |
云何十無緣？ |
Yun He Shi has no chance? |
十色界，是名十無緣。 |
The ten realms of color are called the ten realms of no destiny. |
云何一二[8]分或有緣或無緣？ |
How can one or two [8] points be predestined or not? |
法界，是名一二分或有緣或無緣。 |
Dharma Realm is called one or two points, either predestined or undestined. |
云何法界有緣？ |
Why is there a destiny in the Dharma Realm? |
若法界心數受想乃至煩惱使，是名法界有緣。 |
If the mind of the Dharma Realm is affected by thoughts and even worries, it is called the Dharma Realm. |
云何法界[9]無緣？ |
Why is there no destiny in the Dharma Realm[9]? |
若法界非心數生，乃至非想非非想處智，是名法界無緣。 |
If the Dharma Realm does not originate from the mind, or even arises from neither perception nor non-perception, it is called the Dharma Realm without connection. |
十八界，幾共心、幾不共心？ |
How many of the eighteen realms share the same mind and how many do not? |
十七不共心，一二分或共心或不共心。 |
Seventeen are not of the same mind, one or two are either of the same mind or not. |
云何十七不共心？ |
Why don't seventeen people share the same mind? |
十色界、七識界，是名十七不[10]共心。 |
The ten color realms and the seven realms of consciousness are called the seventeen common minds. |
云何一二分或共心或不共心？ |
How can one or two points be shared or not? |
法界，是名一二分或共心或不共心。 |
The Dharma Realm is called one or two points, either having a shared mind or not. |
云何法界共心？ |
How can the Dharma Realm share the same mind? |
若法界隨心轉，共心生共住共滅，受想乃至煩惱使、有漏身口戒無教、有漏身進有漏身除、正語正業正[A2]命、正身進正身除，是名法界共心。 |
If the Dharma Realm rotates according to the mind, the mind arises, lives, and perishes together, thoughts and worries are caused, there are leaks in the body and speech, there are no teachings, there are leaks in the body and there are leaks in the body to eliminate, right speech, right deeds, right life, and right body to enter and eliminate, then This is called the common mind of the Dharma Realm. |
云何法界不共心？ |
How can the Dharma Realm not share the same mind? |
若法界不隨心轉，不共心生不共住不共滅，生乃至非想非非想處智，是名法界不共心。 |
If the Dharma Realm does not follow the mind, if there are no common minds, no shared existence, no common destruction, and even non-perception, non-non-perception, and wisdom, this is called the Dharma Realm not having the same mind. |
隨心轉不隨心轉亦如是。 |
The same is true whether you follow your heart or not. |
十八界，幾業、幾非業？ |
In the eighteen realms, how many karma and how many non-karmas are there? |
十五非業，三二分或業或非業。 |
Fifteen points are non-karma, and 32 points are either karma or non-karma. |
云何十五非業？ |
Why is it that the fifteenth year is not a career? |
八色界、七識界，是名十五非業。 |
The eight realms of color and the seven realms of consciousness are called the fifteen non-karma. |
云何三二分或業或非業？ |
How can it be divided into three or two, whether it is a career or a non-karma? |
色界、聲界、法界，是名三二分或業或非業。 |
The form realm, the sound realm, and the dharma realm are called three or two divisions, either karma or non-karma. |
云何色界業？ |
What is the color industry? |
若善心若不善心若無記心所起去來屈申迴轉身教，是名色界業。 |
If you have a good mind, if you have an unwholesome mind, if you don't remember what the mind is doing, and if it arises, turns around, and teaches, it is the karma of the name and form realm. |
云何色界非業？ |
How can the world of color be non-karma? |
身好色非好色、端嚴非端嚴、妍[＊]膚非妍膚、嚴淨非嚴淨，若外色眼識所知，是名色界非業。 |
A good-looking body is not lustful, a strict appearance is not a strict one, a fair skin is not a fair skin, and a clean and clean skin is not a clean and pure body. |
云何聲界業？ |
Why does it sound like an industry? |
若善心若不善心若無記心所起集聲音句言語口教，是名聲界業。 |
If you have a good mind, if you have an unwholesome mind, if you have no memory, if you collect sounds, sentences, words and oral teaching, this is the karma in the world of fame. |
云何聲界非業？ |
How can it be said that the world is not a profession? |
身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若外聲耳識所知，是名聲界非業。 |
A good sound from the body is not a good sound, a wonderful sound is not a wonderful sound, and a soft sound is not a soft sound. If the outer sound is recognized by the ear, it is not a karma in the world of fame. |
云何法界業？ |
What kind of karma is there in the Dharma Realm? |
思、身口非戒[11]非教、有漏身口戒無教、正語正業正命，是名法界業。 |
Thinking, body and speech are not precepted [11] and are not taught, there are leaks in body and speech, no precepts are not taught, right speech, right deeds, right livelihood, this is called Dharma Realm Dharma. |
云何法界非業？ |
How can the Dharma Realm be non-karma? |
除思、身口非戒無教、有漏身口戒無教、正語正業正命，餘法界非業，是名法界非業。 |
Except for thoughts, non-precepts and teachings in body and speech, no precepts and teachings in body and speech, right speech, right deeds, and right livelihood, the rest of the Dharma Realm is non-karma, which is called Dharma Realm non-karma. |
十八界，幾業相應、幾非業相應？ |
Among the eighteen realms, how many karma correspond to each other and how many non-karma correspond to each other? |
七業相應，十非業相應，一三分或業相應或非業相應或不說業相應非業相應。 |
Seven karma corresponds, ten non-karma corresponds, one and three points either karma corresponds or non-karma corresponds, or it is not said that karma corresponds and non-karma corresponds. |
云何七業相應？ |
Why do the seven industries correspond to each other? |
七識界，是名七業相應。 |
The seven realms of consciousness are called the corresponding seven karma. |
云何十非業相應？ |
Why is it so non-karma-related? |
十色界，是名十非業相應。 |
The ten color realms are called the ten non-karma-corresponding realms. |
云何一三分或業相應或非業相應或不說業相應非業相應？ |
How can one or three points be related to karma or non-karma, or not to say that karma corresponds to non-karma? |
法界，是名一三分或業相應或非業相應或不說業相應非業相應。 |
The Dharma Realm is called one or three points, either karma corresponding or non-karma corresponding, or not said karma corresponding or non-karma corresponding. |
云何法界業相應？ |
How can the dharma realm correspond to this? |
若法界思相應，除思，餘受想乃至煩惱使，是名法界業相應。 |
If thoughts in the Dharma Realm correspond to each other, except for thoughts, thoughts and even worries will cause them. This is called Dharma Realm Karma Correspondence. |
云何法界非業相應？ |
How can the Dharma Realm not correspond to karma? |
若法界非思相應生乃至非想非非想處智，是名法界非業相應。 |
If the Dharma Realm does not correspond to thoughts and even to the wisdom of neither thinking nor non-contemplation, it is called the Dharma Realm and does not correspond to karma. |
云何法界不說業相應非業相應？ |
Why doesn't the Dharma Realm say that karma corresponds to karma and not karma corresponds to karma? |
思，是名法界不說業相應非業相應。 |
Thinking about it, this is what the Dharma Realm does not say about karma corresponding to karma. |
十八界，幾共業、幾非共業？ |
How many common karma and how many non-common karma among the eighteen realms? |
七共業，十不共業，一二分或共業或不共業。 |
Seven are common karma, ten are not common karma, and one or two are either common karma or not. |
云何七共業？ |
Why do seven people share the same industry? |
七識界，是名七共業。 |
The seven realms of consciousness are called the seven common karma. |
云何十不共業？ |
Why don't we share the same business? |
十色界，是名十不共業。 |
The ten color realms are called the ten different karma. |
云何一二分或共業或不共業？ |
How can one or two be divided into common karma or not? |
法界，是名一二分或共業或不共業。 |
The Dharma Realm is called one or two points, either shared karma or not. |
云何法界共業？ |
How can the Dharma Realm share common deeds? |
若法界隨業轉，共業生共住共滅，受想定心思觸乃至煩惱使、二定、有漏身口[12]戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名法界共業。 |
If the Dharma Realm changes with the karma, the common karma arises, lives, and perishes together, and the thoughts and thoughts are touched, and the troubles are caused, the second concentration, the body and speech with leakage [12] Precepts and no teaching, the body with leakage enters and the body with leakage is eliminated, the right speech, the right deeds, the right livelihood , rectify the body, advance into rectification, and eliminate it. This is the common deed of the Dharma Realm. |
云何法界不共業？ |
How can the Dharma Realm not share common deeds? |
若法界不隨業轉，不共業生不共住不共滅，不定心思生老死命結得果、身口非戒無教、有漏身口戒無教、有漏身進、九無為，是名法界不共業。 |
If the Dharma Realm does not change with the karma, if the karma does not arise or live together, or if the karma does not exist together or perish together, if the mind is not fixed in birth, old age, and death, it will bear the fruit, if the body and speech are not disciplined and have no teachings, if there are leaks in the body and speech, there are no disciplines, if there are leaks in the body, and there are nine inactions, then this is There is no common karma in the world of names and dharma. |
隨業轉不隨業轉亦如是。 |
The same is true whether you change with your career or not. |
十八界，幾因、幾非因？ |
Eighteen realms, how many causes and how many non-causes? |
七因，七非因，四二分或因或非因。 |
There are seven causes, seven non-causes, and four are either causes or non-causes. |
云何七因？ |
What are the seven causes? |
七識界，是名七因。 |
The seven realms of consciousness are called the seven causes. |
云何七非因？ |
Why are there seven non-causes? |
眼界耳界鼻界舌界身界、香界味界，是名七非因。 |
The realm of eyes, ears, nose, tongue, body, and smell are called the seven non-causes. |
云何四二分或因或非因？ |
Why is it divided into two parts: cause or non-cause? |
色界、聲界、觸界、法界，是名四二分或因或非因。 |
The form realm, the sound realm, the touch realm, and the dharma realm are called the four dichotomies, either cause or non-cause. |
云何色界因？ |
What is the cause of the color world? |
若色界報法，是名色界因。 |
If the form realm repays the law, it is the cause of the name and form realm. |
云何色界因？ |
What is the cause of the color world? |
若色界若善不善，若善心[1]若不善心所起去來屈申迴轉身教，是名色界因。 |
If the form realm is wholesome and unwholesome, if the wholesome mind [1] arises from the unwholesome mind, it is the cause of the name and form realm. |
云何色界非因？ |
How can the world of color not be the cause? |
若色界報、若色界非報，非報法身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，無記心所起去來屈申迴轉身教，若外色眼識所知，是名色界非因。 |
If the form realm repays, if the form realm does not repay, if the non-retribution Dharma body is lustful, it is not lewd, strict is not strict, beautiful [*] skin is not beautiful [*] skin, strict and pure is not strict and pure, and the mind arises and turns around without remembering it. Teach by example, if the external form and eye consciousness know it, it is the name and form realm that is not the cause. |
云何聲界因？ |
What is the reason for the sound of the world? |
若聲界報法，是名聲界因。 |
If the sound realm repays the Dharma, it is the cause of the reputation realm. |
云何聲界因？ |
What is the reason for the sound of the world? |
若聲界善[2]不善，若善心若不善心所起集聲音句言語口教，是名聲界因。 |
If the sound world is good [2] and not good, if a good mind arises from an unwholesome mind, the collection of sounds, sentences, speech, and oral teaching is the cause of the world of fame. |
云何聲界非因？ |
Why is the world of sound not the cause? |
若聲界報、若聲界非報，非報法身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所起集聲音句言語口教，若外聲耳識所知，是名聲界非因。 |
If the sound realm is rewarded, if the sound realm is not rewarded, if the sound is not rewarded by the dharma body, a good voice is not a good voice, a lot of wonderful sounds are not a lot of wonderful sounds, a soft sound is not a soft sound, and the collected sounds, sentences, or oral teachings that arise from the mind are not like external sounds. Knowing what is known is not the cause of the world of fame. |
云何觸界因？ |
What is the reason for crossing the boundary? |
四大，地大水大火大風大，是名觸界因。 |
The four elements, earth, water, fire, wind, are called the causes of boundary contact. |
云何觸界非因？ |
Why is it that there is no reason for crossing the boundary? |
除四大，餘觸界所攝法，是名觸界非因。 |
Except for the four elements, the remaining dharma captured by the realm of contact is called the non-cause of the realm of contact. |
云何法界因？ |
What is the reason for the Dharma Realm? |
若法界緣、若法界非緣有報，除得果，餘法界非緣若報，受想乃至煩惱使結、二定、一切色，是名法界因。 |
If the Dharma Realm is predestined or if the Dharma Realm is not predestined, there will be retribution. In addition to getting the result, the remaining Dharma Realm non-destinations will be retribution, such as thoughts, defilements, knots, two concentrations, and all forms. This is called the cause of the Dharma Realm. |
云何法界非因？ |
How can the Dharma Realm not be a cause? |
若非緣無報不共業生老死、命、得果、有漏身進、九無為，是名法界非因。 |
If there is no fate, no retribution, no common karma, birth, old age, death, fate, and fruits, there are leaks in the body, and nine inactions, this is called the non-cause of the Dharma Realm. |
十八界，幾有因、幾無因？ |
Among the eighteen realms, how many have causes and how many have no causes? |
十七有因，一二分或有因或無因。 |
Seventeen have causes, one or two may have causes or have no causes. |
云何十七有因？ |
Why is there a reason for being seventeen? |
十色界、七識界，是名十七有因。 |
The ten color realms and the seven realms of consciousness are called the Seventeen Causes. |
云何一二分或有因或無因？ |
How can it be divided into two parts, with or without a cause? |
法界，是名一二分或有因或無因。 |
The Dharma Realm is divided into one and two, either with or without cause. |
云何法界有因？ |
Why does the Dharma Realm have a cause? |
若法界有緒受想乃至正身除，是名法界有因。 |
If there are thoughts and thoughts in the Dharma Realm that lead to the rectification of the body, it is called the Dharma Realm having causes. |
云何法界無因？ |
Why is there no cause in the Dharma Realm? |
若法界無緒智緣盡乃至非想非非想處智，是名法界無因。 |
If the Dharma Realm has no origins and all the conditions of wisdom, and even the knowledge of non-perception and non-non-perception, it is called the Dharma Realm without cause. |
有緒無緒、有緣無緣、有為無為，亦如是。 |
It is the same with things without thoughts, with conditions but without conditions, with action but without action. |
十八界，幾知、幾非知？ |
Of the eighteen realms, how much do we know and how much do we not know? |
一切知如事知見。 |
Everything is known as knowing everything. |
十八界，幾[3]可識、幾非可識？ |
Of the eighteen realms, how many [3] are discernible and how many are not? |
一切識意識如事識。 |
All consciousness is like matter consciousness. |
十八界，幾解、幾非解？ |
How many of the eighteen realms can be solved and how many cannot be solved? |
一切解如事知見。 |
All solutions are as clear as seeing things. |
十八界，幾了、幾非了？ |
Eighteen realms, how many are there and how many are not? |
一切了如事知見。 |
Everything is as clear as a matter of fact. |
十八界，幾斷智知、幾非斷智知？ |
In the Eighteen Realms, how many of them are cut off from wisdom and knowledge, and how many are not cut off from wisdom and knowledge? |
十三非斷智知，五二分或斷智知或非斷智知。 |
Thirteen is non-destructive wisdom and knowledge, and fifty-two points are either destructive wisdom and knowledge or non-destruction of wisdom and knowledge. |
云何十三非斷智知？ |
Why is it that the Thirteenth Day is not the end of wisdom? |
八色界、五識界，是名十三非斷智知。 |
The eight color realms and the five realms of consciousness are called the thirteen non-cutting wisdoms. |
云何五二分或斷智知或非斷智知？ |
How can it be divided into five and two parts, whether it is a judgment of wisdom or not a judgment of wisdom? |
色界、聲界、意界、意識界、法界，是名五二分或斷智知或非斷智知。 |
The world of form, the world of sound, the world of mind, the world of consciousness, and the world of Dharma are called the five-two divisions, or the wisdom and knowledge that are cut off or the knowledge that is not cut off. |
云何色界斷智知？ |
How can the realm of color cut off wisdom and knowledge? |
若色界不善、若不善心所起去來屈申迴轉身教，是名色界斷智知。 |
If the form realm is not wholesome, if the unwholesome mind arises and turns around and teaches, then the name and form realm will cut off the knowledge. |
云何色界非斷智知？ |
Why is it that the realm of color is not cut off by wisdom? |
若色界善、若無記身好色非好色、端嚴非端嚴、妍膚非妍[＊]膚、嚴淨非嚴淨，若善心若無記心所起去來屈申迴轉身教，若外色眼識所知，是名色界非斷智知。 |
If the form realm is good, if you don’t remember that your body is lustful, it is not lustful, if it is strict, it is not strict, if it is beautiful, it is not beautiful [*], if it is strict and pure, it is not strict and pure. What is known by the color eye consciousness is the non-cutting knowledge of the name and form realm. |
云何聲界斷智知？ |
Why does it sound like the world cuts off wisdom and knowledge? |
若聲界不善、不善心所起集聲音句言語口教，[4]是名聲界斷智知。 |
If the sound realm is unwholesome and arises from unwholesome thoughts, the collected sounds, sentences, words, and oral teachings [4] are the world of reputation that cuts off wisdom and knowledge. |
云何聲界非斷[5]智知？ |
Why is it that the world of sound is not broken [5] and it is wisdom and knowledge? |
若聲界善，若無記身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若善心若無記心所起集聲音句言語口教，若外聲耳識所知，是名聲界非斷智知。 |
If the sound realm is good, if you don’t remember the body, good sounds are not good sounds, if the wonderful sounds are not all wonderful sounds, and if the soft sounds are not soft sounds, if the good heart is not remembered, if the mind originates, the collected sounds, sentences, words and oral teachings, if the external sounds are recognized by the ears, Knowledge is the world of fame, not knowledge. |
云何意界斷智知？ |
Why does the realm of mind cut off wisdom and knowledge? |
若意界不善意界，是名意界斷智知。 |
If the realm of mind is not the realm of good intentions, it is called the realm of mind that cuts off wisdom and knowledge. |
云何意界非斷智知？ |
How can the realm of consciousness be anything other than complete knowledge? |
若意界善若無記意界，是名意界非斷智知。 |
If the realm of mind is good and if there is no realm of mind, it is called the realm of mind that is not broken by wisdom and knowledge. |
意[6]識界亦如是。 |
The same is true for the world of consciousness [6]. |
云何法界斷智知？ |
How can the Dharma Realm cut off wisdom and knowledge? |
若法界不善受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結、身口非戒無教、有漏身進，是名法界斷智知。 |
If the Dharma Realm contains unwholesome feelings, thoughts, reflections, touches, reflections, insights, views, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, troubles, confusion, and knots, If one's body and speech are not precepted or taught, and there is leakage in the body, this is called the severance of knowledge and knowledge in the Dharma Realm. |
云何法界非斷智知？ |
Why is it that the Dharma Realm is not the end of wisdom and knowledge? |
若法界善若無記，除疑、煩惱、使、結、身口非戒無教，餘法界非斷智知。 |
If the Dharma Realm is good and has no memory, except for doubts, worries, confusions, knots, body and speech, and non-precepts and teachings, the rest of the Dharma Realm will not be cut off from wisdom and knowledge. |
斷非斷亦如是。 |
The same goes for cutting off and not cutting off. |
十八界，幾修、幾非修？ |
Among the eighteen realms, how many are cultivated and how many are not cultivated? |
十三非修，五二分或修或非修。 |
Thirteen points are non-cultivation, and fifty-two points are either practice or non-cultivation. |
云何十三非修？ |
Why is it that Thirteen is not a cultivator? |
八色界、五識界，是名十三非修。 |
The eight-color realm and the five-consciousness realm are called the thirteen non-cultivations. |
云何[7]五二分或修或非修？ |
Why [7] is it necessary to cultivate or not to cultivate the five-two points? |
色界、聲界、意界、意識界、法界，是名五二分或修或非修。 |
The form realm, the sound realm, the mind realm, the consciousness realm, and the dharma realm are called the five-two divisions of cultivation or non-cultivation. |
云何色界修？ |
How to cultivate the color world? |
若色界善，若善心所起去來屈申迴轉身教，是名色界修。 |
If the form realm is good, and if the kind mind arises, turns around, and teaches, this is called cultivation of the form realm. |
云何色界非修？ |
Why is it that the color realm is not cultivated? |
若色界不善，若無記身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，若不善心若無記心所起去來屈申迴轉身教，若外色眼識所知，是名色界非修。 |
If the form realm is not wholesome, if you don’t remember that your body is lustful, it’s not lustful, it’s strict, it’s not strict, it’s beautiful skin, it’s not beautiful skin, it’s pure, it’s not pure, it’s unwholesome, it’s not clear, it’s not clear. Teach, if the external form and eye consciousness know it, the name and form realm is not cultivated. |
云何聲界修？ |
Why do you think of cultivating the world? |
若聲界善，若善心所起集聲音句言語口教，是名聲界修。 |
If the realm of sound is good, if a kind heart arises from the collection of sounds, sentences, words and oral teaching, this is cultivation of the realm of fame. |
云何聲界非修？ |
How can it be said that the world is not cultivating? |
若聲界不善，若無記身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若不善心若無記心所起集聲音句言語口教，若外聲耳識所知，是名聲界非修。 |
If the sound realm is not good, if there is no memory of the body, good sounds are not good sounds, if many wonderful sounds are not many wonderful sounds, if soft sounds are not soft sounds, if there is an unwholesome mind, if there is no memory of what arises from the mind, the collection of sounds, sentences, speech and oral instruction, if external sounds are recognized by the ears. As far as I know, the world of fame is not cultivation. |
云何意界修？ |
Why do you mean cultivating the realm? |
若意界善意界，是名意界修。 |
If the realm of mind is a realm of good intentions, it is called cultivation of the realm of mind. |
云何意界非修？ |
Why is the realm of mind non-cultivation? |
若意界不善若無記意界，是名意界非修。 |
If the mind realm is not good, if there is no memory of the mind realm, it is called non-cultivation of the mind realm. |
意識界亦如是。 |
The same is true in the realm of consciousness. |
云何法界修？ |
Why do you practice cultivation in the Dharma Realm? |
若法界善受想，乃至心捨、無想定、得果、滅盡定、有漏身口戒無教、有漏[8]身進有漏身除、正語正業正命、正身進正身除、智緣盡決定，是名法界修。 |
If there are good thoughts and feelings in the Dharma Realm, which lead to mental equanimity, non-contemplation concentration, attainment of results, and cessation concentration, if there are leaks in the body and speech, there will be no teaching, and if there are leaks in the body [8], the body will be eliminated if there are leaks, right speech, right action, right livelihood, and right body will be eliminated. , Wisdom and destiny are all determined, this is called cultivation in the Dharma Realm. |
云何法界非修？ |
How can the Dharma Realm be non-cultivation? |
法界不善，若無記受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、生老死、命、結、身口非戒無教、有漏身進、非聖七無為，是名法界非修。 |
The Dharma Realm is not wholesome, if there is no memory of feelings, thoughts, reflections, touches, reflections, insights, views, wisdom, liberation, regret, no regrets, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, troubles, troubles, etc. , birth, old age and death, destiny, knots, body and speech without precepts and teachings, leakage of body and body, non-sage seven inactions, this is called non-cultivation in the Dharma Realm. |
十八界，幾證、幾非證？ |
In the eighteen realms, how many certificates and how many non-certificates? |
一切證如事知見。 |
All evidence is like knowing and seeing. |
十八界，幾善、幾非善、幾無記？ |
Among the eighteen realms, how many are good, how many are not good, and how many are unrecorded? |
十三無記，五三分或善或不善或無記。 |
Thirteen are unrecorded, and fifty-three are good, bad, or unrecorded. |
云何十三無記？ |
Why is there no record of thirteen? |
八色界、五識界，是名十三無記。 |
The Eight Color Realm and the Five Consciousness Realm are called the Thirteen Wuji. |
云何五三分或善或不善或無記？ |
Why is it that five or three points are good, bad or unrecorded? |
色界、聲界、意界、意識界、法界，是名五[1]三分或善或不善或無記。 |
The world of form, the world of sound, the world of mind, the world of consciousness, and the world of Dharma are called the five [1] three parts, which may be good, bad, or unrecorded. |
云何色界善？ |
Why is the color world good? |
若色界修善心所起去來屈申迴轉身教，是名色界善。 |
If the mind of cultivating goodness in the form realm arises, it is said that it is good in the form realm. |
云何色界不善？ |
Why is the color realm not good? |
若色界斷不善心所起去來屈申迴轉身教，是名色界不善。 |
If the unwholesome thoughts arise in the form realm and are turned around and taught, it is the name and form realm that is unwholesome. |
云何色界無記？ |
Why is it that there is no memory of the color world? |
若色界受、若色界非報非報法，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，無記心所起去來屈申迴轉身教，若外色眼識所知，是名色界無記。 |
If the form realm is experienced, if the form realm is neither retribution nor retribution, the body is not lustful, the appearance is not appearance, the beauty is not beauty, the skin is not beauty, the skin is not pure, then there will be no memory of the mind. After turning around and teaching, if the external form and eye consciousness are known, the name and form realm has no memory. |
云何聲界善？ |
Why is it said that the world is good? |
若聲界修善心所起集聲音句言語口教，是名聲界善。 |
If the mind of cultivating goodness in the sound world arises and collects sounds, sentences, words and oral teaching, it will be good in the world of reputation. |
云何聲界不善？ |
Why is it that the world is not good? |
若聲界斷不善心所起集聲音句言語口教，是名聲界不善。 |
If the voice, sentence, speech, or oral instruction arises from the non-wholesome mind in the world of sound, it is unwholesome in the world of reputation. |
云何聲界無記？ |
Why is it that there is no memory in the world? |
若聲界受、若聲界非報非報法，身好聲非好聲、眾妙聲非眾妙聲、軟聲[2]非軟聲，無記心所起集聲音句言語口教，若外聲耳識所知，是名聲界無記。 |
If the sound world is received, if the sound world is neither retribution nor retribution, the good voice of the body is not good voice, the many wonderful voices are not many wonderful voices, the soft voice [2] is not soft voice, and the collected sounds, sentences, speech, or oral instruction arisen from the mind, If it is known by external sounds and ears, it is unrecorded in the world of fame. |
云何意界善？ |
Why does it mean that the world is good? |
若意界修，是名意界善。 |
If the mind realm is cultivated, it is called goodness in the mind realm. |
云何意界不善？ |
Why is it that the mind is not good? |
若意界斷意界，是名意界不善。 |
If the mental realm is cut off from the mental realm, it is called the mental realm being unwholesome. |
云何意界無記？ |
Why does it mean that there is no memory in the world? |
若意界受、若意界非報非報法意界，是名意界無記。 |
If the mind realm is received, if the mind realm is neither retribution nor retribution, it is called the mind realm without memory. |
意識界亦如是。 |
The same is true in the realm of consciousness. |
云何法界善？ |
How can the Dharma Realm be good? |
若法界修受想，乃至心捨、無想定、得果、滅盡定、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除、智緣盡決定，是名法界善。 |
If in the Dharma Realm you practice feeling and thinking, you will achieve the goal of equanimity of mind, concentration without thoughts, attainment of results, and concentration of cessation. If there are leaks in the body and speech, there will be no instruction, if there are leaks in the body, there will be elimination of the body in leaks, right speech, right action, right livelihood, right body, correct body, elimination, and wisdom. Making the best decision is called goodness in the Dharma world. |
云何法界不善？ |
Why is the Dharma Realm not good? |
若法界斷受、想、[3]思、觸、思惟、覺觀、[4]見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結、身口非戒無教、有漏身進，是名法界不善。 |
If the Dharma Realm is cut off from feeling, perception, [3] thought, contact, contemplation, awareness, [4] view, wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, thought, doubt, fear, Trouble, confusion, knots, non-precepts and teachings in body and speech, and leakage in the body are called unwholesome in the Dharma Realm. |
云何法界無記？ |
Why is there no memory of the Dharma Realm? |
若法界受非報非[5]報法、非聖無為，受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生老死、命、有漏身進、非聖七無為，是名法界無記。 |
If the Dharma Realm receives non-retribution, non-[5] retribution, non-holy non-action, feeling, thinking, thinking, touching, contemplation, awareness, vision, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire , thoughts, fear, birth, old age, death, fate, leakage of the body, non-holy seven inactions, this is called the Dharma Realm without memory. |
十八界，幾學、幾無學、幾非學非無學？ |
In the Eighteen Realms, how much learning is there, how much is there no learning, how much is not learning, and how much is not learning? |
十五非學非無學，三三分或學或無學或非學非無學。 |
Fifteen is neither learning nor no learning, and 30 or 30 is either learning or no learning or neither learning nor no learning. |
云何十五非學非無學？ |
Why is it that the fifteenth year is neither learning nor learning? |
十色界、五識界，是名十五非學非無學。 |
The ten realms of color and the five realms of consciousness are called the fifteen realms of non-learning and non-learning. |
云何三三分或學或無學或非學非無學？ |
Why is it that three or three points are either learning or no learning, or neither learning nor no learning? |
意界、意識界、法界，是名三三分或學或無學或非學非無學。 |
The realm of mind, the realm of consciousness, and the realm of Dharma are called the three or three parts, either learning or no learning, or neither learning nor no learning. |
云何意界學？ |
What is the meaning of the world? |
若意界聖非無學，是名意界學。 |
If the sage in the realm of mind is not without learning, it is called learning in the realm of mind. |
云何意界學？ |
What is the meaning of the world? |
若意界學信根相應意界，是名意界學。 |
If the belief in Yi Jie Xue corresponds to the Yi Realm, it is called Yi Jie Xue. |
云何意界學？ |
What is the meaning of the world? |
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，離煩惱修道。 |
When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, he sees the faults of his actions, observes the cessation of nirvana, and observes the path of suffering as it really is. If you want to be enlightened, you must leave your troubles and cultivate the Tao. |
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹果、斯陀含果、阿那含果。 |
I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will realize the fruit of Samana, if they are Sotapanna, Stragama, and Anagami. |
若實人若趣意界，是名意界學。 |
If a real person is interested in the realm of consciousness, this is called the study of the realm of consciousness. |
云何意界無學？ |
Why is there no learning in the world? |
若意界聖非學，是名意界無學。 |
If there is no learning in the realm of mind, it is called no learning in the realm of mind. |
云何意界無學？ |
Why is there no learning in the world? |
若意界無學信根相應意界，是名意界無學。 |
If the root of faith without learning in the mind realm corresponds to the realm of mind, it is called no learning in the mind realm. |
云何意界無學？ |
Why is there no learning in the world? |
無學人欲得阿羅漢，未得聖法欲得，修道，觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
Unlearned people who want to become Arhats, who have not yet obtained the Holy Dharma, who want to attain it, practice the Tao, and have sufficient insight and wisdom. If they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhat. |
若實人若趣意界，是名意界無學。 |
If a real person is interested in the realm of mind, it is said that there is no learning in the realm of mind. |
云何意界非學非無學？ |
Why is it that the realm of meaning is neither learning nor no learning? |
若意界非聖意界，是名意界非學非無學。 |
If the realm of the mind is not the realm of the holy mind, it is called the realm of the mind, which is neither learning nor no learning. |
意識界亦如是。 |
The same is true in the realm of consciousness. |
云何法界學？ |
What is the meaning of Dharma Realm? |
若法界聖非無學，是名法界學。 |
If the sages of the Dharma Realm are not without knowledge, they are called Dharma Realm scholars. |
云何法界學？ |
What is the meaning of Dharma Realm? |
學信根及相應心數法，若法界緣無漏非無學，是名法界學。 |
Learn the root of faith and the corresponding mental number method. If there is no leakage in the Dharma Realm, it is not without learning. This is called the Dharma Realm Study. |
云何法界學？ |
What is the meaning of Dharma Realm? |
學人離結使，聖心入聖道，乃[6]至即得阿那含果。 |
When a disciple leaves the circle and enters the holy path with his holy heart, [6] he will immediately attain the fruit of anagami. |
若實人若趣，受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命、正身進[7]正身除、智緣盡決定，是名法界學。 |
If a real person is interested, feeling, thinking, thought, contact, contemplation, insight, view, wisdom, liberation, non-delusion, trust, joy, mind advancement, mind elimination, faith, desire, not letting go, mindfulness, concentration , equanimity of mind, attainment of results, cessation of cessation, right speech, right deeds, right livelihood, right body and advancement [7] Right body, elimination of wisdom and all determination, this is called Dharma Realm Science. |
云何法界無學？ |
Why is there no learning in the Dharma Realm? |
若法界聖非學，是名法界無學。 |
If there is no learning in the Dharma Realm, it is called no learning in the Dharma Realm. |
云何法界無學？ |
Why is there no learning in the Dharma Realm? |
無學信根及相應心數法，若法界非緣無漏非學，是名法界無學。 |
There is no learning of the root of faith and the corresponding mental method. If the Dharma Realm has no conditions and no leakage, it is called no learning of the Dharma Realm. |
云何法界無學？ |
Why is there no learning in the Dharma Realm? |
無學人乃至即得阿羅漢果。 |
Unlearned people can even achieve the fruit of Arahantship. |
若實人若趣，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、心捨、得果、滅盡定、正語正業正命、正身進正身除、智緣盡，是名法界無學。 |
If a real person is interested, if there are feelings, thoughts, reflections, touches, thoughts, insights, views, wisdom, liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, and no hesitation, Mindfulness, mental equanimity, attainment of results, cessation of cessation, right speech, right deeds, right livelihood, right body, right body, and complete knowledge, this is called no learning in the Dharma Realm. |
云何法界非學非無學？ |
Why is there neither learning nor learning in the Dharma Realm? |
若法界非聖受受陰、想受陰、行受陰，若色不可見無對有漏，若非聖無為受想[8]定初四色，非聖七無為，是名法界非學非無學。 |
If the Dharma Realm is not the Holy Suffering of Feelings, Thoughts, and Actions, if the color is not visible, there is no right or leakage, if it is not the Holy Inaction, the first four colors, and if it is not the Holy Seven Inactions, it is called the Dharma Realm, which is neither learning nor inaction. study. |
十八界，幾報、幾報法、幾非報非報法？ |
In the eighteen realms, how many retributions, how many retributions, and how many non-retributions and non-retributions? |
五報，八二分或報或非[9]報非報法，五三分或報或報法或非報非報法。 |
Five points are reported, eighty-two points are reported or not [9] reported and not reported, and five and three points are reported or reported or not reported and not reported. |
云何五報？ |
What are the five reports? |
眼界耳界鼻界舌界身界，是名五報。 |
The realm of eyes, ears, nose, tongue, and body are called the five retributions. |
云何八二分或報或非報非報法？ |
How can the eight-two points be either retribution or non-retribution and non-retribution? |
香界味界觸界、眼識界耳識界鼻識界舌識界身識界，是名八二分或報或非報非報法。 |
The realm of smell, the realm of taste, the realm of touch, the realm of eye-consciousness, the realm of ear-consciousness, the realm of nose-consciousness, the realm of tongue-consciousness, the realm of body-consciousness, these are called the eight-two divisions of reward or non-retribution and non-retribution. |
云何五三分或報或報法或非報非報法？ |
Why is it that five or three points are either retribution or retribution for the Dharma or non-retribution or non-retribution for the Dharma? |
色界、聲界、意界、意識界、法界，是名五三分或報或報法或非報非報法。 |
The form realm, the sound realm, the mind realm, the consciousness realm, and the dharma realm are called the five-thirds or retribution or retribution or non-retribution and non-retribution. |
云何香界報？ |
Yunhe Xiangjie Bao? |
若香界受，是名香界報。 |
If it is received in the fragrance world, it is called the reward in the fragrance world. |
云何香界報？ |
Yunhe Xiangjie Bao? |
若香界業法煩惱所生報我分攝身好香[1]非好香、軟香非軟香、適意香非適意香，是名香界報。 |
If the retribution arising from the defilements of the karma of the fragrance realm is that the body is filled with a good fragrance [1], it is not a pleasant fragrance, a soft fragrance is not a soft fragrance, and a pleasant fragrance is not a pleasant fragrance, this is called the reward of the fragrance realm. |
云何香界非報非報法？ |
Why is it that the Xiangjie is neither a retribution nor a retribution for the Dharma? |
若香界外，若外香鼻識所知，樹根香樹心香樹膠香樹皮香、葉香花香果香、好香非好香，及餘外香鼻識所知，是名香界非報非報法。 |
If the fragrance is outside the boundary, if the external fragrance is known to the nose consciousness, and the smell of tree roots, tree heart, gum, bark, leaves, flowers, and fruits, a good fragrance is not a good fragrance, and the remaining external fragrance is known to the nose consciousness, it is called fragrance boundary. To retaliate against the law. |
云何味界報？ |
What's the meaning of the newspaper? |
若味界受，是名味界報。 |
If the taste realm is experienced, it is called the taste realm retribution. |
云何味界報？ |
What's the meaning of the newspaper? |
若味界業法煩惱所生報我分攝身甜[＊]酢苦辛醎淡涎癊，是名味界報。 |
If the retribution arising from the defilements of the karma of the taste realm is sweet [*] sour, bitter, pungent, light salivation, etc., this is called the retribution of the taste realm. |
云何味界非報非報法？ |
Why does it mean that the world is neither retribution nor retribution? |
若味界外，若外味舌識所知，若甜[＊]酢苦辛醎淡水汁，及餘外味舌識所知，是名味界非報非報法。 |
If the taste is outside the boundary, if the external taste is known to the tongue consciousness, if the sweet [*] bitter, spicy, fresh water juice, and the remaining external taste is known to the tongue consciousness, this is called the non-retribution and non-retribution method of the taste boundary. |
云何觸界報？ |
Why is it breaking the boundary? |
若觸界受，是名觸界報。 |
If you experience boundary contact, this is called boundary contact retribution. |
云何觸界報？ |
Why is it breaking the boundary? |
若觸界業法煩惱所生報我分攝身冷熱輕重麁細[＊]澁滑堅軟，是名觸界報。 |
If the retribution arising from the defilements of the boundary-breaking karma causes the body to be cold, hot, heavy, thin, slippery, hard, and soft, this is called the boundary-breaking report. |
云何觸界非報非報法？ |
Why does it mean that it is neither retribution nor retribution for violating the boundary? |
若觸界外，若外觸身識所知，若冷熱輕重麁細[＊]澁滑堅軟，及餘外觸身識所知，是名觸界非報非報法。 |
If it touches outside the boundary, if it touches the body consciousness, if cold and heat are light, heavy, fine, [*] slippery, hard, and soft, and if the rest touches the body consciousness, this is called non-retribution and non-retribution. |
云何眼識界報？ |
How can you tell the world with your eyes? |
若眼識界受，是名眼識界報。 |
If the eye-consciousness realm is experienced, this is called the eye-consciousness realm reward. |
云何眼識界報？ |
How can you tell the world with your eyes? |
若眼識界業法煩惱所生報我分攝眼識界，是名眼識界報。 |
If the retribution arising from the karma and defilements in the eye-consciousness realm is captured by the eye-consciousness realm, it is called the eye-consciousness realm retribution. |
云何眼識界非報非報法？ |
Why is it that in the realm of vision and consciousness, there is neither retribution nor retribution? |
若眼識界外眼識界，是名眼識界非報非報法。 |
If the eye-consciousness realm is outside the eye-consciousness realm, it is called the non-retribution and non-retribution dharma of the eye-consciousness realm. |
耳識界、鼻識界、舌識界、身識界亦如是。 |
The same is true for the realm of ear consciousness, nose consciousness, tongue consciousness, and body consciousness. |
云何色界報？ |
Yunhesejiebao? |
若色界受，是名色界報。 |
If there is feeling in the form realm, it is the reward of the name and form realm. |
云何色界報？ |
Yunhesejiebao? |
若色界業法煩惱所生報我分攝身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，若受心所起去來屈申迴轉身教，是名色界報。 |
If the retributive self-participation caused by the defilements of the karma in the form realm is not lustful, it is not lustful, its strictness is not strict, its fair skin is not fair [*] skin, its strictness is not strict and pure, if the mental state arises and turns around, Teaching is the reward of the world of name and form. |
云何色界報法？ |
Where is the color world to report the law? |
若色界有報，是名色界報法。 |
If there is retribution in the form realm, it is the retribution law in the name and form realm. |
云何色界報法？ |
Where is the color world to report the law? |
若色界善若不善、若善心若不善心所起去來屈申迴轉身教，是名色界報法。 |
If the form realm is good or bad, if the good mind or the unwholesome mind arises, it is the retribution of the name and form realm. |
云何色界非報非報法？ |
Why is there neither retribution nor retribution in the realm of color? |
若色界無記非我分攝非報非報法心所起去來屈申迴轉身教，若外色眼識所知，是名色界非報非報法。 |
If the form realm has no memory of the non-self-perceived, non-retribution, and non-retribution dharma, the mind arises, turns around, and teaches, and if the external form and eye consciousness know it, it is the non-retribution and non-retribution dharma of the name and form realm. |
云何聲界報？ |
What's the news? |
若聲界受，是名聲界報。 |
If the realm of sound is received, it is the reward of the realm of fame. |
云何聲界報？ |
What's the news? |
若聲界業法煩惱所生報我分攝身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若受心所起集聲音句言語口教，是名聲界報。 |
If the retribution arising from the defilements of the sound realm's karma is that the good voice of the body is not a good voice, the many wonderful voices are not many wonderful voices, and the soft voice is not a soft voice, if the collected sounds, sentences, words and oral instructions arising from the mind are received, this is the retribution of the reputation realm. |
云何聲界報法？ |
Why do you want to report to the Dharma? |
若聲界有報，是名聲界報法。 |
If there is retribution in the realm of sound, it is the retribution in the realm of fame. |
云何聲界報法？ |
Why do you want to report to the Dharma? |
若聲界善若不善、若善心若不善心所[2]起集聲音句言語口教，是名聲界報法。 |
If the sound realm is wholesome or unwholesome, if the mind is wholesome or unwholesome, [2] starting from the collection of sounds, sentences, words and oral teaching, this is the retribution of the fame realm. |
云何聲界非報非報法？ |
Why is it said that the world is neither retribution nor retribution? |
若聲界無記非我分攝非報非報法心所[3]起集聲音句言語口教，若外聲耳識所知，是名聲界非報非報法。 |
If there is no memory in the sound world, it is not a self-perceived, non-retribution, and non-retribution dharma. [3] Starting from the collection of sound sentences, verbal instructions, and external sound and ear consciousness, it is a non-retribution and non-retribution dharma in the world of fame. |
云何意界報？ |
What does Yun mean by Jie Bao? |
若意界若受、若意界善報意界，是名意界報。 |
If the mind realm is received, if the mind realm is good and repays the mind realm, this is called the mind realm reward. |
云何意界報法？ |
Why do you mean to repay the law? |
若意界有報，是名意界報法。 |
If there is retribution in the mind realm, it is called the law of retribution in the mind realm. |
云何意界報法？ |
Why do you mean to repay the law? |
除意界善報，餘意界善若不善[4]意界，是名意界報法。 |
In addition to the good rewards in the mind realm, the rest of the mind realm is good and unwholesome. [4] The mind realm is called the reward in the mind realm. |
云何意界非報非報法？ |
Why does it mean that the realm is neither retribution nor retribution? |
意界若無記[5]識非我分攝意界，是名意界非報非報法。 |
If there is no memory in the realm of consciousness [5] the awareness of non-self is divided into the realm of consciousness, which is called the law of non-retribution and non-retribution in the realm of consciousness. |
意識界亦如是。 |
The same is true in the realm of consciousness. |
云何法界報？ |
What is the Dharma Realm Report? |
若法界善報，除無貪無恚，餘受想乃至心捨、怖、生、命、無想定、得果、滅盡定、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名法界報。 |
If there are good rewards in the Dharma Realm, except for the absence of greed and hatred, the remaining thoughts and feelings will lead to mental abandonment, fear, life, life, concentration without thoughts, results, and cessation of concentration. , Right speech, right deeds, right livelihood, right body, right progress, right body and elimination, this is called Dharma Realm Retribution. |
云何法界報法？ |
How can the Dharma Realm repay the Dharma? |
若法界有報，是名法界報法。 |
If there is retribution in the Dharma Realm, it is called retribution in the Dharma Realm. |
云何法界報法？ |
How can the Dharma Realm repay the Dharma? |
除法界善報，餘法界善有為，若不善受想乃至煩惱使結、二定、一切色，是名法界報法。 |
In addition to the good retribution in the Dharma Realm, the remaining good deeds in the Dharma Realm remain. If unwholesome feelings and thoughts lead to troubles, knots, two concentrations, and all forms, this is called Dharma Realm retribution. |
云何法界非報非報法？ |
Why in the Dharma Realm is there neither retribution nor retribution? |
若法界無記非我分攝，若聖無為、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生老死、有漏身進、九無為，是名法界非報非報法。 |
If there is no memory in the Dharma Realm that is not part of the self, if there is no action, feeling, thought, thinking, contact, contemplation, enlightenment, view, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, Fear, birth, old age and death, the entry of leaked bodies, and the nine inactions are called the laws of non-retribution and non-retribution in the Dharma Realm. |
十八界，幾見斷、幾思惟斷、幾非見斷非思惟斷？ |
Among the eighteen realms, how many are broken by seeing, how many are broken by thinking, and how many are not broken by seeing but not broken by thinking? |
十三非見斷非思惟斷，五三分或見斷[6]或思惟斷或非見斷非思惟斷。 |
Thirteen points are not broken by seeing, not thinking, and five-thirds are broken by seeing [6] or broken by thinking, or broken by non-viewing, not by thinking. |
云何十三非見斷非思惟斷？ |
How can Thirteen be judged by neither seeing nor thinking? |
八色界、五識界，是名十三非見斷非思惟斷。 |
The eight color realms and the five consciousness realms are called the thirteen non-seeing and non-thinking realms. |
云何五三分或見斷或思惟斷或非見斷非思惟斷？ |
How can five or three points be judged by seeing or thinking, or not by seeing or thinking? |
色界、聲界、意界、意識界、法界，是名五三分或見斷或思惟斷或非見斷非思惟斷。 |
The world of form, the world of sound, the world of mind, the world of consciousness, and the world of Dharma are called the five-thirds, or the breaking of seeing, the breaking of thinking, or the breaking of non-viewing, not the breaking of thinking. |
云何色界見斷？ |
How can the world of color be cut off? |
若色界不善非思惟斷見斷煩惱心所起去來屈申迴轉身教，是名色界見斷。 |
If the unwholesome form realm is not caused by thinking, cutting off views, and cutting off troubles caused by the mind, then it is called the breaking up of views in the form realm. |
云何色界思惟斷？ |
How can I stop thinking about the color world? |
若色界不善非見斷思惟斷煩惱心所起去來屈申迴轉身教，是名色界思惟斷。 |
If the unwholesome form realm is not seen, thought, and defilements are cut off, and the troubles arising from the mind are turned around and taught, this is the name and form realm, thought, and cessation. |
云何色界非見斷非思惟斷？ |
Why is it that the realm of form is not cut off by seeing or thinking? |
若色界善若無記，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，若善心若無記心所起去來屈申迴轉身教，若外色眼識所知，是名色界非見斷非思惟斷。 |
If the world of form is good and has no memory, if the body is lustful and lustful, the body is not lustful, the sternness is not sternness, the skin is not yin[*], the skin is not yin[*], the skin is pure but is not pure and pure, if the mind is kind and has no memory, the mind arises, turns around, and teaches. , if the external form and eye consciousness know it, it is the realm of name and form that is not judged by sight and not judged by thought. |
云何聲界見斷？ |
How can the world be cut off? |
若聲界不善非思惟斷見斷煩惱心所起集聲音句言語口教，是名聲界見斷。 |
If the unwholesome sound realm is not caused by thinking, cutting off views, and cutting off troubles arising from the mind, the collection of sounds, sentences, words, or oral instructions is the breaking of the reputation world. |
云何聲界思惟斷？ |
Why is it that the world of thought is cut off? |
若聲界不善非見斷思惟斷煩惱心所起集聲音句言語口教，是名聲[7]界思惟斷。 |
If the sound realm is unwholesome, it is not possible to cut off thoughts, thoughts, and defilements arising from the mind, and collect sounds, sentences, words, and oral teachings. This is the world of reputation [7]. |
云何聲界非見斷非思惟斷？ |
How can it be said that the world is not cut off by seeing and not by thinking? |
若聲界善若無記，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若善心若無記心所起集聲音句言語口教，若外聲耳識所知，是名聲界非見斷非思惟斷。 |
If the sound realm is good, it is as if there is no memory. Good sounds from the body are not good sounds, many wonderful sounds are not many wonderful sounds, and soft sounds are not soft sounds. If a good mind arises from the mind, if there is no memory, the collected sounds, sentences, words and oral instructions are not the same. If external sounds are recognized by the ears, Know that the world of fame is not judged by views and not judged by thoughts. |
云何意界見斷？ |
Why is the world broken? |
若意界不善非思惟斷見斷煩惱相應心意界，是名意界見斷。 |
If the non-virtuous realm of the mind corresponds to the realm of the mind, it is called the judgment of the realm of mind. |
云何意界思惟斷？ |
Why is the meaning of thinking broken? |
若意界不善非見斷思惟斷煩惱相應意界，是名意界思惟斷。 |
If the mind realm is unwholesome, it is not necessary to cut off views, think about it, and cut off troubles. If the mind realm is not good, it is called the mind realm to cut off thoughts. |
云何意界非見斷非思惟斷？ |
Why is it that the realm of consciousness cannot be judged by seeing or thinking? |
若意界善若無記意界，是名意界非見斷非思惟斷。 |
If the mind realm is good, if there is no mind realm, it is called the realm of mind that is not broken by seeing and not broken by thinking. |
意識界亦如是。 |
The same is true in the realm of consciousness. |
云何法界見斷？ |
How can the Dharma Realm be broken? |
若法界不善非思惟斷見斷煩惱一時俱斷受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結、身口非戒無教、有漏身進，是名法界見斷。 |
If the Dharma Realm is unwholesome, it is not due to thoughts, views, and defilements. For a moment, it is necessary to cut off feelings, thoughts, thoughts, contact, contemplation, awareness, vision, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thoughts, and doubts. , fear, troubles, causes, knots, body and speech without precepts and teachings, and leakage in the body, this is called the failure of the Dharma Realm. |
云何法界思惟斷？ |
Why is there so much thought in the Dharma Realm? |
若法界不善非見斷思惟斷煩惱一時俱斷受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、煩惱、使、結、身口非戒無教、有漏身進，是名法界思惟斷。 |
If the Dharma Realm is not wholesome, it is not necessary to cut off thoughts, cut off worries, and cut off feelings, thoughts, thoughts, contact, reflections, awareness, views, wisdom, liberation, regret, no regrets, joy, joy, mental progress, faith, desire, thoughts, and fear. , troubles, problems, knots, non-precepts and teachings in body and speech, and leakage in the body, this is called thinking and breaking in the Dharma Realm. |
云何法界非見斷非思惟斷？ |
How can the Dharma Realm not be judged by seeing or thinking? |
若法界善若無記，除疑、煩惱、使、結、身口非戒無教，餘法界，是名法界非見斷非思惟斷。 |
If the Dharma Realm is good and has no memory, then the doubts, worries, confusions, knots, body and speech, non-precepts and teachings, and the remaining Dharma Realm are called non-viewing and non-thinking cessation in the Dharma Realm. |
十八界，幾見斷因、幾思惟斷因、幾非見斷非思惟斷因？ |
In the eighteen realms, how many times do you see the cause, how often do you think about it, and how many times do you not see it and don’t think about it? |
一切三分或見斷因或思惟斷因或非見斷非思惟斷因。 |
All three parts are judged by seeing or thinking, or by not seeing or thinking. |
云何眼界見斷因？ |
How can I see the cause of death? |
若眼界見斷法報地獄、畜生、餓鬼眼界，是名眼界見斷因。 |
If the vision of seeing the Dharma retribution hell, the vision of animals, or the hungry ghosts, it is called the cause of seeing the consequences of the destruction of the Dharma. |
云何眼界思惟斷因？ |
How can I think about the cause with a clear vision? |
若眼界思惟斷法報地獄、畜生、餓鬼眼界，是名眼界思惟斷因。 |
If thinking about one's vision can cut off the dharma's retribution to hell, animals, or hungry ghosts, this is called thinking about one's vision and cutting off the causes. |
云何眼界非見斷非思惟斷因？ |
Why can't one's vision be judged by seeing and not be judged by thinking? |
若眼界善法報天上人中眼界，是名眼界非見斷非思惟斷因。 |
If the good deeds of the vision are rewarded by the vision of the people in heaven, this is called the non-seeing and non-thinking judgment of the vision. |
耳界鼻界舌界身界亦如是。 |
The same is true for the ear realm, the nose realm, the tongue realm, and the body realm. |
云何色界見斷因？ |
How can the world of color see the cause of destruction? |
若色界見斷、若色界見斷法報身非好色、非端嚴、非妍膚、非嚴淨，見斷因心所起去來屈申[1]迴轉身教，是名色界見斷因。 |
If you see the break in the form realm, if you see the break in the form realm, the sambhogakaya is not lustful, not strict, not fair-skinned, and is not pure and clean, then the break is seen due to the arising of the mind. See the cause. |
云何色界思惟斷因？ |
Why is it possible to think about the cause of the color world? |
若色界若思惟斷、若思惟斷法報身非好色、非端嚴、非妍[＊]膚、非嚴淨，思惟所斷因心所起去來屈申迴轉身教，是名色界思惟斷因。 |
If the form realm is broken by thought, if the Sambhogakaya is thought to be cut off, it is not lustful, strict, fair, and pure, and the thought is cut off due to the mind, it is the name and form realm. Think about the cause. |
云何色界非見斷非思惟斷因？ |
How can the realm of form be judged by non-seeing and non-thinking? |
若色界善、若色界善法報、若色界非報非[2]報法身好色、端嚴、[3]妍膚，非見斷非思惟斷因心所起去來屈申迴轉身教，若外色眼識所知，是名色界非見斷非思惟斷因。 |
If the form realm is good, if the form realm is good, the retribution is not [2] the retribution of the Dharma body is lustful, strict, [3] beautiful skin, neither seeing nor thinking is cut off because of the mind that arises and turns around. Teach, if the external form is known by the eye consciousness, it is the cause of the non-seeing and non-thinking judgment of the name and form realm. |
云何聲界見斷因？ |
How can the sound world see the cause of death? |
若聲界見斷、若聲界見斷法報身非好聲、非眾妙聲、非軟[4]聲，見斷因心所起集聲音句言語口教，是名聲界見斷因。 |
If the sound world sees the discontinuation, if the sound world sees that the Sambhogakaya is not a good sound, is not a wonderful sound, and is not a soft sound [4], then the sound realm is caused by the collection of sounds, sentences, speech, and oral instructions. |
云何聲界思惟斷因？ |
Why is it that the sound world thinks about the cause? |
若聲界思惟斷、若聲界思惟斷法報身非好聲、非眾妙聲、非軟聲，思惟斷因心所起集聲音句言語口教，是名聲界思惟斷因。 |
If the sound world is thought to be broken, if the sound world is thought to be broken, the Sambhogakaya is not a good sound, it is not a wonderful sound, and it is not a soft sound, the thought to be broken is caused by the collection of sounds, sentences, words and oral instructions arising from the mind. This is the cause of the sound world to be thought to be broken. |
云何聲界非見斷非思惟斷因？ |
How can the world of sound be judged by non-viewing and non-thinking? |
若聲界善法報，若聲界非報非報法身好聲、眾妙聲、軟聲，非見斷非思惟斷因心所起集聲音句言語口教，若外聲耳識所知，是名聲界非見斷[5]非思惟斷因。 |
If the sound realm is a reward for good Dharma, if the sound realm is not a reward, it is not a reward for the Dharma body, good sounds, wonderful sounds, and soft sounds, if they are not cut off by sight and cut off by thought, they are not cut off by thought and are caused by the mind. This is the world of fame that cannot be judged by seeing [5] and cannot be judged by thinking. |
云何香界見斷因？ |
Why is there a reason for the destruction of Xiangjie? |
若香界見斷法報身非好香、非軟香、非適意香，是名香界見斷因。 |
If the fragrance-realm sees that the sambhogakaya is not a good fragrance, is not a soft fragrance, and is not a pleasant fragrance, this is called the cause of the fragrance-realm seeing that it is broken. |
云何香界思惟斷因？ |
How can Xiangjie think about the cause? |
若香界思惟斷法報身非好香、非軟香、非適意香，是名香[6]界思惟斷因。 |
If the fragrance realm is considered to be the reason for the judgment of the Sambhogakaya, it is not a good fragrance, not a soft fragrance, and not a pleasant fragrance, this is called the cause of the fragrance realm [6]. |
云何香界非見斷非思惟斷因？ |
Why can't the world of fragrance be judged by seeing or thinking? |
[7]若香界善法報，若香界非報非報法身好香、軟香、適[8]意香，若外香鼻識所知，是名香界非見斷非思惟斷因。 |
[7] If the fragrance world is a reward for good Dharma, if the fragrance world is not a reward, it is not a reward for the Dharma body, it is a good fragrance, a soft fragrance, and a comfortable fragrance. [8] The fragrance of the mind, if the external fragrance is known by the nose, is called the cause of the non-seeing and non-thinking judgment of the fragrance world. . |
云何味界見斷因？ |
How can the world of taste be cut off? |
若味界見斷法報身甜酢苦辛醎淡涎癊，是名味界見斷因。 |
If the taste-realm sees that the Sambhogakaya is sweet, sour, bitter, pungent, and has a pale salivation, it is called the cause of the taste-realm that is broken. |
云何味界思惟斷[9]因？ |
What is the reason for thinking about the world of taste[9]? |
若味界思惟斷法報身甜[＊]酢苦辛醎淡涎[10]癊，是名味界思惟斷因。 |
If thinking about the flavor realm causes the Sambhogakaya to be sweet [*] bitter, pungent, and salty [10], it is called the cause of the taste realm to think about and judge. |
云何味界非見斷非思惟斷因？ |
How can the world of taste be judged by non-seeing and non-thinking? |
若味界善法報，若味界非報非報法身甜[＊]酢[11]苦辛醎淡涎[＊]癊，若外味舌識所知，是名味界非見斷非思惟斷因。 |
If the taste realm is a reward for virtuous Dharma, if the taste realm is not rewarded, the Dharma body is sweet [*]酢[11] bitter, pungent, salty, [*] 犊, if the external taste is known by the tongue consciousness, this is called the taste realm, which is not seen or thought. Cut off the cause. |
云何觸界見斷因？ |
How come there is a reason for breaking the boundary? |
若觸界見斷法報身冷熱麁重堅[＊]澁，是名觸界見斷因。 |
If the body of the Sambhogakaya, which is seen as being broken by the boundary, is cold and hot, is heavy and hard [*], this is called the cause of the seeing of the boundary being broken. |
云何觸界思惟斷因？ |
Why do you cross the boundary and think about the cause? |
若觸界思惟斷法報身冷熱麁重堅[＊]澁，是名觸界思惟斷因。 |
If the thought of touching the boundary cuts off the Dharma, the Sambhogakaya's hot and cold body becomes heavy and hard [*], this is called the thought of touching the boundary cuts off the cause. |
云何觸界非見斷非思惟斷因？ |
Why is it that when one touches the boundary, it is not possible to see or think about the cause? |
若觸界善法報，若觸[A3]界非報非報法身冷熱輕細軟滑，若外觸身識所知，是名觸界非見斷非思惟斷因。 |
If it touches the realm of good Dharma retribution, if it touches the [A3] realm of non-retribution and non-retribution, the Dharma body is cold and hot, light, soft and slippery, and if the external body touches the body and knows it, this is called the cause of touching the realm of non-seeing and non-thinking. |
云何眼識界見斷因？ |
How can one see the cause in the world of consciousness? |
若眼識界見斷法報地獄、畜生、餓鬼眼識界，是名眼識界見斷因。 |
If the eye-consciousness realm sees and cuts off the retribution of dharmas, hells, animals, and hungry ghosts, this is called the eye-consciousness realm and sees and cuts off the causes. |
云何眼識界思惟斷因？ |
How can one judge the cause by looking at the realm of consciousness? |
若眼識界思惟斷法報地獄、畜生、餓鬼眼識界，是名眼識界思惟斷因。 |
If thinking about the realm of eye-consciousness cuts off the retribution of hell, animals, and hungry ghosts, this is called thinking about the realm of eye-consciousness and cuts off the cause. |
云何眼識界非見斷非思惟斷因？ |
How can the realm of vision and consciousness be judged by non-seeing and non-thinking? |
若眼識界善法報，若眼識界非報非報法天上人中眼識界，是名眼識界非見斷非思惟斷因。 |
If the realm of eye-consciousness is the reward of good Dharma, if the realm of eye-consciousness is the realm of non-retribution and non-retribution, the realm of eye-consciousness among heavenly people is called the realm of eye-consciousness, which is the cause of non-seeing and non-thinking. |
耳識界、鼻識界、舌識界、身識界亦如是。 |
The same is true for the realm of ear consciousness, nose consciousness, tongue consciousness, and body consciousness. |
云何意界見斷因？ |
How can one see the cause of death in the realm of consciousness? |
若意界、若見斷意界、若見斷法報意界，是名意界見斷因。 |
If the mind realm, if the view breaks the mind realm, if the view breaks the dharma retribution realm, this is called the cause of the mind realm seeing the break. |
云何意界思惟斷因？ |
Why is it possible to judge the cause through thinking in the realm of consciousness? |
意界、若意界思惟斷、若意界思惟斷法報，是名意界思惟斷因。 |
In the realm of mind, if thoughts in the realm of mind cut off, if in the realm of mind, thoughts cut off the retribution of the law, this is called the cause of thinking in the realm of mind. |
云何意界非見斷非思惟斷因？ |
How can the realm of consciousness be judged by non-viewing and non-thinking? |
若意界善、若意界善法報、若意界非報非報法意界，是名意界非見斷非思惟斷因。 |
If the mind realm is good, if the mind realm has good dharma retributions, and if the mind realm is non-retribution and non-retribution dharmas realm, this is called the mind realm non-viewing and non-thinking judgment. |
意識界亦如是。 |
The same is true in the realm of consciousness. |
云何法界見斷因？ |
How can the Dharma Realm see the cause of death? |
若法界見斷法報受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、[12]疑、怖、煩惱、使、生、命、結、身口非戒無教、有漏身進，是名法界見斷因。 |
If the Dharma Realm sees the Dharma Retribution, it includes feeling, thinking, thought, contact, contemplation, insight, view, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, [12] doubt, fear, Defilements, causes, births, lives, knots, body and speech without precepts and teachings, and leaks entering the body are the causes of the cessation of views in the Dharma Realm. |
云何法界思惟斷因？ |
How can the Dharma Realm think about the cause? |
若法界思惟斷，法界思惟斷法報受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、煩惱、使、生、命、結、身口非戒無教、有漏身進，是名法界思惟斷因。 |
If the thought of the Dharma Realm is cut off, the thought of the Dharma Realm is cut off from the Dharma rewards, feelings, perceptions, reflections, contact, contemplation, awareness, insight, view, wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, thought, fear, and troubles. , causes, lives, fate, knots, body and speech without precepts and teachings, and has leakage and enters the body, this is called the cause of thinking and judgment in the Dharma Realm. |
云何法界非見斷非思惟斷因？ |
Why is it that in the Dharma Realm, it is not possible to judge by seeing and not by thinking? |
若法界善、若法界善法報、若法界非報非報法，除疑、煩惱、使、結、身口非戒無教，餘法界非見斷非思惟斷因，是名法界非見斷非思惟斷因。 |
If the Dharma Realm is good, if the Dharma Realm has good Dharma rewards, and if the Dharma Realm is neither retribution nor retribution, then doubts, worries, worries, knots, body and speech are not precepts and teachings, and the remaining Dharma Realm is not judged by seeing or thinking, this is called the Dharma Realm Non-Viewing Censorship Determining the cause without thinking. |
十八界，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？ |
Among the eighteen realms, how many are the desire realm, how many are the color realm, how many are the colorless realm, and how many are not? |
六欲界繫，九二分或欲界繫或色界繫，三四分或欲界繫或色界繫或無色界繫或不繫。 |
The six desiring realms are divided into 9 and 2 parts, either the desiring realm or the form realm, and the 3 or 4 parts are either the desire realm or the form realm, or the formless realm or not. |
云何六欲界繫？ |
Why are the six realms of desire connected? |
鼻界香界鼻識界、舌界味界舌識界，是名六欲界繫。 |
The nose realm, the aroma realm, the nose consciousness realm, and the tongue realm, the taste realm, the tongue consciousness realm are called the six desire realms. |
云何九二分或欲界繫或色界繫？ |
Why is it divided into ninety-two points or the realm of desire or the realm of color? |
眼界耳界身界、色界聲界觸界、眼識界耳識界身識界，是名九二分或欲界繫或色界繫。 |
The realm of sight, ear, body, form, sound, touch, and eye-consciousness, ear-consciousness, and body-consciousness are called the nine-two points or the desire realm or the color realm. |
云何三四分或欲界繫或色界繫或無色界繫或不繫？ |
How can it be divided into three and four parts, whether it is related to the desire realm, the form realm, the formless realm, or not? |
意界、意識界、法界，是名三四分或欲界繫或色界繫或無色界繫或不繫。 |
The mind realm, consciousness realm, and dharma realm are called the three or four points, or the desire realm system, the color realm system, or the colorless realm system, or not. |
云何眼界欲界繫？ |
Why is the world of vision and desire connected? |
若眼界欲漏有漏眼界，是名眼界欲界繫。 |
If there is leakage of vision and desire, it is called the system of vision and desire. |
云何眼界色界繫？ |
How can you see the color world? |
若眼界色漏有漏眼界，是名眼界色界繫。 |
If there is leakage of vision and color, it is called the system of vision and color. |
耳界身界亦如是。 |
The same is true for the ear realm and the body realm. |
云何色界欲界[1]繫？ |
How is the realm of color related to the realm of desire[1]? |
若色界欲漏有漏身好色非好色、端嚴[2]非端嚴、妍[＊]膚非[3]妍[＊]膚、嚴淨非嚴淨，欲行心所起去來屈申迴轉身教，若外色眼識所知欲漏有漏，是名色界欲界繫。 |
If there is leakage in the sexual realm, the body is lustful but not lustful, strict [2] is not strict, beautiful [*] skin is not [3] beautiful [*], strict and pure is not strict and pure, and the desires arise and turn around. I teach you by example, if there are leaks in the external form and eye consciousness, it is the system of the desire realm in the name and form realm. |
云何色界色界繫？ |
What is the color realm and color realm system? |
若色界色漏有漏身好色、端嚴、妍[＊]膚、嚴淨，色行心所起去來屈申迴轉身教，若外色眼識所知色漏有漏，是名色界色界繫。 |
If there is leakage in the color realm, the body is lustrous, tight, radiant, [*] and the skin is pure, and the color movement and mind arises and turns around, if there is leakage in external color as perceived by the eye consciousness, it is name and form. Boundary color boundary system. |
云何聲界欲界繫？ |
Why does it sound like the realm of desire? |
若聲界欲漏有漏身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，欲行心所起集聲音句言語口教，若外聲耳識所知欲漏有漏，是名聲界欲界繫。 |
If there is leakage in the sound world, good sounds are not good sounds, many wonderful sounds are not all wonderful sounds, soft sounds are not soft sounds, and the desire to perform the mind arises from the collection of sounds, sentences, speech, or oral instruction, and if external sounds are heard and heard by the ear, there is a desire to leak. Leakage is the relationship between the realm of fame and desire. |
云何聲界色界繫？ |
What is the system of sound and color? |
若聲界色漏有漏身好聲、眾妙聲、軟聲，色行心所起集聲音句言語口教，若外聲耳識所知色漏有漏，是名聲界色界繫。 |
If there are leaks in the sound realm and form, there are good sounds, wonderful sounds, and soft sounds in the body. If the form, movement, and consciousness arise from the collection of sounds, sentences, words, and oral teachings. If there are leaks in the outer sound realm and form, it is the system of the name and form realm. |
云何觸界欲界繫？ |
Why does it touch the realm of desire? |
若觸界欲漏有漏身冷熱輕重麁細[＊]澁滑堅軟，若外觸身識所知欲漏有漏，是名觸界欲界繫。 |
If there is leakage of desire when touching the body, the body is cold and hot, light, heavy, thin [*], slippery and soft, and if there is leakage of desire when external body consciousness is touched, it is called the desire realm system of touching the world. |
云何觸界色界繫？ |
Why does it touch the color boundary system? |
若觸界色漏有漏身冷熱輕[4]細軟滑，若外觸身識所知色漏有漏，是名觸界色界繫。 |
If there is leakage of color when touching the boundary, the body is cold and hot [4] thin, soft and slippery, and if there is leakage of color when externally touching the body consciousness, it is called the system of touching the boundary of color. |
云何眼識界欲界繫？ |
How can the realm of vision, consciousness, and desire be connected? |
若眼識界欲漏有漏眼識界，是名眼識界欲界繫。 |
If there is leakage in the world of eye-consciousness and desire, it is called the system of the world of eye-consciousness and desire. |
云何眼識界色界繫？ |
Why does the vision, consciousness and form system exist? |
若眼識界色漏有漏眼識界，是名眼識界色界繫。 |
If there is leakage in the eye-consciousness realm and color, it is called the eye-consciousness realm and color realm system. |
耳識界、身識界亦如是。 |
The same is true for the realm of ear consciousness and the realm of body consciousness. |
云何意界欲界繫？ |
Why is the realm of mind and desire connected? |
若意界欲漏有漏意界，是名意界欲界繫。 |
If the desire realm of the mind realm leaks out of the mind realm, it is called the desire realm system of the mind realm. |
云何意界色界繫？ |
What is the meaning of the realm of color? |
若意界色漏有漏意界，是名意界色界繫。 |
If there is leakage in the mind realm and color, it is called the mind realm and color realm system. |
云何意界無色界繫？ |
What is the meaning of the colorless realm? |
若意界無色漏有漏意界，是名意界無色界繫。 |
If there is a leakage of the conscious realm in the colorless realm of the mind, it is called the colorless realm system of the conscious realm. |
云何意界不繫？ |
Why is it that the realm of meaning is not connected? |
若意界聖無漏意界，是名意界不繫。 |
If the holy realm of the mind has no leakage from the realm of mind, it is called the realm of mind that is not connected. |
意識界亦如是。 |
The same is true in the realm of consciousness. |
云何法界欲界繫？ |
How can the Dharma Realm be related to the Desire Realm? |
若法界欲漏有漏受、想、思、觸、思惟、[5]覺觀、見、慧、解脫、無貪無恚無癡、順信、悔、不悔、悅、喜、心進、信、欲、不放逸、念、疑、怖、煩惱、使、生老死、命、結、身口非戒無教、有漏身口戒無教、有漏身進，是名法界欲界繫。 |
If there are outflows of desire in the Dharma Realm, including feelings, thoughts, reflections, touches, thoughts, [5] enlightenment, insight, wisdom, liberation, no greed, no hatred, no delusion, trust, no regrets, no regrets, joy, joy, and an enterprising mind, Belief, desire, non-discipline, thought, doubt, fear, worries, causes, birth, old age, death, fate, knots, body and speech without precepts and no teaching, body with leakage, precepts and no teaching, body with leakage entering, this is called the Dharma Realm Desire Realm Tie. |
云何法界色界繫？ |
What is the system of Dharma Realm and Color Realm? |
若法界色漏有漏受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩惱、使、生老死、命、結、無想定、有漏身口[6]戒無教、有漏身進有漏身除、是名法界色界繫。 |
If the material outflow in the Dharma Realm has outflows of feeling, thought, thought, contact, thought, insight, view, wisdom, liberation, non-delusion, trust, joy, joy, mental advancement, mental elimination, faith, desire, non-relaxation, and thought , concentration, equanimity of mind, doubts, troubles, causes, birth, old age, death, fate, knots, concentration without thoughts, body and mouth with leakage [6] Precepts without teaching, entry of leakage body and elimination of leakage body, this is called the Dharma Realm and Form Realm system. |
云何法界無色界繫？ |
Why is the Dharma Realm a formless realm? |
若法界無色漏有漏受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩[7]惱、使、生老死、命、結、有漏身口戒無教、有漏身進有漏身除，是名法界無色界繫。 |
If the formless outflows in the Dharma Realm include outflows of feeling, thought, reflection, contact, contemplation, enlightenment, view, wisdom, liberation, non-delusion, obedience, mind advancement, mind elimination, faith, desire, non-relaxation, mindfulness, and concentration, Mental equanimity, doubt, annoyance [7] worries, causes, birth, old age, death, fate, knots, the leakage of the body, the mouth, the precepts and no teaching, the leakage of the body to enter and the leakage of the body to remove, this is called the formless realm system of the Dharma Realm. |
云何法界不繫？ |
How can the Dharma Realm not be connected? |
若法界聖無漏無為受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命、正身進正身除、九無為，是名法界不繫。 |
If the Holy Dharma Realm has no outflows, it is unconditioned feelings, thoughts, reflections, touches, contemplations, insights, views, wisdom, liberation, non-delusion, obedience, joy, joy, mental advancement, mental elimination, faith, desire, non-relaxation, and mindfulness. , concentration, equanimity of mind, attainment of results, cessation of cessation, right speech, right deeds, right livelihood, right body, right body, elimination of the nine inactions, this is called the non-connection of the Dharma Realm. |
十八界，幾過去、幾未來、幾現在、幾非過去非未來非現在？ |
Eighteen realms, how many are in the past, how many are in the future, how many are now, how many are neither past nor future nor present? |
十七三分或過去或未來或現在，一四分或過去或未來或現在或非過去非未來非現在。 |
Seventeen and three points are the past or the future or the present, and one and four points are the past or the future or the present or neither the past nor the future nor the present. |
云何十七三分或過去或未來或現在？ |
Why is seventeen or three points or the past or the future or the present? |
眼界乃至意識界，是名十七三分或過去或未來或現在。 |
The horizon and even the realm of consciousness are called the seventeen-thirds or the past or the future or the present. |
云何一四分或過去或未來或現在或非過去非未來非現在？ |
Yunhe Yiquan is past or future or present or neither past nor future nor present? |
法界，是名一四分或過去或未來或現在或非過去非未來非現在。 |
The Dharma Realm is called one or four points, or the past, or the future, or the present, or neither the past, nor the future, nor the present. |
云何眼界過去？ |
Why can't you see past this? |
若眼界生已滅眼界，是名眼界過去。 |
If the vision has been destroyed, it is called the passing of the vision. |
云何眼界未來？ |
How do you envision the future? |
若眼界未生未出眼界，是名眼界未來。 |
If the vision has not yet emerged, it is called vision of the future. |
云何眼界現在？ |
What's your vision now? |
若眼界生未滅眼界，是名眼界現在。 |
If the vision is born but the vision is not destroyed, it is called the present vision. |
乃至意識界亦如是。 |
The same is true even in the realm of consciousness. |
云何法界過去？ |
How can the Dharma Realm pass? |
若法界生已滅受想乃至正身除，是名法界過去。 |
If the birth of the Dharma Realm has ceased, feelings and thoughts have been eliminated, and the body has been rectified, this is called the Dharma Realm passing away. |
云何法界未來？ |
What is the future of the Dharma Realm? |
若法界未生未出受想乃至正身除，是名法界未來。 |
If the Dharma Realm has not yet produced feelings and thoughts, and even the body has been rectified and eliminated, this is called the future of the Dharma Realm. |
云何法界現在？ |
Where is the Dharma Realm now? |
若法界生未滅受想乃至正身除，是名法界現在。 |
If the Dharma Realm has not yet ceased to be felt and thought, and the body has been rectified, it is called the Dharma Realm now. |
云何法界非過去非未來非現在？ |
How can the Dharma Realm be neither the past nor the future nor the present? |
若法界無為智緣盡，乃至非有想非非想處智，是名法界非過去非未來非現在。 |
If the conditions for the unconditioned wisdom of the Dharma Realm are exhausted, and there is no knowledge of thoughts or non-perceptions, this is called the Dharma Realm which is neither the past nor the future nor the present. |
[8] |
[8] |
舍利弗阿毘曇[9]論卷第二 |
Shariputra Abhitan[9] Treatise Volume 2 |
顯示版權資訊 |
Show copyright information |
T1548 舍利弗阿毘曇論卷/篇章 三 |
T1548 Shariputra Abhitan's Treatise Volume/Chapter 3 |
舍利弗阿毘曇[1]論卷[2]第[3]三 |
Shariputra Abhitan [1] Treatise Volume [2] Chapter [3] Three |
[4]姚秦[＊]罽賓三藏[＊]曇摩耶舍共[＊]曇摩崛多[＊]等譯 |
[4] Translated by Yao Qin [＊] Ji Bin Sanzang [＊] Tamaya Shegong [＊] Tamo Juduo [＊] and others |
問分陰品第三 |
Ask about the third Yin product |
問曰： |
Question: |
幾陰？ |
How cloudy is it? |
答曰： |
Answer: |
五陰。 |
Five Yins. |
何等五？ |
How five? |
色陰、受陰、想陰、行陰、識陰。 |
The yin of form, the yin of receiving, the yin of thinking, the yin of movement, and the yin of consciousness. |
云何色陰？ |
Why is the cloud so dark? |
若色法是名色陰。 |
If the material dharma is name and form Yin. |
云何色陰？ |
Why is the cloud so dark? |
十色入、若法入色，是名色陰。 |
If the ten colors enter, if the law enters the color, it is called color Yin. |
云何色陰？ |
Why is the cloud so dark? |
四大若四大所造色，是名色陰。 |
The four elements are the forms created by the four elements, which are called the Yin forms. |
云何色陰？ |
Why is the cloud so dark? |
三行色： |
Three rows of colors: |
可見有對色、不可見有對色、不可見無對色，是名色陰。 |
It is visible that there is an opposite color, that there is an invisible opposite color, and that there is an invisible non-opposite color. This is the Yin of name and form. |
云何色陰？ |
Why is the cloud so dark? |
若色，過去未來現在、內外麁細卑勝遠近，[5]是名色陰。 |
If color, past, future, present, inner and outer, fine and humble, far and near, [5] is the name and color Yin. |
云何色法？ |
What kind of color is it? |
[6]眼耳鼻舌身入、色聲香味觸入、身口非戒無教、有漏身口戒無教、有漏身進有漏身[7]除、正語正業正命、正身進正身除，是名色法。 |
[6] Eyes, ears, nose, tongue, and body enter, colors, sounds, fragrances touch, body and speech are not precepted without teaching, there is leakage in the body, mouth is precepted without teaching, there is leakage in the body, there is leakage in the body [7] Eliminate it, right speech, right action, right livelihood, right body forward To rectify the body and eliminate it is the law of mind and body. |
云何十色入？ |
Why are the ten colors coming in? |
眼耳鼻舌身入、色聲香味觸入，是名十色入。 |
The eyes, ears, nose, tongue and body enter, and the colors, sounds, fragrances and fragrances enter. These are called the ten colors entering. |
云何法入色？ |
How can I get into color? |
身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名法入色。 |
If the body and speech are not precepted and taught, if there are leaks in the body and speech, there will be no precepts and no teachings, if there are leaks in the body, there will be leaks in the body, and if there is a leak in the body, it will be eliminated. If you have right speech, right conduct, and right livelihood, if you have a right body, you will enter and get rid of the right body, this is the name of Dharma entering the form. |
云何四大？ |
What are the four major ones? |
地大、水大、火大、風大，是名四大。 |
The four elements are earth, water, fire and wind. |
云何四大所造色？ |
Why are the colors created by the four elements? |
眼耳鼻舌身、色聲香味、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名四大所造色。 |
Eyes, ears, nose, tongue and body, color, sound, smell, taste, body and speech without precepts and teachings, leakage of body and speech without precepts and teachings, leakage of body entering and elimination of leakage, right speech, right action, right livelihood, right body entering and right body eliminating, these are the four elements created by it. color. |
云何可見有對色？ |
How can it be seen that there is an opposite color? |
色入，是名可見有對色。 |
Color comes in, which is the name of visible opposite color. |
云何不可見有對色？ |
Why can't it be seen that there is an opposite color? |
眼耳鼻舌身、聲香味觸入，是名不可見有對色。 |
Eyes, ears, nose, tongue, body, sounds, fragrances, etc. are all in contact with each other. This is a name that cannot be seen and has an opposite color. |
云何不可見無對色？ |
Why can't clouds see no opposite color? |
身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名不可見無對色。 |
If the body and speech are not precepts and there is no teaching, if there is leakage in the body or speech, there is no discipline, if there is leakage in the body, there will be a leakage in the body to eliminate, right speech, right action, right livelihood, right body, right body, correct body, elimination, this is called invisible and non-objective. |
云何過去色？ |
How can Yun change his color? |
若色生已滅，是名過去色。 |
If form arises and has ceased, this is called past form. |
云何未來色？ |
What's the future like? |
若色未生未出，是名未來色。 |
If the form has not yet arisen or emerged, it is called future form. |
云何現在色？ |
Why is Yun so sexy now? |
若色生未滅，是名現在色。 |
If form arises but has not ceased, it is called present form. |
云何內色？ |
What's the color inside the cloud? |
若色受，是名內色。 |
If form is felt, it is called inner form. |
云何外色？ |
What's the appearance of Yun He? |
若色非受，是名外色。 |
If form is not a feeling, it is called external form. |
云何麁色？ |
How colorful are the clouds? |
若色欲界繫，是名麁色。 |
If the realm of lust is connected, it is called the color of lust. |
云何細色？ |
How fine are the clouds? |
若[8]色色界繫、若無色界繫、若不繫，是名細[9]色。 |
If [8] the color realm is connected, if there is no color realm, if it is not connected, it is called subtle [9] color. |
云何卑[10]色？ |
How humble is [10] color? |
若色不善、若色不善法報、若色非報非報法不適意，是名卑色。 |
If the color is not good, if the color is not good for the dharma retribution, if the color is not the retribution and the dharma is undesirable, it is called abject color. |
云何勝色？ |
Why is Yun Shengse? |
若色善、若色善法報、若色非報非報法[11]適意，是名勝色。 |
If the color is good, if the color is good and the dharma retribution is good, if the color is not the retribution and the dharma retribution [11] is pleasant, it is the famous color. |
云何遠色？ |
How far away are the clouds? |
若諸色相遠、極相遠、不近、不近邊，是名遠色。 |
If the colors are far away, very far from each other, not near, not close to the edge, they are called distant colors. |
云何近色？ |
How close is the cloud? |
若色相近、極相近、[12]近邊，是名近色。 |
If the colors are close, very close, [12] close to each other, it is called near color. |
云何受陰？ |
Why is Yun suffering from Yin? |
一受受陰，若心受，是名受陰。 |
Once you feel the pain, if your heart feels it, it is called the pain. |
云何受陰？ |
Why is Yun suffering from Yin? |
二受受陰，身受、心受，是名受陰。 |
The two feelings are Yin, physical feeling and mental feeling. This is called Yin feeling. |
云何受陰？ |
Why is Yun suffering from Yin? |
三受受陰，樂受、苦受、非苦非樂受，是名受陰。 |
The three kinds of feeling are Yin, pleasant feeling, painful feeling, and neither painful nor pleasant feeling. This is called Yin feeling. |
云何受陰？ |
Why is Yun suffering from Yin? |
四受受陰，欲界繫受、色界繫受、無色界繫受、不繫受，是名受陰。 |
The four kinds of feeling are Yin, the feeling is related to the desire realm, the feeling is related to the form realm, the feeling is related to the formless realm, and the feeling is not related to the Yin. This is called Yin feeling. |
云何受陰？ |
Why is Yun suffering from Yin? |
五受受陰，樂根、苦根、喜根、憂根、捨根，是名受陰。 |
The five kinds of feeling are Yin, namely the root of happiness, the root of bitterness, the root of joy, the root of worry and the root of equanimity. This is called the Yin of Yin. |
云何受陰？ |
Why is Yun suffering from Yin? |
六受受陰，眼觸受、耳鼻舌身意觸受，是名受陰。 |
The six feelings are Yin, the eyes are touched, the ears, nose, tongue, body and mind are touched. This is called Yin. |
云何受陰？ |
Why is Yun suffering from Yin? |
七受受陰，眼識界相應受、耳鼻舌身意界意識界相應受，是名受陰。 |
The seven feelings are Yin, which corresponds to the feeling in the eye and consciousness realm, and the corresponding feeling in the ear, nose, tongue, body, and consciousness realm. This is called Yin Yin. |
云何受陰？ |
Why is Yun suffering from Yin? |
十八意行及餘意受，是名受陰。 |
Eighteen mental processes and residual mental feelings are called Yin Yin. |
云何受陰？ |
Why is Yun suffering from Yin? |
三十六尊句及餘意受，是名受陰。 |
The thirty-six sentences and the remaining meaning are called Yin Yin. |
云何受陰？ |
Why is Yun suffering from Yin? |
百八受及餘意受，是名受陰。 |
One hundred and eight feelings and the remaining feelings are called Yin feelings. |
云何受陰？ |
Why is Yun suffering from Yin? |
若過去未來現在、內外麁細卑勝遠近受，是名受陰。 |
If the past, future, and present, internal and external sufferings are more severe than near and far suffering, this is called Yin suffering. |
云何身受？ |
How do you feel about it? |
若受身識相應，是名身受。 |
If feeling and body consciousness correspond, it is called body feeling. |
云何心受？ |
How do you feel about it? |
若受意識相應，是名心受。 |
If the awareness of feeling corresponds, it is called mental feeling. |
云何身受？ |
How do you feel about it? |
若受五識身相應，眼[13]識、耳識、鼻識、舌識、身識，是名身受。 |
If the five consciousnesses correspond to the body, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness, this is called body consciousness. |
云何心受？ |
How do you feel about it? |
若受意識相應，是名心受。 |
If the awareness of feeling corresponds, it is called mental feeling. |
云何樂受？ |
How can I enjoy it? |
若身心樂受，是名樂受。 |
If the body and mind feel happy, it is called happy feeling. |
云何苦受？ |
Why do you suffer so much? |
若身心苦受，是名苦受。 |
If the body and mind are suffering, it is called suffering. |
云何非苦非樂受？ |
Why is it neither painful nor pleasant? |
[14]若身心非苦非樂受，是名非苦非樂受。 |
[14] If the body and mind are neither painful nor pleasant, it is called neither painful nor pleasant feeling. |
云何欲界繫受？ |
Why does the realm of desire depend on receiving? |
[15]若受欲漏有漏，是名欲界繫受。 |
[15] If there is an outflow of desire, it is called the realm of desire. |
云何色界繫受？ |
How can the color world be affected? |
若受色漏有漏，是名色界繫受。 |
If there is leakage in receiving and form, it is the name and form realm that is receiving. |
云何無色界繫受？ |
How can the formless realm be affected? |
若受無色漏有漏，是名無色界繫受。 |
If there is leakage in the formless realm, it is called the feeling in the formless realm. |
云何不繫受？ |
Why not accept it? |
若受聖無漏，是名不繫受。 |
If there is no leakage in the holy state of receiving, then this name is not related to receiving. |
云何樂根？ |
Yunhe Legen? |
若身樂受，眼觸樂受、耳鼻舌身觸樂受樂界，是名樂根。 |
If the body has pleasant feelings, the eyes, the nose, the tongue, and the body have pleasant feelings, these are called the roots of happiness. |
云何苦根？ |
Why is it so bitter? |
若身苦受，眼觸苦受、耳鼻舌身[16]觸苦受苦界，是名苦根。 |
If the body experiences suffering, the eyes touch the suffering, the ears, nose, tongue, and body [16] touch the realm of suffering, this is called the root of suffering. |
云何喜根？ |
Why do you like roots? |
若身心樂受，意觸樂受喜界，是名喜根。 |
If the body and mind feel joy and the mind touches the realm of joy, this is called the root of joy. |
云何憂根？ |
Why worry about the roots? |
若身心苦受，意觸苦受憂界，是名憂根。 |
If the body and mind are experiencing pain and the mind touches the realm of pain, suffering and worry, this is called the root of worry. |
云何捨根？ |
Why do you want to sacrifice your roots? |
若身心非苦非樂[17]受，眼[18]觸非苦非樂受、耳鼻舌身意觸非苦非樂受[19]捨界，是名捨根。 |
If the body and mind are neither painful nor pleasant [17], the eyes [18] are not painful nor pleasant, the ears, nose, tongue, body and mind are neither painful nor pleasant [19], the realm of equanimity is called the root of equanimity. |
云何眼觸受？ |
How can I feel it with my eyes? |
若受眼識相應，是名眼觸受。 |
If the feeling of eye-consciousness corresponds, it is called the feeling of eye-contact. |
云何耳鼻舌身意觸受？ |
How can my ears, nose, tongue, body and mind touch it? |
若受意識相應，是名意觸受。 |
If the consciousness corresponds, it is called mind contact. |
云何眼觸受？ |
How can I feel it with my eyes? |
緣眼緣色生眼識，三法和合觸緣觸受，名眼觸受。 |
The eye-consciousness arises from the eye-consciousness. The three dharmas are combined to touch the eye-consciousness. |
云何耳[20]鼻舌身意觸受？ |
How can the ears [20] be touched by the nose, tongue, body and mind? |
緣意緣法生意識，三法和合觸緣觸受，是名意觸受。 |
Consciousness arises from intention and dharma, and the combination of the three dharmas is called tactile sensation. |
云何眼識界相應受？ |
Why does the world of vision and consciousness correspond to this? |
若受眼識界共生共住共滅，是名眼識界相應受。 |
If the world of eye-consciousness arises, lives, and perishes together, it is called the corresponding feeling of the world of eye-consciousness. |
云何耳鼻舌身意界意識界相應受？ |
Why are the ears, nose, tongue, body, mind, and consciousness corresponding to each other? |
若受意識界共生共住共滅，是名意識界相應受。 |
If the realm of consciousness co-exists and dies together, this is called the corresponding realm of consciousness. |
云何十八意行？ |
What are the eighteen thoughts and actions? |
六喜行、六憂行、六捨行。 |
The six conducts of joy, the six conducts of sorrow, and the six conducts of equanimity. |
如是六喜行、六憂行、六捨行，是名十八意行。 |
These six behaviors of joy, six behaviors of worry, and six behaviors of equanimity are called the eighteen mental behaviors. |
云何除十八意行餘意受？ |
How can we exclude the eighteen mental activities and the remaining mental feelings? |
除十八意行，餘意受，是名除十八意行餘意受。 |
Except for the eighteen mental formations, the remaining mind will feel. This is called except for the eighteen mental formations, and the remaining mind will feel. |
云何三十六尊句？ |
Why are there thirty-six sentences? |
依六貪喜、依六出喜，依六貪憂、依六出憂，依六貪捨、依六出捨。 |
Rejoice according to the six greeds, rejoice according to the six, worry according to the six greeds, worry according to the six, equanimity according to the six greeds, equanimity according to the six. |
云何依六貪喜？ |
Why rely on the six greedy joys? |
眼知色，愛喜適意，愛色欲染相應，今得當得已得，過去變滅憶念生喜，如是喜是名依貪喜。 |
The eye understands color, loves, delights, and desires, and loves, colors, and desires correspond to it. What is obtained now should be obtained, and the memory of the past changes and disappears and brings joy. Such joy is called joy based on greed. |
耳鼻舌身意知法，[1]愛喜適意，[＊]愛法欲染相應，今得當得已得，過去變滅憶念生喜。 |
Ears, nose, tongue, body, and mind know the Dharma, [1] love and joy suit the mind, [*] love and desire for the Dharma correspond to it, what you have now is what you should have, and the past has become extinct and remembrance brings joy. |
如是生喜，是名依貪喜。 |
This produces joy, which is called joy based on greed. |
是名依六貪喜。 |
This is called Six Greeds and Joys. |
云何依六出喜？ |
Why is Yun Yiliu happy? |
色無我，知無常、變異、離、欲滅，如實觀過去如此色無常苦變，如實觀生喜。 |
Form has no self. Know its impermanence, variation, separation, and desire to cease. See the past as it is, the impermanence, suffering, and change of form. Seeing it as it is gives rise to joy. |
如是喜，名依出喜。 |
If you are so happy, your name will bring you joy. |
聲香味觸法無我，知無常、變異、離、欲[2]滅，如實觀過去如此法無常苦變，如實觀生喜。 |
Sound, fragrance, touch, and dharmas have no self. Know the impermanence, variation, separation, and cessation of desires [2]. Observe the impermanence, suffering, and change of dharmas in the past as they really are, and observe them as they really are, giving rise to joy. |
如是喜，是名依出喜。 |
Such joy is the name of joy. |
是名依六出喜。 |
This is named Yi Liu Chu Xi. |
云何依六貪憂？ |
Why rely on six greeds and worries? |
眼知色，愛喜適意，愛色欲染相應，今未得當未得，已得變滅憶念生憂。 |
Eyes know color, love is pleasing to the eye, and love, color, and lust correspond to it. Now it is not appropriate and has not been obtained. It has been changed and destroyed, and memories and memories give rise to worry. |
如是憂，是名依貪憂。 |
Such worry is called greed and worry. |
耳鼻舌身意知法，愛喜適意，愛法欲染相應，今[3]未得當未得，已得變滅憶念生憂。 |
The ears, nose, tongue, body, and mind know the Dharma, love and joy suit the mind, and the desire to love the Dharma corresponds to it. Now [3] I have not achieved it, I have not achieved it, and it has been changed and destroyed, and my memories have given rise to worry. |
如是憂，是名依貪憂。 |
Such worry is called greed and worry. |
是名依六貪憂。 |
This is called the Six Greeds and Worries. |
云何依六出憂？ |
Why should I worry about Liu Chu? |
色無我？ |
Color has no self? |
知無常、變異、離、欲滅，[4]如實觀過去如此色無常苦變，如實觀已於寂滅解脫勝法悕求： |
Knowing impermanence, variation, separation, and the cessation of desires, [4] observing the impermanence and suffering of such forms in the past as it really is, observing as it really is, seeking for the ultimate Dharma of peace, cessation, and liberation: |
何時當入，如諸聖人所成就行？ |
When should we enter into the conduct accomplished by all the saints? |
緣此生憂。 |
This causes worry. |
如是憂，是名依[5]六出憂。 |
This kind of worry is called [5] Six Outcomes of Worry. |
聲香味觸法無我，知無常、變異、離、欲滅，如實觀過去如此法無常苦變，如實觀已於寂滅解脫勝法希求： |
Sound, fragrance, touch, and dharmas have no self. Know that they are impermanent, changeable, separate, and want to cease. Observe the impermanence and suffering of such dharmas in the past as they really are. Observe as they really are that they have attained peace, liberation, and the ultimate dharma. I hope: |
何時當入，如諸聖人所成就行？ |
When should we enter into the conduct accomplished by all the saints? |
緣此生憂。 |
This causes worry. |
如是憂，是名依出憂。 |
Such worries are called worries. |
是名依六出憂。 |
This is called Yiliu Chuyou. |
云何依六貪捨？ |
Why should we rely on the six greeds? |
眼見色，凡夫[6]人生捨，癡如小兒不見過患不知報。 |
Seeing color with the eyes, an ordinary person [6] lives a life of abandonment, and is as foolish as a child who has not seen the trouble and does not know the retribution. |
如是不知得捨，於色無方便，是名依貪捨。 |
If you don't know how to give up, you have no convenience in form, this is called greed and equanimity. |
耳鼻舌身意知法，凡夫人生捨，癡如小兒不見過患不知[7]報。 |
The ears, nose, tongue, body, and mind know the Dharma. Ordinary people live and die. They are as stupid as a child who has not seen the trouble and does not know the retribution [7]. |
如是不知得捨，於法無方便，是名依貪捨。 |
If you don't know how to give up, you have no convenience in the Dharma, this is called greed and equanimity. |
是名依六貪捨。 |
This is called the six greedy equanimities. |
云何依六出捨？ |
Why should I leave the house according to Liu? |
色無我，知無常、變異、離、欲滅，如實觀過去色如此色無常苦變異，如實觀已生捨。 |
Form has no self. Know that it is impermanent, variable, separated, and desirous of cessation. See the past form as it really is. Such form is impermanent, suffering, and changing. See the birth and renunciation of it as it really is. |
如是知得捨，於色有方便，是名依出捨。 |
Knowing how to achieve equanimity, there is convenience in form, which is called equanimity. |
聲香味觸法無我，知無常、變異、離、欲滅，如實觀過去如此法無常苦變異，如實觀已生捨。 |
Sound, fragrance, touch, and dharmas have no self. Know the impermanence, variation, separation, and cessation of desires. See the impermanence, suffering, and variation of such dharmas in the past as they really are. See as they really have given birth. |
如是知得捨，於法有方便，是名依六出捨。 |
Knowing how to achieve equanimity in this way is convenient for the Dharma. This is called equanimity according to the six principles. |
如是依六貪生喜、依六出生喜，如是依六貪憂、依六出憂，[8]如是依六貪捨、依六出捨，如是和合，是名[9]三十六尊句。 |
In this way, happiness is born based on the six greeds, joy is born in the six greeds, sorrow is born in the six greeds, and sorrow is born in the six greeds, [8] in this way, equanimity is based on the six greeds, and equanimity is born in the six equanimities. Such a combination is called [9] Thirty-six Venerable Sentences. |
云何除三十六尊句餘意受？ |
How can I get rid of the thirty-six sentences? |
除三十六尊句，餘[10]意受，是名除三十六尊句餘意受。 |
Except for the thirty-six sentences of respect, the remaining [10] thoughts are felt. This is called the feeling of the mind after the removal of the thirty-six sentences of respect. |
云何百八受？ |
Why is it a hundred and eighty-year-old? |
過去三十六尊句、未來三十六尊句、現在三十六尊句，如是和合，是名百八受。 |
The thirty-six sentences of the past, the thirty-six sentences of the future, and the thirty-six sentences of the present are combined in this way, which is called one hundred and eight feelings. |
云何除百八受餘意受？ |
How can there be more than one hundred and eight feelings? |
除百八受，餘[11]意受，是名除百八[12]受餘意受。 |
In addition to the one hundred and eight feelings, the remaining [11] feelings are the feelings of the mind. This is called the feeling of the mind after the removal of the one hundred and eight [12] feelings. |
云何過去受？ |
Why should I suffer in the past? |
若受生已滅，是名過去受。 |
If the arising of feeling has ceased, it is called past feeling. |
云何未來受？ |
Why should I suffer in the future? |
若受未生未出，是名未來受。 |
If a feeling has not yet arisen or emerged, it is called future feeling. |
云何現在受？ |
Why should I suffer now? |
[13]若受生未滅，是名現在受。 |
[13] If feeling arises but has not ceased, it is called present feeling. |
云何內受？ |
How can I feel it internally? |
若受受，是名內受。 |
If you feel it, it is called inner feeling. |
云何外受？ |
How can I be affected by it? |
若受非受，是名外受。 |
If the feeling is not feeling, it is called external feeling. |
云何麁受？ |
Yunhe Yushou? |
若受欲界繫，是名麁受。 |
If feeling is connected to the desire realm, it is called feeling. |
云何細受？ |
How can I feel it? |
[14]若受色界繫、無色界繫、不繫，是名細受。 |
[14] If the feeling is related to the form realm, formless realm, or not, it is called subtle feeling. |
云何卑受？ |
Why should I suffer? |
若受不善、若受不善法報、若受非報非報法不適意，是名卑受。 |
If you receive unwholesome consequences, if you receive unwholesome dharma retributions, if you receive non-retribution and non-retribution dharma that is unpleasant, it is called abject feeling. |
云何勝受？ |
How can it be better? |
若受善法報、若受非報非報法適意，是名勝受。 |
If you receive the rewards of good dharma, or if you receive the rewards of non-retributions and unsatisfactory dharma, this is called experiencing. |
云何遠受？ |
Yun He Yuan Shou? |
若受諸受相遠、極相遠、不近、不近邊，是名遠受。 |
If the feelings are far away, very far away, not near, not close to the edge, this is called distant feeling. |
云何近受？ |
How close is it to receiving it? |
若受相近、極相近、近邊，是名近受。 |
If the feeling is close, very close, or near, it is called near feeling. |
云何想陰？ |
Why do you want to be yin? |
一想想陰，若想、識想、究竟識想，是名想陰。 |
When you think about Yin, if you think about it, when you think about it, when you think about it, when you think about it, it is called thinking about Yin. |
云何想陰？ |
Why do you want to be yin? |
二想想陰，身受相應想、心受相應想，是名想陰。 |
Second, think about yin. Think about the corresponding feelings in the body and the corresponding thoughts in the mind. This is called thinking about yin. |
云何想陰？ |
Why do you want to be yin? |
三想想陰，樂受相應想，苦受、非苦非樂受相應想，是名想陰。 |
Think about Yin three times. Think about pleasant feelings, and think about painful and non-painful and non-pleasant feelings. This is called thinking about Yin. |
云何想陰？ |
Why do you want to be yin? |
四想想陰，欲界繫想、色界繫想、無色界繫想、不繫想，是名想陰。 |
The four thoughts of Yin are the desire realm, the color realm, the colorless realm, and the non-perception. These are called Yin thoughts. |
云何想陰？ |
Why do you want to be yin? |
五想想陰，樂根相應[15]想，苦根、喜根、憂根、捨根相應想，是名想陰。 |
The five thoughts of Yin are corresponding to the root of happiness [15]. The roots of bitterness, happiness, worry and equanimity are corresponding to each other. This is called thinking of Yin. |
云何想陰？ |
Why do you want to be yin? |
六想想陰，色想，聲、[16]香、味、觸、法想，是名想陰。 |
The six thoughts are Yin, color, sound, [16] smell, taste, touch, and Dharma. This is called Yin thought. |
云何想陰？ |
Why do you want to be yin? |
七想[17]想陰，眼識界相應想，耳、鼻、舌、身、意界意識界相應想，是名想陰。 |
Seven Thoughts [17] Thinking of Yin, corresponding thoughts in the eye-consciousness realm, ears, nose, tongue, body, and mind realm, which are called Yin thoughts. |
云何想陰？ |
Why do you want to be yin? |
十八意行相應想，及餘想、識想、究竟識想，是名想陰。 |
The eighteen thoughts and actions corresponding to each other, as well as the remaining thoughts, consciousness thoughts, and ultimate consciousness thoughts are called the Yin of thoughts. |
云何想陰？ |
Why do you want to be yin? |
三十六尊句相應想，及餘想、識想、究竟識想，是名想陰。 |
The thirty-six sentences correspond to the thoughts, as well as the remaining thoughts, consciousness thoughts, and ultimate consciousness thoughts, which are called the Yin thoughts. |
云何想陰？ |
Why do you want to be yin? |
百八受相應想，及餘想、識想、究竟識想，是名想陰。 |
One hundred and eight thoughts corresponding to feelings, as well as residual thoughts, consciousness thoughts, and ultimate consciousness thoughts are called the Yin of thoughts. |
云何想陰？ |
Why do you want to be yin? |
若想過去未來現在、內外麁細卑勝遠近，是名想陰。 |
If you think about the past, future, present, internal and external despicableness, far and near, this is called thinking about Yin. |
云何身受相應想？ |
Why do you experience corresponding thoughts? |
若想身受共生共住共滅，是名身受相應想。 |
If you want to think that body feelings co-exist, live and die together, this is called the thought of body feelings corresponding to each other. |
云何心受相應想？ |
Why do you think so? |
若想心受共生共住共滅，是名心受相應想。 |
If you think about the coexistence and coexistence of mental feelings and feelings, it is called the thought of mental feelings corresponding to each other. |
云何樂受相應想？ |
How can I be happy to receive corresponding thoughts? |
若想樂受[18]共生共住共滅，是名樂受相應想。 |
If you think that pleasant feelings [18] co-exist, coexist and disappear together, this is called the corresponding thought of pleasant feelings. |
云何苦受、非樂非苦受相應想？ |
Why should we associate painful feelings with non-pleasurable and non-painful feelings? |
若[19]想苦受、非樂非苦受共生共住共滅，是[20]名非樂非苦受相應想。 |
If [19] you think that painful feelings and non-pleasant and non-painful feelings co-exist and coexist, this is called [20] the corresponding thought of non-pleasant and non-painful feelings. |
云何欲界繫想？ |
Why do you think about the world of desire? |
若想欲漏有漏，是名欲界繫想。 |
If there is any leakage in thinking, it is called thinking about the desire realm. |
云何色界繫想？ |
What do you think about the color world? |
若想色漏有漏，是名色界繫想。 |
If you think about the leakage of form and leakage, you are thinking about the name and form realm. |
云何無色界繫想？ |
Why do you think about the colorless realm? |
若想無色漏有漏，是名無色界繫想。 |
If you think that there are leaks in the colorless world, it is called the thought of the colorless realm. |
云何不繫想？ |
Why don't you think about it? |
若想聖無漏，是名不繫想。 |
If you want to be holy and have no leaks, this is called not thinking. |
云何樂根相應想？ |
Yunhe Legenxiang thought? |
若想樂根共生共住共滅，是名樂根相應想。 |
If you think that the roots of happiness coexist, live and die together, this is called the thought of the roots of happiness corresponding to each other. |
云何苦根、喜根、憂根、捨根相應想？ |
Why should the root of suffering, the root of joy, the root of worry, and the root of equanimity correspond to each other? |
若想捨根共生共住共滅，是名非苦非樂根相應想。 |
If you want to give up your roots to coexist, live and perish together, this is called the thought of the roots of neither suffering nor happiness. |
云何色想？ |
What are you thinking about? |
若想眼識相應[21]想，是名色想。 |
If you think about the correspondence between eyes and consciousness [21], it is the thought of name and form. |
云何聲、香、味、觸、法想？ |
What are the sounds, smells, tastes, touches and thoughts? |
若想意識相應想，是名法想。 |
If you want to think of the corresponding consciousness, it is called thinking of Dharma. |
云何色想？ |
What are you thinking about? |
色境界思惟色，若想、識想、究竟識想，是名色想。 |
Thinking about form in the realm of form, if you think about it, think about it, think about it, think about it, think about it, and think about it, it is name and form. |
云何聲、香、味、觸、法想？ |
What are the sounds, smells, tastes, touches and thoughts? |
法境界思惟法，若想、識想、究竟識想，是名法想。 |
Thinking about the Dharma in the realm of Dharma, if you think about it, think about it, or think about it, it is called Dharma thinking. |
云何眼識界相應想？ |
How can the vision and consciousness correspond to each other? |
若想眼識界共生共住共滅，是名眼識界相應想。 |
If you think about the coexistence and coexistence of the world of vision and consciousness, this is called the thought of the correspondence between the world of vision and consciousness. |
云何耳、鼻、舌、身、[1]意界意識界相應想？ |
How can the ears, nose, tongue, body, [1] mind realm and consciousness realm correspond to each other? |
若想意識界共生共住共滅，是名意識界相應想。 |
If you think that the world of consciousness co-exists, lives and dies together, this is called the idea of correspondence between the worlds of consciousness. |
云何十八意行相應想？ |
Why do the eighteen thoughts and actions correspond to each other? |
若想十八意行共生共住共滅，是名十八意行相應想。 |
If you think that the eighteen thoughts and actions co-exist, live and perish together, this is called the thought of the correspondence of the eighteen thoughts and actions. |
云何除十八意行相應想，餘想、[2]識想、究竟識想？ |
How can there be other thoughts, [2] consciousness thoughts, and ultimate consciousness thoughts, in addition to the eighteen thoughts and actions corresponding to each other? |
除十八意行相應想，餘想，是名除十八意行相應想，餘想、識想、究竟識想。 |
In addition to the corresponding thoughts of the eighteen thoughts and actions, the remaining thoughts are called the thoughts of the corresponding thoughts, except the corresponding thoughts of the eighteen thoughts and actions, the thoughts of consciousness, and the thoughts of ultimate consciousness. |
云何三十六尊句相應想？ |
Why do the thirty-six sentences correspond to each other? |
若想三十六尊句共生共住共滅，是名三十六尊句相應想。 |
If you think that the thirty-six statues of Buddhas and Buddhas co-exist, live and perish together, this is called the thought of the correspondence of the thirty-six statues of Buddhas and Buddhas. |
云何除三十六尊句相應想，餘想、識想、究竟識想？ |
Why, apart from the thoughts corresponding to the thirty-six sentences, are there other thoughts, thoughts, and ultimate thoughts? |
除三十六尊句相應想，餘想，是名除三十六尊句相應想，餘想、識想、究竟識想。 |
In addition to the thoughts corresponding to the thirty-six sentences of the Buddha, Yu Xiang, this is called the thought of the corresponding thoughts in addition to the thirty-six sentences of the Buddha, Yu Xiang, consciousness thought, and ultimate consciousness thought. |
云何百八受相應想？ |
How come there are so many corresponding thoughts? |
若想百八受共生共住共滅，是名百八受相應想。 |
If you think that one hundred and eight feelings co-exist, live and die together, this is called the thought of one hundred and eight feelings corresponding to one another. |
云何除百八受相應想，餘想、識想、究竟識想？ |
Why, in addition to the hundred and eight corresponding perceptions of feelings, are there remaining perceptions, consciousness perceptions, and ultimate consciousness perceptions? |
除百八受相應想，餘想，是名除百八受相應想，餘想、識想、究竟識想。 |
Except for the corresponding thoughts of one hundred and eight feelings, I think, this is called the thought of eliminating the corresponding thoughts of one hundred and eight feelings, the thoughts of remaining consciousness, the thought of consciousness, and the thought of ultimate consciousness. |
云何過去想？ |
Why did you think about it? |
若想生已滅，是名過去想。 |
If you think that birth has ceased, this is called thinking of the past. |
云何未來想？ |
What do you think about the future? |
若想未生未出，是名未來想。 |
If you think about something that has not yet been born, it is called thinking about the future. |
云何現在想？ |
What are you thinking about now? |
若想生未滅，是名現在想。 |
If you want to think about birth and death, it is called thinking now. |
云何內想？ |
Why are you thinking? |
若想受，是名內想。 |
If you want to feel something, it is called internal thought. |
云何外想？ |
Why do you think so? |
若想非受，是名外想。 |
If the thought is not a feeling, it is called external thought. |
云何麁想？ |
What do you think? |
若想欲界繫，是名麁想。 |
If you think about the realm of desire, it is called thinking. |
云何細想？ |
Why think about it? |
若想色界繫、若無色界繫、若不繫，是名細想。 |
If you think about the system of form, if there is no system of form, and if you don't think about it, this is called careful consideration. |
云何卑想？ |
Why do you think so? |
若想不善、若想不善法報、若想非報非報法不適意，是名卑想。 |
If you think about bad deeds, if you think about the retribution of unwholesome dharma, if you think about the undesirable dharma that is neither retribution nor retribution, this is called low thinking. |
云何勝想？ |
Yun He Sheng Xiang? |
若想善？ |
If you want to be good? |
若想善法報、若想非[3]報非報法適意，是名勝想。 |
If you think of good retribution, if you think of bad [3] retribution and unfavorable retribution, this is the thought of famous places. |
云何遠想？ |
Why do you think so far? |
若想諸想相遠、極相遠、不近、不近邊，是名遠想。 |
If you think of things that are far away, very far from each other, not close, or not close to the edge, this is called distant thinking. |
云何近想？ |
How can I think about it? |
若想相近、極相近、近邊，是名近想。 |
If you think of things that are close, extremely close, or near, this is called near thinking. |
云何行陰？ |
Where can the cloud go to be yin? |
除受陰、想陰、識陰，餘法非色有為，是名行陰。 |
Except for receiving yin, thinking about yin, and recognizing yin, the remaining dharma is non-material and conditioned, which is called moving yin. |
云何行陰？ |
Where can the cloud go to be yin? |
思、觸、思惟、覺觀、見、慧、解脫、無貪無恚無癡、順信、悔、不悔、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、怖、煩惱、使、生老死、命、結、無想定、得果、滅盡定，是名行陰。 |
Thought, contact, contemplation, awareness, view, wisdom, liberation, no greed, no hatred, no delusion, obedience, regret, no regrets, joy, joy, advancement of mind, elimination of mind, faith, desire, non-relaxation, mindfulness, Concentration, mental equanimity, doubt, fear, worries, causes, birth, old age, death, fate, knots, non-contemplation concentration, fruition, and cessation concentration are called the Yin of Actions. |
云何識陰？ |
How can Yun know Yin? |
意入是名識陰。 |
Intention is called consciousness yin. |
云何識陰？ |
How can Yun know Yin? |
意根是名識陰。 |
The root of the mind is the yin of consciousness. |
云何識陰？ |
How can Yun know Yin? |
若心意識六識身、七識界，是名識陰。 |
If the mind is aware of the body of six consciousnesses and the realm of seven consciousnesses, this is called consciousness yin. |
云何識陰？ |
How can Yun know Yin? |
若識過去未來現在、內外麁細卑勝遠近，是名識陰。 |
If you know the past, future, and present, whether you are inside or outside, how far or near you are, this is called knowing Yin. |
云何六識身？ |
Why is the body of six consciousnesses? |
眼識，身、耳、鼻、舌身、意識身。 |
Eye consciousness, body, ears, nose, tongue body, consciousness body. |
云何眼識身？ |
How can the eyes recognize the body? |
緣眼、緣色、緣明、緣思惟，以此四緣識已生今生當生不定，是名眼識身。 |
The four conditioned consciousnesses of eye, color, brightness, and thought have been born in this life and will not be born indefinitely. This is called eye consciousness and body. |
云何耳、鼻、舌、身、意識身？ |
Where are the ears, nose, tongue, body, and consciousness body? |
緣意、緣法、緣思惟，以此三緣識已生今生當生不定，是名意識身。 |
Conditioned consciousness, conditional dharma, and conditional thought, these three conditions of consciousness have been born in this life and will not be born indefinitely. This is called the consciousness body. |
是名六識身。 |
This is called the Six Consciousness Body. |
[4]云何七識界？ |
[4] What is the Seven Realms of Consciousness? |
眼識界，耳、鼻、舌、身識界、意界意識界。 |
The realm of eye consciousness, the realm of ears, nose, tongue, body consciousness, and the realm of mind consciousness. |
云何眼識[5]界？ |
What is the realm of vision [5]? |
若識眼根[6]生、色境界，已生今生當生不定，是名眼識界。 |
If the awareness eye [6] arises in the realm of form and appearance, it is uncertain whether it will be reborn in this life or not. This is called the realm of eye consciousness. |
云何耳、鼻、舌、身識界？ |
Where are the ears, nose, tongue, body and consciousness realm? |
若識身根[＊]生、觸境界，已生今生當生不定，是名身識界。 |
If the consciousness body root [*] arises and touches the state, it has been born in this life and will be reborn indefinitely, this is called the body consciousness state. |
云何意界？ |
What is the meaning of Yun? |
意知法、思惟法，若初心已生今生[7]當生不定，是名意界。 |
Knowing the Dharma and thinking about the Dharma, if the original intention has been born in this life [7], it will be uncertain, this is called the realm of mind. |
云何意識界？ |
Where is the realm of consciousness? |
若識相似不離彼境界，及餘相似心已生今生當生不定，是名意識界。 |
If the awareness of similarity is not separated from that state, and the mind of remaining similarities has been born in this life and is uncertain, this is called the realm of consciousness. |
是名七識界。 |
This is called the Seven Consciousness Realm. |
云何過去識？ |
Why did I know you in the past? |
若識生已滅，是名過去識。 |
If the consciousness has ceased, it is called past consciousness. |
云何未來識？ |
How can Yun know it in the future? |
若識未生未出，是名未來識。 |
If the consciousness has not yet arisen or emerged, it is called future consciousness. |
云何現在識？ |
Why do you know me now? |
若識生未滅，是名現在識。 |
If consciousness arises but is not destroyed, it is called present consciousness. |
云何內識？ |
Where is the knowledge? |
若識受，是名內識。 |
If there is feeling, it is called knowledge. |
云何外識？ |
How can I know outsiders? |
若識非受，是名外識。 |
If consciousness is not feeling, it is called external consciousness. |
云何麁識？ |
Where can I find knowledge? |
若識欲界繫，是名麁識。 |
If the realm of consciousness is connected with desire, it is called consciousness. |
云何細識？ |
How can I know it carefully? |
若識色界繫、無色界繫、若不繫，是名細識。 |
If one recognizes the system of the form realm and the system of the formless realm, if not, this is called subtle awareness. |
云何[8]卑識？ |
Why [8] is it inferior knowledge? |
若識不[9]善、若識不善法報、若識非報非報法不適意，是名卑識。 |
If the consciousness is not [9] good, if the dharma retribution is not virtuous, if the dharma retribution is not retributive, if the dharma retribution is not suitable for the mind, this is called inferior consciousness. |
云何勝識？ |
Why is it better than knowledge? |
若識善、若識善法報、若識非報非報法適意，是名勝識。 |
If one recognizes good deeds, if one recognizes the retributions of good deeds, if one recognizes the retributions of good deeds, and if one recognizes the non-retribution and non-retribution deeds of good will, this is the famous consciousness. |
云何遠識？ |
How far-sighted is the cloud? |
若識諸識相遠、極相遠、不近、不近邊，是名遠識。 |
If we recognize that all consciousnesses are distant, extremely far away, not close, and not close to each other, this is called distant consciousness. |
云何近識？ |
How close are you to the cloud? |
若識相近、極相近、近邊，是名近識。 |
If the consciousness is close, very close, or close, it is called near consciousness. |
五陰，幾色、幾非色？ |
Five yin, how many colors and how many non-colors? |
一色，四非色。 |
One color, four non-colors. |
云何一色？ |
What is the color of the cloud? |
色陰，是名一色。 |
Color Yin is the name of one color. |
云何四非色？ |
What are the four non-colors? |
受陰、想陰、行陰、識陰，是名四非色。 |
Receiving yin, thinking about yin, moving yin, and recognizing yin are called the four non-forms. |
五陰，幾可見、幾不可見？ |
How much of the five Yins are visible and how much are they invisible? |
四不可見，一二分或可見或不可見。 |
Four is invisible, one and two are either visible or invisible. |
云何四不可見？ |
Yunhe Si can't be seen? |
受陰、想陰、行陰、識陰，是名四不可見。 |
Receiving yin, thinking about yin, moving yin, and recognizing yin are called the four invisible things. |
云何一二分或可見或不可見？ |
Is the cloud divided into two parts, visible or invisible? |
色陰，是名一二分或可見或不可見。 |
Color Yin means one or two points, either visible or invisible. |
云何色陰可見？ |
Why is the color of the cloud visible? |
色入，是名色陰可見。 |
When color enters, the name and color can be seen through the yin. |
云何色陰不可見？ |
Why is the cloud so dark and invisible? |
[10]除色入，餘色陰不可見，是名色陰不可見。 |
[10] Except for the entry of color, the remaining color is not visible. This is the name and color that is not visible. |
五陰，幾有對、幾無對？ |
How many of the five Yins are correct and how often are they not correct? |
四無對，一二分或有對或無對。 |
Four has no right, one and two are either right or unright. |
云何四無對？ |
Why are there so many wrong things? |
受陰、想陰、行陰、識陰，是名四無對。 |
Receiving yin, thinking about yin, moving yin, and recognizing yin are called the four wrongs. |
云何一二分或有對或無對？ |
How can one or two points be correct or not? |
色陰，是名一二分或有對或無對。 |
Color Yin is called one or two points, either right or not. |
云何色陰有對？ |
Why is the color Yin right? |
十色入，是名色陰有對。 |
When the ten colors enter, there is a pair of name, color and yin. |
云何色陰無對？ |
Why is the color Yin wrong? |
法入色，是名色陰無對。 |
When the Dharma enters the form, it means that the name and form are yin and uncorrected. |
五陰，幾聖、幾非聖？ |
How many of the five yins are holy and how many are not holy? |
一切二分或聖或非聖。 |
All dichotomies are either holy or not. |
云何色陰非聖？ |
Why is it that Yin is not holy? |
若色陰有漏，[11]是名色陰非聖。 |
If there is leakage in the yin of color, [11] it means that the yin of name and color is not holy. |
云何色陰非聖？ |
Why is it that Yin is not holy? |
色受陰，是名色陰非聖。 |
Form is subject to yin, which means that name and form are yin and not holy. |
云何色陰非聖？ |
Why is it that Yin is not holy? |
若色陰非學非無學，十色入初四色，是名色陰非聖。 |
If the color-yin is neither learned nor unlearned, and the ten colors enter the first four colors, then the name-se-yin is not holy. |
云何色陰聖？ |
What is the color of Yin Sheng? |
若色陰無漏，是名色陰聖。 |
If the color-yin has no leakage, it is called the color-yin sage. |
云何色陰聖？ |
What is the color of Yin Sheng? |
若色陰學若無學。 |
If color is yin, if there is no learning, then there is no learning. |
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，離煩惱修道。 |
When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, he sees the faults of his actions, observes the cessation of nirvana, and observes the path of suffering as it really is. If you want to be enlightened, you must leave your troubles and cultivate the Tao. |
見學人若須陀洹，斯陀含，阿那含，觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹果、斯陀含果、阿那含果。 |
I see students who are Sotapanna, Stakagami, and Anagami, and have sufficient insight knowledge. If they are wise and contemplate the liberated mind, they will realize the fruit of Samana, if they are Sotapanna, Stragama, and Anagami. |
無學人欲得阿羅漢果，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
Unlearned people want to achieve the fruit of Arahantship, and those who have not yet obtained the holy Dharma want to achieve it. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they can achieve the fruit of Arahantship. |
若實人[1]若趣，正語正業正命、正身進正身除，是名色陰聖。 |
If you are a real person [1] If you are interested, if you have right speech, right deeds, right livelihood, and right body, you will enter the right body and get rid of it, this is the name, form, and sage. |
云何受陰非聖？ |
Why do you think you are not a saint? |
若受陰有漏，是名受陰非聖。 |
If there is leakage in the vaginal discharge, it is said that the vaginal discharge is not holy. |
云何受陰非聖？ |
Why do you think you are not a saint? |
若[2]受受陰，是名受陰非聖。 |
If [2] is suffering from the Yin, it is called suffering from the Yin and is not holy. |
云何受陰非聖？ |
Why do you think you are not a saint? |
若受陰非學非無學，眼觸受耳[3]鼻舌身意觸受，是名受陰非聖。 |
If the receiving yin is not learned, it is not uneducated, and the eyes, ears, nose, tongue, body and mind are touched, this is called receiving yin and it is not holy. |
云何受陰聖？ |
Why is Yun suffering from Yinsheng? |
若受陰無漏，是名受陰聖。 |
If there is no leakage when receiving Yin, it is called a Holy Yin-receiving. |
云何受陰聖？ |
Why is Yun suffering from Yinsheng? |
信根相應意觸受，是名受陰聖。 |
The root of faith corresponds to the feeling of touch, which is called the Yin Sage. |
云何受陰聖？ |
Why is Yun suffering from Yinsheng? |
若受陰學若無學。 |
If you receive Yin, you will learn if you don’t learn. |
學人離結使，乃至欲得證阿羅漢果。 |
Scholars leave the group and even want to achieve the fruit of Arahantship. |
若實人若趣若意觸，是名受陰聖。 |
If the real person, if interested, if the mind touches, this is called the Yin Sage. |
云何想陰非聖？ |
Why do you think Yin is not a saint? |
若想陰有漏，是名想陰非聖。 |
If you think that there is leakage in the yin, it is called thinking about the yin and it is not holy. |
云何想陰非聖？ |
Why do you think Yin is not a saint? |
想受陰，是名想陰非聖。 |
Wanting to receive the Yin is called thinking about the Yin and is not a saint. |
云何想陰非聖？ |
Why do you think Yin is not a saint? |
若想陰非學非無學，色想聲香味觸法想，是名想陰非聖。 |
If you think about Yin, you are not learning, you are not learning, and if you think about color, sound, smell, fragrance, touch, and Dharma, it is called thinking about Yin and you are not holy. |
云何想陰聖？ |
Why do you think of Yin Sheng? |
若想陰聖無漏，是名想陰聖。 |
If you think about the Yin Sage without any leakage, this is called thinking about the Yin Sage. |
云何想陰聖？ |
Why do you think of Yin Sheng? |
若想陰信根相應法想，是名想陰聖。 |
If the belief in Yin corresponds to Dharma, it is called Yin Sheng. |
云何想陰聖？ |
Why do you think of Yin Sheng? |
若想陰學若無學。 |
If you want to learn Yin, you will not learn. |
[4]學人離結使，乃至即證阿羅漢果。 |
[4] When a student leaves the sect, he or she will achieve the fruit of Arahantship. |
若實人若趣若法想，是名想陰聖。 |
If you are a real person, if you are interested, if you are thinking about Dharma, this is called thinking about Yin Sheng. |
云何行陰非聖？ |
Why is it that Yin is not a saint? |
若行陰有漏，是名行陰非聖。 |
If there is leakage in the flowing Yin, it is said that the flowing Yin is not holy. |
云何行陰非聖？ |
Why is it that Yin is not a saint? |
若行受陰，是名行陰非聖。 |
If you suffer from Yin, it is called Yin Yin and it is not holy. |
云何行陰非聖？ |
Why is it that Yin is not a saint? |
若行陰非學非無學，思乃至無想定，是名行陰非聖。 |
If walking in Yin is neither learning nor learning, and thinking leads to concentration without thoughts, this is called walking in Yin and is not holy. |
云何行陰聖？ |
How can I be a Yin Saint? |
若行陰無漏，是名行陰聖。 |
If there is no leakage in the Yin movement, it is called the Yin movement in a holy way. |
云何行陰聖？ |
How can I be a Yin Saint? |
若[5]信根信根相應心數法，若緣無漏行陰所攝，是名行陰聖。 |
If [5] the root of faith corresponds to the numbering method of the mind, and if there is no leakage of the Yin, it is called the Saint of Yin. |
云何行陰聖？ |
How can I be a Yin Saint? |
若行陰學若無學。 |
If you practice yin learning, you will have no learning. |
學人離結使，乃至即得阿羅漢果。 |
When a scholar leaves the group, he or she will immediately attain the fruit of Arahantship. |
若實人若趣，若思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定，是名行陰聖。 |
If a real person is interested, if he thinks, touches, contemplates, sees, sees, wisdom, liberates, is free from delusion, trusts, is happy, rejoices, enters the mind, eliminates the mind, has faith, desires, does not let go, is mindful, and is concentrated, The mind is equanimous, the fruit is obtained, and the cessation of cessation is called the sage of Yin. |
云何識陰非聖？ |
How do you know that Yin is not a saint? |
若識陰有漏，是名識陰非聖。 |
If there is leakage in the consciousness yin, it is said that the consciousness yin is not holy. |
云何識陰非聖？ |
How do you know that Yin is not a saint? |
識受陰，是名識陰非聖。 |
Consciousness is subject to Yin, which is called Yin of consciousness and is not holy. |
云何識陰非聖？ |
Why do you know that Yin is not a saint? |
若識陰非學非無學，眼識乃至意識，是名識陰非聖。 |
If the consciousness is not learned, it is not unlearned, and the eye consciousness and even the consciousness are called the consciousness, which is not holy. |
云何識陰聖？ |
How can I know Yin Sheng? |
若識陰無漏，是名識陰聖。 |
If there is no leakage in the Yin of consciousness, it is called the Holy Yin of consciousness. |
云何識陰聖？ |
How can I know Yin Sheng? |
若識陰信根相應意識界，是名識陰聖。 |
If the root of knowledge Yinxin corresponds to the realm of consciousness, it is called the Holy Knowledge Yin. |
云何識陰聖？ |
How can I know Yin Sheng? |
若識陰學若無學。 |
If you know Yin learning, you will have no learning. |
[6]學人離結使，乃至即得阿羅漢果。 |
[6] When a scholar leaves the alliance, he or she will immediately attain the fruit of Arahantship. |
若實人若趣若意界意識界，是名識陰聖。 |
If a person is real, if he is interested, if he is a realm of consciousness, it is called the Yin Sage of Consciousness. |
有漏無漏、有愛無愛、有求無求、當取非當取、有取無取、有勝無勝，亦如是。 |
There are leaks but not leaks, there is love but not love, there is seeking but not seeking, there is what should be taken but not what should be taken, there is taking but no taking, there is victory but no victory, it is the same. |
五陰，幾受、幾非受？ |
The five yins, how many feelings and how many non-feelings? |
一切二分或受或非受。 |
All dichotomies are either received or not. |
云何色陰受？ |
What is the color of Yin Shou? |
若色陰內，是名色陰受。 |
If the form is inside the yin, it is called the form yin feeling. |
云何色陰受？ |
What is the color of Yin Shou? |
若色陰業法煩惱所生報我分攝眼入耳鼻舌身入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，身好香非好香、軟香非軟香、適意香非適意香，身甜[7]酢苦辛醎淡[8]涎癊，身冷熱輕重麁細[9]澁滑堅軟，受心所起去來屈申迴轉身教，集聲音句言語口教有漏身進，是名色陰受。 |
If the retribution caused by the defilements of the negative karma of color enters the eyes, ears, nose, tongue, and body, a good-looking body is not a good-looking body, a beautiful body is not a beautiful body, a fair skin is not a fair skin, a pure and clean body is not a clean and pure body, a good voice is not a good voice, and there are many wonderful voices. It is not a wonderful sound, a soft sound is not a soft sound, a good fragrance is not a good fragrance, a soft fragrance is not a soft fragrance, a pleasant fragrance is not a pleasant fragrance, the body is sweet [7] bitter, pungent and light [8] saliva, and the body is cold or hot. Qixi [9] is slippery and soft, and when the mind arises, it bends and turns around to teach, and when it gathers sounds, sentences, words, and oral teachings, it leaks into the body, which is the name, form, and yin feeling. |
云何色陰非受？ |
Why is it that color and yin are not feelings? |
若[10]色陰外，是名色陰非受。 |
If [10] form is outside the yin, then the name, form, yin is not a feeling. |
云何色陰非受？ |
Why is it that color and yin are not feelings? |
若色陰善若不善若無記非我分攝，若善心若不善心若非報非報法心所起去來屈申迴轉身教，集聲音句言語口教，若外色眼識所知，若聲香味觸若外觸身識所知、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰非受。 |
If the color is good, if it is bad, if there is no memory, it is not part of the self, if the mind is good, if it is not good, if it is not a retribution, it is not a retribution. If the mind arises, it will turn around and teach, gather the sounds, words, words and oral teachings, if the external form is known by the eye consciousness, If sound, fragrance, touch, or external contact are known to the body and mind, if the body and speech are not precepted and taught, if there is leakage in the body and speech, there is no discipline, if there is leakage in the body, there will be elimination in the body, right speech, right action, right livelihood, right body, right entrance, and right body are eliminated, this is the name and form. Yin is not received. |
云何受陰受？ |
Why do you suffer from Yin Shou? |
若受陰內，是名受陰受。 |
If the yin is in the yin, it is called yin yin. |
云何受陰受？ |
Why do you suffer from Yin Shou? |
若受陰業法煩惱所生報我分攝眼觸受耳鼻舌身意觸受，是名受陰受。 |
If the retribution caused by the troubles of Yin karma is caused by the eyes, ears, nose, tongue, body and mind, this is called Yin feeling. |
云何受陰非受？ |
Why is it that suffering from Yin is not suffering? |
受陰若外，是名受陰非受。 |
Receiving Yin as if it were external is called receiving Yin but not receiving. |
云何受陰非受？ |
Why is it that suffering from Yin is not suffering? |
受陰若善若不善若無記非我分攝眼觸受耳鼻舌身意觸受，是名受陰非受。 |
If the feeling is good, if it is not good, if it is not remembered, it is not a self, the eyes, the ears, the nose, the tongue, the body and the mind are touched, this is called the feeling of the feeling, which is not a feeling. |
云何想陰受？ |
Why do you want to suffer in pain? |
若想陰內，是名想陰受。 |
If you think about the Yin, it is called thinking about the Yin. |
云何想陰受？ |
Why do you want to suffer in pain? |
若想陰業法煩惱所生報我分攝色想聲香味觸法想，是名想陰受。 |
If you think about the retribution caused by the troubles of yin karma, such as color, sound, smell, touch, and thoughts, this is called thinking about yin feeling. |
云何想陰非受？ |
Why do you think that Yin is not suffering? |
若想陰外，是名想陰非受。 |
If you think about the outside of the vagina, it is called thinking about the vagina but not feeling. |
云何想陰非受？ |
Why do you think that Yin is not suffering? |
若想陰善若不善若無記非我分攝色想聲香味觸法想，是名想陰非受。 |
If you think about Yin, it is good, if it is not good, or if you don’t remember that it is not a self, you think about color, sound, smell, smell, touch, and Dharma, this is called thinking about Yin, which is not a feeling. |
云何行陰受？ |
How can I suffer from Yin? |
若行陰內，是名行陰受。 |
If it occurs in the yin, it is called yin feeling. |
云何行陰受？ |
How can I suffer from Yin? |
若行陰[11]業法煩惱所生報我分攝思、觸、思[12]惟、覺觀、見、慧、[13]解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生、命，是名行陰受。 |
If you perform Yin[11] The retributive self caused by the defilements of karma is taken into consideration, contact, thought [12] Wei, awareness, insight, wisdom, [13] Liberation, regret, no regrets, joy, joy, mental progress, faith , desire, thought, fear, life, life, this is called Yin feeling. |
云[14]何陰非受？ |
Yun [14] Why is Yin not suffering? |
若行陰外，是名行陰非受。 |
If it moves outside the Yin, it is called Yin moving but not receiving. |
云何行陰非受？ |
Why do you do Yin without feeling? |
若行陰善若不善若無記非我分攝，除命，餘行陰非受，是名行陰非受。 |
If the Yin is performed well, if it is not good, and if there is no memory of the non-self, then the destiny is eliminated, and the rest of the Yin is non-receptive. This is called Yin-conducting non-feeling. |
云何識陰受？ |
How do you know Yin Shou? |
若識陰內，是名識陰受。 |
If the consciousness is within the Yin, it is called the feeling of the Yin of consciousness. |
云何識陰受？ |
How do you know Yin Shou? |
若識陰業法煩惱所生報我分攝眼識乃至意識，是名識陰受。 |
If the retributive self caused by the troubles of the Yin karma is divided into the eye consciousness and even the consciousness, it is called the Yin feeling of consciousness. |
云何識陰非受？ |
How do you know that Yin is not a feeling? |
若識陰外，是名識陰非受。 |
If the consciousness is outside the Yin, it is called the consciousness of the Yin but not the feeling. |
云何識陰非受？ |
How do you know that Yin is not a feeling? |
若識陰善若不善若無記非我分攝眼識乃至意識，是名識陰非受。 |
If the consciousness of Yin is good, if it is not good, if there is no memory of non-self, it is called eye consciousness or even consciousness, it is called consciousness of Yin non-feeling. |
內外亦如是。 |
The same is true inside and outside. |
五陰，幾有報、幾無報？ |
For the five Yins, how many are rewarded and how often are they not? |
一切二分或有報或無報。 |
All dichotomies are either rewarded or not. |
云何色陰有報？ |
How can there be retribution? |
若色陰報法，是名色陰有報。 |
If the form-yin retribution method is called form-yin retribution. |
云何色陰有報？ |
How can there be retribution? |
除色陰善報，餘色陰善不善，若善心若不善心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰有報。 |
In addition to the good retributions of color and yin, the remaining color yin is good and unwholesome. If the good mind or unwholesome mind arises, it will turn around and teach, gather the sound, words, words and oral teaching, and the body and speech will not be precepted and there will be no teaching. If there is leakage, there will be no precepts and no teaching. When the outflowing body enters, there is the elimination of the outflowing body, right speech, right deeds, right livelihood, and right body enters and the right body is eliminated. This is the reward of name, form, and yin. |
云何色陰無報？ |
Why is it that there is no retribution? |
若色陰非報非報法，眼入耳鼻舌入身入、香入味入觸入，身好色非好色、端嚴非端嚴、妍[1]膚非妍[＊]膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所[2]起去來屈申迴轉身教、集聲音句言語口教，若外色眼識所知、若外聲耳識所知，有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰無報。 |
If the color and yin are not the retribution, the eyes are in the ears, the nose and tongue are in the body, the fragrance is in the touch, the body is lustful but not lustful, the appearance is not strict, the skin is not beautiful [*], the skin is not strict and clean, A good voice from the body is not a good voice, a wonderful voice is not a wonderful voice, a soft voice is not a soft voice, and the voice is not soft. [2] Get up, turn around, turn around and teach, gather the voice, speak, speak orally to teach, if the external color is recognized by the eye, Know, if the external sound and ear consciousness know that there is a leakage in the body, there is no instruction in speech, there is a leakage in the body, there is a discharge in the body, right speech, right conduct, right livelihood, and a right body in the right body are eliminated, this is the name and form of Yin without retribution. |
云何受陰有報？ |
How come there is retribution for being punished? |
若受陰報法，是名受陰有報。 |
If there is a law of retribution for suffering from the underworld, it is called retribution for receiving the underworld. |
云何受陰有報？ |
How come there is retribution for being punished? |
[3]除受陰善報，餘受陰善若不善意觸受，是名受陰有報。 |
[3] In addition to the good retribution of receiving Yin, if the other good effects of receiving Yin are not touched with good intentions, this is called receiving Yin's reward. |
云何受陰無報？ |
Why should I suffer without retribution? |
若受陰報、若受陰非報非報法，眼觸受耳鼻舌身意觸受，是名受陰無報。 |
If you receive negative retribution, if you receive negative retribution, it is neither retributive nor retributive, the eyes, ears, nose, tongue, body and mind are touched, this is called receiving negative retribution without retribution. |
云何想陰有報？ |
Why do you think that there will be retribution? |
想陰若報法，是名想陰有報。 |
Thinking of Yin is like retribution. This is called thinking of Yin and having retribution. |
云何想陰有報？ |
Why do you think that there will be retribution? |
除想[4]陰善報，餘想陰善若不善法想，是名想陰有報。 |
In addition to the thought [4] of Yin's good rewards, the other thought of Yin's good is like the thought of unwholesome Dharma, which is called thinking of Yin's retribution. |
云何想陰無報？ |
Why do you think that there will be no retribution? |
想陰若報、想陰若非報非報法，色想聲香味觸法想，是名想陰無報。 |
Thinking of Yin as retribution, thinking of Yin as non-retribution and non-retribution, thinking of color, sound, fragrance, touch and Dharma, this is called thinking of Yin without retribution. |
云何行陰有報？ |
Why do bad deeds lead to retribution? |
行陰若報法，是名行陰有報。 |
Performing Yin is like repaying Dharma. This is called performing Yin with retribution. |
云何行陰有報？ |
Why do bad deeds lead to retribution? |
除行陰善報，餘行陰善、若不善思乃至煩惱使結、二定，是名行陰有報。 |
In addition to the negative rewards of doing Yin, the rest of Yin is good. If you don't think well, you will end up with troubles and two concentration. This is called Yin retribution. |
云何行陰無報？ |
How can one do evil without retribution? |
行陰若報、行陰若非報非報法，除無貪無恚[5]癡、煩惱使結，餘行陰無報，是名行陰無報。 |
If the Yin is carried out, it is like retribution, and if it is not retribution, it is not retributive. Except for the absence of greed and hatred [5], delusion and worries are the knot, and the remaining Yin is carried out without retribution. This is called carrying out Yin without retribution. |
云何識陰有報？ |
Why do you know that there will be retribution? |
識陰若報法，是名識陰有報。 |
The Yin of consciousness is like the law of retribution, which is called the Yin of consciousness with retribution. |
云何識陰有報？ |
Why do you know that there will be retribution? |
除識陰善報，餘識陰善若不善意界意識界，是名識陰有報。 |
In addition to the good rewards of the Yin of consciousness, if the remaining good of the Yin of consciousness is not good in the realm of consciousness, this is called the reward of the Yin of consciousness. |
云何識陰無報？ |
Why do you know that there is no retribution? |
識陰若報、識陰若非報非報法，眼識乃至意識，是名識陰無報。 |
The Yin of consciousness is like retribution, the Yin of consciousness is not retribution, the law of retribution, eye consciousness and even consciousness are called the Yin of consciousness without retribution. |
五陰，幾心、幾非心？ |
The five yins, how many hearts and how many non-minds? |
一心，四非心。 |
One mind, four non-minds. |
云何一心？ |
Yunhe Yixin? |
識陰是名一心。 |
Knowing Yin is called one mind. |
云何四非心？ |
Why is it so wrong? |
色陰、受陰、想陰、行陰，是名四非心。 |
The yin of form, the yin of receiving, the yin of thinking, and the yin of action are called the four non-minds. |
五陰，幾心相應、幾非心相應？ |
How many of the five yins correspond to the heart and how many of the non-hearts correspond to each other? |
二心相應，一非心相應，一不說心相應非心相應，一二分或心相應或非心相應。 |
There are two heart-corresponding ones, one is non-heart-corresponding, the other is not said to be heart-corresponding and non-heart-corresponding, and the other two are either heart-corresponding or non-heart-corresponding. |
云何二心相應？ |
Why are the two hearts corresponding? |
受陰、想陰，是名二心相應。 |
Receiving Yin and thinking about Yin are called two minds corresponding. |
云何一非心相應？ |
Why is it that the heart is corresponding? |
色陰，是名一[6]非心相應。 |
Color Yin is the name of one [6] non-heart correspondence. |
云何一不說心相應非心相應？ |
Why don't you say that mind correspondence is not heart correspondence? |
識陰，是名一不說心相應非心相應。 |
Consciousness Yin is a name that does not mean that the mind corresponds to the mind, but does not correspond to the heart. |
云何一二分或心相應或非心相應？ |
How can one and two points be divided into two parts, whether the heart corresponds or the non-heart corresponds? |
行陰，是名一二分或心相應或非心相應。 |
Xingyin is called one or two points, either heart-corresponding or non-heart-corresponding. |
云何行陰心相應？ |
Why does the cloud correspond to the Yin heart? |
行陰若心數思乃至煩惱使，是名行陰心相應。 |
If the mind is filled with thoughts and worries, it is called the mind corresponding to the action of yin. |
云何行陰非心相應？ |
How can the Yin and Yin not correspond to the heart? |
行陰若非心數生乃至滅盡定，是名行陰非心相應。 |
If the moving Yin is not concentrated in the number of births and cessation of the mind, it is called the moving Yin and does not correspond to the mind. |
五陰，幾心數、幾非心數？ |
The five yins, how many are the number of the heart and how many are the number of the non-heart? |
二心數，二非心數，一二分或心數或非心數。 |
Two are the number of the heart, two are the number of the non-heart, one and two are either the number of the heart or the number of the non-heart. |
云何二心數？ |
Why are there two minds? |
受陰、想陰，是名二心數。 |
Receiving Yin and thinking about Yin are called the two mental numbers. |
云何二非心數？ |
Why are you not thinking? |
色陰、識陰，是名二非心數。 |
The yin of color and the yin of consciousness are called two non-mind numbers. |
云何一二分或心數或非心數？ |
How can one or two points be divided into mental numbers or non-mental numbers? |
行陰，是名一二分或心數或非心數。 |
Xingyin is called one or two points, or the number of the heart or the number of the non-heart. |
[7]云何行陰心數？ |
[7] Yun Hexing Yin Xin Shu? |
行陰若緣思乃至煩惱使，是名行陰心數。 |
If the Yin movement is caused by thoughts and even worries, it is called the number of Yin movements in the mind. |
云何行陰非心數？ |
Why is it that Yin is not the number of the heart? |
行陰若非緣生乃至滅盡定，是名行陰非心數。 |
If the yin movement is not dependent on the origin or even the cessation of cessation, it is called the yin movement that is not the number of the mind. |
[8]◎ |
[8]◎ |
◎[9]五陰，幾有緣、幾非緣？ |
◎[9] How many of the five yins are destined or not? |
三緣，一非緣，一二分或緣或非緣。 |
There are three conditions, one is not condition, one and two points are either condition or not. |
云何三緣？ |
Why are there three fates? |
受陰、想陰、識陰，是名三緣。 |
Receiving Yin, thinking about Yin, and recognizing Yin are called the three conditions. |
云何一非緣？ |
Why is it not fate? |
色陰，是名一非緣。 |
Color Yin is called one non-condition. |
云何一二分或緣或非緣？ |
How can one or two points be determined by fate or not? |
行陰，是名一二分或緣或非緣。 |
Xingyin is called one or two points, either predestined or not. |
云何行陰緣？ |
Why is there such a thing as Yin Yuan? |
行陰若心數思乃至煩惱使，是名行陰緣。 |
If the mind is filled with thoughts and even worries, it is called the condition of yin. |
云何行陰非緣？ |
Why is it that Yin is not destined? |
行陰若非心數生乃至滅盡定，是名行陰非緣。 |
If the movement of Yin is not concentrated in the number of births and endings, it is called the movement of Yin without conditions. |
五陰，幾共心、幾非共心？ |
How many of the five yins are in common and how many are not? |
二共心，一非共心，[10]二二分或共心或非共心。 |
Two share the same mind, one does not share the mind, [10] and the other two are either shared or non-shared. |
云何二共心？ |
Why do they have the same heart? |
受陰、想陰，是名二共心。 |
Receiving Yin and thinking about Yin are two common minds. |
云何一非共心？ |
Why are we not sharing the same mind? |
識陰，是名一非共心。 |
Knowing the yin is called one-not-together mind. |
云何[＊]二二分或共心或非共心？ |
How can [*] be divided into two or two, whether they have a shared mind or a non-shared mind? |
色陰、[11]行陰，是名[＊]二二分或共心或非共心。 |
Color Yin, [11] Xing Yin, this is called [*] two-divided or shared mind or non-shared mind. |
云何色陰共心？ |
Why is it that color and yin share the same mind? |
[12]若隨心轉、共心[13]生共住共滅，有漏身口戒[14]無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰共心。 |
[12] If you follow your mind and share the same mind [13] birth, abide and perish together, there are leaks in the body and speech, [14] there is no teaching, there is a leakage in the body, there is a leakage in the body to get rid of, right speech, right deeds, right livelihood, right body into the right body to get rid of, this is Name, form and yin share the mind. |
云何色陰不共心？ |
How can the color and the yin not share the same mind? |
若不隨心轉、不共心生不共住不共滅，十色入一切法入色，是名色陰非共心。 |
If the mind does not turn around, the mind does not arise, live together, or perish together, and the ten forms enter into all dharmas and forms, then the name, form, and yin are not in common with the mind. |
云何行陰共心？ |
Why should Yin and Yin share the same mind? |
行陰若隨心轉、共心生共住共滅，思乃至煩惱使，是名行陰共心。 |
If the moving yin turns according to the mind, the common mind arises, lives and disappears together, and thoughts and even worries cause it, this is called the moving yin common mind. |
云何行陰不共心？ |
Why should Yin not share the same mind? |
行陰若不隨心轉、不共心生不共住不共滅，生乃至滅盡定，是名行陰不共心。 |
If the moving yin does not follow the mind, does not arise, lives together, or dies together, and arises or even perishes, then it is called the moving yin and the mind does not share the same mind. |
隨心轉不隨心轉亦如是。 |
The same is true whether you follow your heart or not. |
五陰，幾業、幾非業？ |
Five yins, how many karma and how many non-karmas? |
三非業，二二分或業或非業。 |
Three are non-karma, two and two are either karma or non-karma. |
云何三非業？ |
Why are there three non-karma? |
受陰、想陰、識陰，是名三非業。 |
Receiving Yin, thinking about Yin, and recognizing Yin are the three non-karmas. |
云何二二分或業或非業？ |
How can it be divided into two parts: karma or non-karma? |
色陰、[15]行陰，是名二二分或業或非業。 |
Color Yin, [15] Xing Yin, this is the name of the two points, either karma or non-karma. |
云何色陰業？ |
What is the color of yin karma? |
若善心若不善心若無記心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身口戒無教、正語正業正命，是名色陰業。 |
If you have a good mind, if you have an unwholesome mind, if you don't remember what your mind is about, then turn around and teach, collect sounds, sentences, words and mouth to teach, body and speech are not precepts and no teachings, there are leaks in the body and speech, no precepts and no teachings, right speech, right action and right livelihood, this is name and form. Yin karma. |
云何色陰非業？ |
Why is it that Yin is not karma? |
眼入耳入鼻舌身入、香味觸入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若外色眼識所知、若外聲耳識所知，有漏身進有漏身除、正身進正身除，是名色陰非業。 |
When the eyes enter the ears, the nose and tongue enter the body, and when the fragrance touches the body, a lustful body is not a lustful appearance, a strict appearance is not a strict appearance, a beautiful skin is not a beautiful skin, a strict and pure skin is not a strict and clean body, a good voice in the body is not a good voice, and many wonderful voices are not All the wonderful sounds and soft sounds are not soft sounds. If the external form is known by the eye-consciousness, if the external sound is heard by the ear-consciousness, the leakage body will enter and the leakage body will be eliminated, and the upright body will be eliminated by the upright body. This is the name, form, and non-karma. |
云何行陰業？ |
Why do you do negative deeds? |
思是名行陰業。 |
Thinking is a negative karma. |
云何行陰非業？ |
Why do you do Yin and non-karma? |
除思，餘行陰是名行陰非業。 |
Apart from thoughts, the rest is Yin. This is called Xing Yin but not karma. |
五陰，幾業相應、幾非業相應？ |
For the five yins, how many karma correspond to them and how many non-karma correspond to them? |
三業相應，一非業相應，一三分或業相應或非業相應或不說業相應非業相應。 |
Three karma corresponds, one does not karma correspond, and one or three karma corresponds or non-karma corresponds, or it is not said that karma corresponds and non-karma corresponds. |
云何三業相應？ |
Why do the three industries correspond to each other? |
受陰、[1]想陰、識陰，是名三業相應。 |
Receiving yin, [1] thinking about yin, and recognizing yin are called the corresponding three karma. |
[2]云何一非業相應？ |
[2] Why is it corresponding to non-karma? |
色陰，是名一非業相應。 |
Color Yin is the name of non-karma correspondence. |
云何一三分或業相應或非業相應或不說業相應非業[3]相應？ |
How can one or three points correspond to karma or non-karma, or not to say karma corresponds to non-karma[3]? |
行陰，是名一三分或業相應或非業相應或不說業相應非業相應。 |
Xing Yin is called one or three points, either karma corresponding or non-karma corresponding, or not said karma corresponding or non-karma corresponding. |
云何行陰業相應？ |
Why should the negative karma correspond? |
行陰若思相應觸乃至煩惱使，是名行陰業相應。 |
If the Yin movement corresponds to contact and trouble, it is called the Yin movement corresponding to the karma. |
云何行陰非業相應？ |
How can the yin and non-karma correspond to each other? |
行陰若非思相應，生乃至滅盡定，是名行陰非業相應。 |
If the Yin movement does not correspond to thought, birth and death will be complete, this is called Yin movement not corresponding to the action. |
云何行陰不說業相應非業相應？ |
Why do you not say that karma corresponds to karma and not karma corresponds to karma? |
思，是名行陰不說業相應非業相應。 |
Think about it, this is the name of Xing Yin, not saying that karma corresponds to karma, but karma does not correspond to karma. |
五陰，幾共業、幾不共業？ |
How much do the five Yins share common karma and how much do they not share common karma? |
三共業，二[4]二分或共業或不共業。 |
Three common karma, two [4] two points, either common karma or not. |
云何三共業？ |
Why do the three people share the same industry? |
受陰、想陰、識陰，是名三共業。 |
Receiving Yin, thinking about Yin, and recognizing Yin are called the three common karma. |
云何二二分或共業或不共業？ |
How can one divide the two into two, whether they share common deeds or not? |
色陰、行陰，是名二二分或共業或不共業。 |
Color Yin and Xing Yin are called two or two points, either common or non-common karma. |
云何色陰共業？ |
How can color and yin share the same industry? |
色陰若隨業轉、共業生共住共滅，有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰共業。 |
If the form and yin change with the karma, the common karma arises, lives, and perishes together. If there is a leakage of the body, there will be no teaching, there will be a leakage of the body, and there will be a leakage of the body to eliminate it. Right speech, right action, right livelihood, right body, right body, and right body will eliminate it. This is the name of the common karma of form and yin. |
云何色陰不共業？ |
How can color and yin not share the same karma? |
色陰若不隨業轉、不共業生不[5]共住不共滅，十色入初三色，是名色陰不共業。 |
If the color and yin do not change with the karma, if they do not share the karma, they will not [5] live together and will not die together, and the ten colors will enter the first three colors, this is called the color, the yin and the karma. |
云何行陰共業？ |
Why do you have to share your yin and yin industry? |
行陰若隨業轉、共業生共住共滅，又定心思觸乃至煩惱使、無[6]想定滅盡定，是名行陰共業。 |
If the yin of the karma changes with the karma, and the karma of the karma arises, lives, and perishes together, and if the mind is touched and touched, and the troubles are caused, and there is no thought, concentration, and concentration, it is called the karma of the yin and the coexistence. |
云何行陰不共業？ |
How can one do Yin without sharing the same karma? |
若行陰不隨業轉、不共業生不共住不共滅，不定心思生老死、命、結、得果，是名行陰不共業。 |
If the yin in the karma does not change with the karma, the karma does not arise, live together, or perish together, and the mind is not focused on birth, old age, death, fate, fruitfulness, or fruitfulness, this is called the yin in the karma that does not share the karma. |
隨業轉不隨業轉亦如是。 |
The same is true whether you change with your career or not. |
五陰，幾因、幾非因？ |
How many causes and how many non-causes of the five yins? |
三因，二二分或因或非因。 |
Three causes, two or two are either causes or non-causes. |
云何三因？ |
What are the three causes? |
受陰、想陰、識陰，是名三因。 |
Receiving Yin, thinking about Yin, and recognizing Yin are called the three causes. |
云何二二分或因或非因？ |
How can it be divided into two parts: cause or non-cause? |
色陰、行陰，是名二二分或因或非因。 |
Color Yin and Xing Yin are called the two dichotomies, cause or non-cause. |
云何色陰因？ |
Yunhe color Yinyin? |
色陰若報法，是名色陰因。 |
The form-yin is like the retribution method, which is the cause of the name-form-yin. |
云何色陰因？ |
Yunhe color Yinyin? |
色陰善若不善及四大善心，若不善心所起去來屈申迴轉身教、集聲音句言語口教、地水火風大、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰因。 |
If the yin and color are good and the four great virtuous thoughts arise, if the unwholesome thoughts arise, turn around and teach, gather sounds, words, words, orally to teach, the earth, water, fire, and wind are strong, the body and speech are not precepted and there is no teaching, there are leaks, the body and speech are not disciplined, and there is no teaching, If there is an outflow body, there will be an outflow body. Right speech, right deeds, right livelihood, right body, right body, right body, and right body are the causes of name, form, and yin. |
云何色陰非因？ |
Why is the color Yin not the cause? |
若[7]色陰報、色陰[8]非報[9]非報法，眼入耳鼻舌入身入香味入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所起去來屈申迴轉身教、集聲音句言語口教，若外色眼識所知、若外聲耳識所知，除四大餘觸入所攝有漏身進，是名色陰非因。 |
If [7] color-yin retribution, color-yin [8] non-resultation [9] non-retribution, the eyes enter the ears, the nose and the tongue enter the body, the fragrance enters, the body is lustful but not lustful, the appearance is not strict, and the skin is not beautiful [*] [*] The skin, strict and pure is not strict and clean, the sound of the body is not good, the wonderful sounds are not all wonderful, the soft voice is not soft, the voice is not soft, I don’t remember what the mind is, I turn around and teach, gather the sounds, speak and speak, If the external form is known by the eye-consciousness, if the external sound is known by the ear-consciousness, except for the four elements that are touched and taken in, there is the leakage body entering, which is the name, form, and yin, which is not the cause. |
云何行陰因？ |
Why does the cloud cause Yin? |
行陰緣行陰非緣有報，除得果，餘行陰非緣善報，思乃至煩惱使結、二定，是名行陰因。 |
There are rewards for performing Yin due to non-destined conditions. Except for getting the result, the rest of Yin is not predestined for good rewards. Thoughts and even troubles lead to knots and two concentration. This is called the cause of Yin. |
云何行陰非因？ |
How can it be that Yin is not the cause? |
行陰緣無報不共業生老死、命、得果，是名行陰非因。 |
Traveling in the shadows has no retribution and does not share the same karma of birth, old age, death, fate, and results. This is called traveling in the shadows without a cause. |
五陰，幾有因、幾無因？ |
How many of the five Yins have causes and how many have no causes? |
一切有因、一切有[10]結、一切有緣、一切有為。 |
Everything has a cause, everything has a [10] result, everything is predestined, and everything is conditioned. |
五陰，幾知、幾非知？ |
Of the five yins, how much is known and how much is not known? |
一切知如事知見、一切識意識如事識、一切解如事知見、一切了如事知見。 |
All knowledge is like the knowledge of things, all consciousness is like the knowledge of things, all explanations are like the knowledge of things, and all understanding is like the knowledge of things. |
五陰，幾斷智知、幾非斷智知？ |
How many of the five yins are capable of cutting off wisdom and knowledge, and how many are not cutting off wisdom and knowledge? |
一切二分或斷智知或非斷智知。 |
All dichotomies are divided into wise knowledge and non-distinct wise knowledge. |
云何色陰斷智知？ |
Why is the color Yin cutting off the wisdom? |
色陰不善不善心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進，是名色陰斷智知。 |
The unwholesome and unwholesome thoughts of form and yin arise and turn around and teach, the collection of sounds, words, and oral instructions, the body and speech without precepts and teachings, and the leakage of body and body. This is the knowledge and knowledge of name and form yin. |
云何色陰非斷智知？ |
How can color and yin not cut off wisdom and knowledge? |
色陰善無記眼入耳入鼻入舌入身入、香入味入觸入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，善心若無記心所起去來屈申迴轉身教、集聲音句言語口教，若外色眼識所知、若外聲耳識所知，有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰非斷智知。 |
The color is yin and good, and the eyes are in the ears, the nose is in the tongue, the body is in, the fragrance is in the touch, the body is good and the color is not good, the appearance is not the appearance, the skin is not beautiful [*], the skin is not beautiful, the body is not good, the voice is not good , All the wonderful sounds are not all the wonderful sounds, and the soft sounds are not soft sounds. If a kind heart has no memory, it will turn around and teach, gather the sounds, words, words and oral instructions. As we know, if there is a leakage in the body, precepts are not taught, if there is a leakage in the body, there will be a leakage in the body, and if there is a leakage in the body, it will be eliminated. Right speech, right action, right livelihood, right body, right body, right body, and correct body will eliminate it. This is the wisdom and knowledge that name, form and yin are not broken. |
[11]云何受陰斷智知？ |
[11] Why is it that Yin Duanzhizhi is known? |
受陰不善思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結，是名受陰斷智知。 |
The Yin of reception is not good at thoughts, contact, thoughts, awareness, vision, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, troubles, troubles, and knots. This is called Yin of reception. Cut off knowledge. |
云何受陰非斷智知？ |
How can receiving Yin not cut off wisdom and knowledge? |
受陰善無記眼觸受耳鼻舌身意觸受，是名受陰非斷智知。 |
Receiving yin is good and has no memory of eye contact, ear, nose, tongue, body and mind. This is called receiving yin and not cutting off wisdom and knowledge. |
云何想陰斷智知？ |
Why do you want to use Yin to judge your wisdom? |
想陰不善法想，是名想陰斷智知。 |
Thinking of Yin is not good for thinking about Dharma, which is called thinking of Yin and cutting off knowledge. |
云何想陰非斷智知？ |
Why do you think that Yin does not cut off wisdom and knowledge? |
想陰善無記色想聲香味觸法想，是名想陰非斷智知。 |
Thinking about Yin, remembering colors, sounds, smells, smells, touches, and Dharma is called thinking about Yin but not cutting off wisdom and knowledge. |
云何行陰斷智知？ |
How can you use Yin to cut off your wisdom? |
行陰不善思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結，是名行陰斷智知。 |
The walking Yin is not good at thinking, contact, contemplation, enlightenment, vision, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, troubles, troubles, and knots. This is called the walking Yin. Cut off knowledge. |
云何行陰非斷智知？ |
How can the practice of Yin not cut off wisdom and knowledge? |
行陰善無記，除疑煩惱使結，餘行陰非斷智知，是名行陰非斷智知。 |
The good deeds of the yin are not recorded, and the knots of doubts and worries are eliminated. The remaining yin is not cut off by wisdom and knowledge. This is called the wisdom and knowledge by the yin that is not cut off. |
云何識陰斷智知？ |
How can the knowledge of Yin cut off the knowledge of wisdom? |
識陰不善意界，是名識陰斷智知。 |
The Yin of consciousness is not good in the world, which is called the knowledge that Yin of consciousness cuts off wisdom. |
云何識陰非斷智知？ |
How can one know Yin without cutting off wisdom? |
識陰[12]善無記眼識乃至意識，是名識陰非斷智知。 |
Consciousness Yin [12] Good unrecorded eye consciousness and even consciousness are called consciousness Yin and non-cutting wisdom. |
斷非斷亦如是。 |
The same goes for cutting off and not cutting off. |
五陰，幾修、幾非修？ |
How many of the five yins are cultivated and how much are not cultivated? |
一切二分或修或非修。 |
All duality is either cultivation or non-cultivation. |
云何色陰修？ |
What is the color of Yinxiu? |
色陰若善心所起去來屈申迴轉身教、集聲音句言語口教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身除，是名色陰修。 |
If the yin of color arises from a kind heart, it will turn around and teach, collect sounds, sentences, words and oral instructions, if there are leaks in the body and words, there will be no instruction, if there are leaks in the body, there will be elimination of the body, right speech, right action, right livelihood, and right body will be eliminated. This is the name and form. Yin repair. |
云何色[1]陰非修？ |
What is the color of the cloud [1] Yin non-cultivation? |
色陰不善無記眼入耳入鼻入舌入身入、香入味入觸入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，身好聲非好聲、眾[2]妙聲非眾妙聲、軟聲非軟聲，不善心無記心所起去來屈申迴轉身教、集聲音句言語口教，若外色眼識所知、若外聲耳識所知身口非戒無教有漏身進，是名色陰非修。 |
Poor color and yin have no memory. The eyes enter the ears, the nose enters the tongue, the body enters the body, the fragrance enters the mouth, the taste enters the touch, the body is good, the color is not lustful, the appearance is not strict, the skin is not beautiful [*], the skin is not strict, the body is good. The voice is not a good voice, the wonderful voice is not all the wonderful voices, the soft voice is not a soft voice, the unwholesome mind has no memory of what the mind has arisen to do, turn around and teach, collect the sounds, words, words or oral teaching, if the external color is recognized by the eyes Know that if external sound, ear consciousness, and body and speech are not precepts and teachings, and there is leakage in the body, it means that the name, form, and yin are not cultivated. |
云何受陰修？ |
Why should I be cultivated in the dark? |
[3]受陰善意觸受，是名受陰修。 |
[3] Feeling the Yin with good intentions is called Yin Yin cultivation. |
云何受陰非修？ |
Why do you suffer from Yin and do not cultivate? |
受陰不善無記眼觸受耳鼻舌身意觸[4]受，是名受陰非修。 |
Receptive yin is not good and has no memory of eye contact, ear, nose, tongue, body, and mind. [4] Feeling is called receiving yin and is not cultivated. |
云何想陰修？ |
Why do you want to cultivate in the dark? |
想陰善法想，是名想陰修。 |
Thinking about Yin is good and thinking about Dharma, which is called thinking about Yin. |
云何想陰非修？ |
Why do you think that Yin is not cultivation? |
想陰不善無記色想聲香味觸法想，是名想陰非修。 |
Thinking about yin is not good, remembering colors, sounds, smells, smells, touches, and thoughts. This is called thinking about yin and not cultivating. |
云何行陰修？ |
Why do you practice Yin cultivation? |
行陰善思乃至心捨、無想定、得果、滅盡定，是名行陰修。 |
Practicing yin good thoughts to the point of equanimity, non-thinking concentration, fruitful results, and cessation of cessation is called yin cultivation. |
云何行陰非修？ |
Why do you practice yin and not cultivate? |
行陰不善無記思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、生老死、命，是名行陰非修。 |
The unwholesome activities of Yin are without remembering thoughts, contact, thoughts, enlightenment, vision, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, troubles, causes, birth, old age, death, fate , this is called practicing yin but not cultivating. |
云何識陰修？ |
How can I know Yin cultivation? |
識陰善意界意識界，是名識陰修。 |
Consciousness Yin, the world of good intentions, and the realm of consciousness, is called consciousness Yin cultivation. |
云何識陰非修？ |
Why do you know that Yin is not cultivating? |
識陰不善無記眼識乃至意識，是名識陰非修。 |
Consciousness yin is not good and has no memory of eye consciousness or even consciousness. This is called cognition yin non-cultivation. |
五陰，幾證、幾非證？ |
Five yin, how many certificates and how many non-certificates? |
一切證，如事知見。 |
All proofs are like knowing and seeing things. |
五陰，幾善、幾不善、幾無記？ |
The five yins, how many are good, how many are bad, and how many are useless? |
一切三分或善或不善或無記。 |
All three points are good, bad or unrecorded. |
云何色陰善？ |
Why is the cloud so yin and good? |
若色陰修善心所起去來屈申迴轉身教、集聲音句言語口教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身除，是名色陰善。 |
If the sexual yin cultivates the virtuous mind, it arises, bends, turns, and teaches, collects sounds, sentences, words, orally to teach, if there are leaks in the body and mouth, there is no teaching, if there are leaks in the body, there are leaks in the body, right speech, right action, right livelihood, and right body to eliminate, this is called The color is yin and good. |
云何色陰不善？ |
Why is the color Yin not good? |
若色陰斷不善心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進，是名色陰不善。 |
If the unwholesome mental state of form-yin breaks out and arises, turns around and teaches, collects sounds, words, or oral instructions, and the body and speech are not precepts and teachings, and there are leaks in the body, this is the name-form-yin unwholesome. |
云何色陰無記？ |
Yun He Se Yin Wu Ji? |
色陰受、色陰非報非報法，眼入耳入鼻入舌入身入、香入味入觸入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲[5]非眾妙聲、軟聲非軟聲，無記心所起去來屈申迴轉身教、集聲音句言語口教，若外色眼識所知、外聲耳識所知有漏身進，是名[6]色陰無記。 |
The color-yin is affected, the color-yin is neither retributive nor retributive, the eyes enter the ears, the nose enters the tongue, the body enters, the fragrance enters the taste, the body is lustful, the color is not lustful, the appearance is not the appearance, and the skin is not beautiful [*]. , Strict and pure is not strict and pure, a good voice of the body is not a good voice, many wonderful voices [5] are not many wonderful voices, and a soft voice is not a soft voice. If you don’t remember what your mind is up to, you will turn around and teach, gather your voices, speak and speak orally, if What is known by the external color eye-consciousness and the external sound-ear consciousness is that there is leakage in the body. This is called [6] color Yin Wuji. |
云何受陰善？ |
Why is Yun suffering from Yin Shan? |
若受陰修意觸受，是名受陰善。 |
If you practice the mind of receiving Yin and touch it, this is called receiving Yin and it is good. |
云何受陰不善？ |
Why is receiving Yin not good? |
受陰斷意觸受，是名受陰不善。 |
Receiving Yin cuts off the feeling of contact, which is called receiving Yin and is not good. |
云何受陰無記？ |
Why is there no memory of suffering from Yin? |
受陰受、受陰若非報非報法眼觸受耳鼻舌身意觸受，是名受陰無記。 |
If the Yin of Yin is not repaid, the Dharma, the eyes, the ears, the nose, the tongue, the body and the mind are touched, it is called the Yin of Yin without recording. |
云何想陰善？ |
Why do you want to be evil? |
若想陰修法想，是名想陰善。 |
If you think about Yin and practice Dharma, it is called thinking about Yin and being good. |
云何想陰不善？ |
Why do you think that Yin is not good? |
想陰斷法想，是名想陰不善。 |
Thinking of Yin and cutting off thoughts of Dharma is called thinking of Yin, which is not good. |
云何想陰無記？ |
Why do you think Yin Wuji? |
想陰受、想陰非報非報法色想聲香味觸法想，是名想陰無記。 |
Thinking about Yin feeling, thinking about Yin not being rewarded, thinking about Dharma, color, sound, fragrance, touching Dharma is called thinking about Yin without remembering. |
云何行陰善？ |
Why do you do evil things? |
行陰修思乃至心捨、無想定、得果、滅盡定，是名行陰善。 |
Practicing yin meditation to the point of equanimity, non-thinking concentration, fruition, and cessation concentration is called doing yin goodness. |
云何[7]行陰不善？ |
Why [7] is it not good to practice Yin? |
行陰斷思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結，是名[8]行陰不善。 |
The name of the practice of Yin is to break up thoughts, contact, contemplation, awareness, view, wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, troubles, troubles, and knots [8 ] Doing Yin is not good. |
云何行陰無記？ |
Why is it that there is no trace of Yin? |
行陰受、行陰非報非報法，思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生老死、命，是名行陰無記。 |
Yin-related feelings, Yin-related non-retributive and non-rewarding dharmas, thoughts, contact, thoughts, awareness, vision, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, fear, birth, old age and death, Fate is called Xingyin Wuji. |
云何識陰善？ |
How can one know Yin Shan? |
識陰修意界意識界，是名識陰善。 |
Consciousness Yin cultivates the realm of consciousness, which is called the goodness of Consciousness Yin. |
云何識陰不善？ |
Why do you know that Yin is not good? |
識陰斷意界意識界，是名識陰不善。 |
Consciousness yin cuts off the realm of consciousness, which is called the ungodly nature of consciousness yin. |
云何識陰無記？ |
Why do you know Yin Wuji? |
識陰受、識陰非報非報法眼識乃至意識，是名識陰無記。 |
Consciousness Yin feeling, consciousness Yin non-retribution non-retribution Dharma eye consciousness and even consciousness are called consciousness Yin Wuji. |
五陰，幾學、幾無學、幾非學非無學？ |
The five yins, how much learning, how much no learning, how much non-learning but not no learning? |
一切三分或學或無學或非學非無學。 |
All three points are either learned or unlearned, or neither unlearned nor unlearned. |
云何色陰學？ |
What is the color of Yinxue? |
色陰若聖非無學，是名色陰學。 |
If the color-yin sage is not without knowledge, it is called color-yin science. |
云何色陰學？ |
What is the color of Yinxue? |
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，離煩惱修道。 |
When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, he sees the faults of his actions, observes the cessation of nirvana, and observes the path of suffering as it really is. If you want to be enlightened, you must leave your troubles and cultivate the Tao. |
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹果、若斯陀含果、若阿那含果。 |
I see students who are Sotapanna, Strathagami, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will realize the fruit of recluse. If they are Sotapanna, Strathagami, and Anagami, . |
若實人若趣正語正業正命、正身進正身除，是名色陰學。 |
If a real person is interested in right speech, right deeds, right livelihood, and right body, he will enter into a right body and get rid of it, this is the science of name, form, and yin. |
云何色陰無學？ |
What is the color of Yin without learning? |
色陰若聖非學，是名色[9]陰無學。 |
The yin of form is like the sage without learning, and the yin of name and form [9] has no learning. |
云何色陰無學？ |
What is the color of Yin without learning? |
無學人欲得阿羅漢，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
Unlearned people want to be Arhats and have not yet obtained the Holy Dharma. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhats. |
若實人若趣正語正業正命、正身進正身除，是名色陰無學。 |
If a person is really interested in right speech, right deeds, right livelihood, and right body, then he will have no knowledge of name and form. |
云何色陰非學非無學？ |
Why is it that it is neither learning nor learning? |
色陰非聖色受陰十色入初四色，是名色陰非學非無學。 |
The color yin is not the holy color. The ten colors of receiving yin enter the first four colors. This is the name color yin, which is neither learning nor no learning. |
云何受陰學？ |
Why do you want to learn from Yin? |
受陰聖非無學，是名受陰學。 |
The sage of suffering from Yin is not without learning, it is called the study of suffering from Yin. |
云何受陰學？ |
Why do you want to learn from Yin? |
受陰學信根相應意觸受，是名受陰學。 |
The belief in Yin-Yin theory is based on the corresponding feelings, which is called Yin-Yin science. |
云何受陰學？ |
Why do you want to learn from Yin? |
學人離結使乃至即證阿那含果，若實人若趣意觸受，是名受陰學。 |
If a person is able to leave the knot and even realize the fruit of Anagami, if he really wants to touch and feel, this is called the study of feeling. |
云何受陰無學？ |
Why do you suffer from Yin and have no learning? |
受陰聖非學，是名受陰無學。 |
Suffering from Yin is a holy non-study, which is called suffering from Yin without learning. |
云何受陰無學？ |
Why do you suffer from Yin and have no learning? |
受陰無學信根相應意觸受，是名受陰無學。 |
The unlearned belief in receiving Yin corresponds to the desired touch, which is called the unlearned acceptance of Yin. |
云何受陰無學？ |
Why do you suffer from Yin and have no learning? |
無學人欲得阿羅漢乃至即得阿羅漢果。 |
There is no scholar who wants to become an Arhat or even achieve the fruit of Arhat immediately. |
若實人若趣意觸受，是名受陰無學。 |
If a person really wants to touch and feel, this is called suffering without learning. |
云何受陰非學非無學？ |
Why is it that you are not learning and you are not learning? |
受陰非聖、受受陰眼觸受耳鼻舌身意觸受，是名受陰非學非無學。 |
It is not holy to feel the Yin, to feel the eyes, the ears, the nose, the tongue, the body and the mind. This is called receiving the Yin, which is neither learned nor uneducated. |
云何想陰學？ |
Why do you want to study Yin? |
想陰聖非無學，是名想陰學。 |
Thinking about Yin Sage is not without learning, it is called thinking about Yin. |
云何想陰學？ |
Why do you want to study Yin? |
想陰學信根相應法想，是名想陰學。 |
Xiangyin Xue’s belief base corresponds to Dharma thoughts, which is called Xiangyin Xue. |
云何想陰學？ |
Why do you want to study Yin? |
學人離結使乃至即得阿那含果。 |
As soon as a scholar leaves the knot, he will immediately attain the fruit of Anagami. |
若實人若趣法想，是名想陰學。 |
If a real person is interested in Dharma and thinks about it, this is called thinking about Yin science. |
云何想陰無學？ |
Why do you think Yin Wuxue? |
想陰聖非學，是名想陰無學。 |
Thinking about the sage is not learning, which is called thinking about the yin but not learning. |
云何想陰無學？ |
Why do you think Yin Wuxue? |
想陰無學信根相應法想，是名想陰無學。 |
Thinking of Yin without learning and believing in the root corresponds to Dharma thinking. This is called thinking of Yin without learning. |
云何想陰無學？ |
Why do you think Yin Wuxue? |
無學人欲得阿羅漢乃至即得阿羅漢果。 |
There is no scholar who wants to become an Arhat or even achieve the fruit of Arhat immediately. |
若實人若趣法想，是名想陰無學。 |
If a person really thinks about the Dharma, this is called thinking Yin without learning. |
云何想陰非學非無學？ |
Why do you think Yin is neither learning nor learning? |
想陰非聖、想受陰色想聲香味觸法想，是名想陰非學非無學。 |
Thinking of Yin is not holy, thinking of Yin color, sound, fragrance, touch and Dharma is called thinking of Yin, which is neither learning nor learning. |
云何行陰學？ |
Why do you practice Yin studies? |
行陰聖非無學，是名行陰學。 |
The Saint of Xing Yin is not without learning, it is called Xing Yin Xue. |
云何行陰學？ |
Why do you practice Yin studies? |
[1]行陰學信根相應心數法，若法非緣無漏行陰所攝非無學，是名行陰學。 |
[1] Xing Yin Xue believes that the root corresponds to the number of mental methods. If the Dharma is not conditioned and has no leakage, Xing Yin is taken by Xing Yin. It is not without learning. This is called Xing Yin Xue. |
云何行陰學？ |
Why do you practice Yin studies? |
學人離結使乃至即得阿那含果。 |
As soon as a scholar leaves the knot, he will immediately attain the fruit of Anagami. |
若實人若趣若思、觸、思惟、覺觀、見、慧、解脫、無癡、[2]順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定，是名行陰學。 |
If a real person is interested in thinking, touching, contemplating, enlightenment, seeing, wisdom, liberation, non-delusion, [2] trust, joy, joy, mind advancement, mind elimination, faith, desire, not letting go, thinking, Concentration, equanimity of mind, attainment of results, and cessation of concentration are called the Yin studies of action. |
云何行陰無學？ |
Why is it that Yin has no learning? |
行陰聖非學，是名行陰無學。 |
Exerting yin is holy but not learning. This is called practicing yin without learning. |
云何行陰無學？ |
Why is it that Yin has no learning? |
無學信根相應心數法，若法非緣無漏行陰所攝非學，是名行陰無學。 |
The root of unlearned faith corresponds to the number of dharma in the mind. If the dharma is not predicated and has no leakage, it is not learned by the yin. This is called unlearned by the yin. |
云何行陰無學？ |
Why is it that Yin has no learning? |
無學人欲得阿羅漢乃至[3]即得阿羅漢果。 |
There is no scholar who wants to become an Arhat and even[3] obtain the fruit of Arhat. |
若實人若趣思、觸、思惟、覺觀、見、慧、解脫、無癡、信順、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定，是名行陰無學。 |
If a real person is interested in thought, contact, contemplation, awareness, insight, vision, wisdom, liberation, non-delusion, trust, obedience, joy, joy, mental advancement, mental elimination, faith, desire, non-distraction, mindfulness, concentration, and mental equanimity , attaining the result, and annihilating concentration, this is called practicing yin without learning. |
云何行陰非學非無學？ |
Why is it that Yin is neither learning nor learning? |
行陰若非聖、受陰思乃至無想定，是名行陰非學非無學。 |
If the movement of Yin is not holy, subject to negative thoughts, or even concentration without thought, then it is said that movement of Yin is neither learning nor without learning. |
云何識陰學？ |
How do you know Yin studies? |
識陰若聖非無學，是名識陰學。 |
The knowledge of Yin is not without knowledge, it is called the science of knowledge of Yin. |
云何識陰學？ |
How do you know Yin studies? |
識陰學信根相應意界意識界，是名識陰學。 |
The belief in the knowledge of consciousness corresponds to the realm of consciousness, which is called the science of consciousness. |
云何識陰學？ |
How do you know Yin studies? |
學人離結使乃至[4]即得阿那含果。 |
When a person leaves the knot, he will achieve the fruit of Anagami. |
若實人若趣若意界意識界，是名識陰學。 |
If people are real, if they are interesting, if they are the realm of consciousness, it is called the Yin School of Consciousness. |
云何識陰無學？ |
Why do you know that Yin has no learning? |
識陰若聖非學，是名識陰無學。 |
Knowing the Yin is like a sage without learning, which is called knowing the Yin without learning. |
云何識陰無學？ |
Why do you know that Yin has no learning? |
識陰無學信根相應意界意識界，是名識陰無學。 |
The root of belief in the knowledge-yin-wu-xue corresponds to the realm of consciousness, which is called the knowledge-yin-wu-xue. |
云何識陰無學？ |
Why do you know that Yin has no learning? |
無學人欲得阿羅漢乃至即得阿羅漢果。 |
There is no scholar who wants to become an Arhat or even achieve the fruit of an Arhat immediately. |
若實人若趣若意界意識界，是名識陰無學。 |
If people are real, if they are interested, if they are the realm of consciousness, it is called consciousness Yin Wu Xue. |
云何識陰非學非無學？ |
How do you know that Yin is neither learning nor learning? |
識陰非聖、識受陰眼識乃至意識，是名識陰非學非無學。 |
The consciousness of Yin is not holy, the consciousness of receiving Yin, eye consciousness and even consciousness is called consciousness of Yin, which is neither learning nor no learning. |
五陰，幾報、幾報法、幾非報非報法？ |
Five Yin, how many retributions, how many retributions, and how many non-retributions and non-retributions? |
一切三分或報或報法或非報非報法。 |
All three points are either retribution or retribution or non-retribution or non-retribution. |
云何色陰報？ |
Why is it so bad? |
色陰若受色陰善報眼入耳入鼻入舌入身入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，身好香非好香、軟香非軟香、適意香非適意香，身甜[＊]酢苦辛醎淡涎癊，身冷熱輕重麁細[＊]澁滑堅軟，受心所起去來屈申迴轉身教、集聲音句言語口教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰報。 |
If the color yin is received, the good retribution will enter the eyes, the ears, the nose, the tongue, and the body. A good-looking body is not a good-looking person. A good-looking body is not a good-looking person. A beautiful skin is not a beautiful skin. A clean and clean skin is not a clean and clean body. A good body and a good voice are not good. Sound, all wonderful sounds are not all wonderful sounds, soft sound is not soft sound, a good fragrance is not a good fragrance, a soft fragrance is not a soft fragrance, a pleasant fragrance is not a pleasant fragrance, the body is sweet [*] bitter and pungent, pale saliva, cold body Heat, severity, fineness [＊] Soft, smooth and soft, what the mind arises and reverts to, turn around and teach, collect sounds, sentences, words and oral instructions, if there is leakage, the mouth will not teach, if there is leakage, it will enter and there will be elimination, right speech Right deeds, right livelihood, right body, right body, right body, and right body are the negative retributions of name and form. |
云何色陰報法？ |
How can you use Yin to repay the law? |
色陰若有報，是名色陰報法。 |
If there is retribution for color-yin, it is called the law of retribution for color-yin. |
云何色陰報法？ |
How can you use Yin to repay the law? |
除色陰善報，餘色陰善不善，若善心若不善心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰報法。 |
In addition to the good retributions of color and yin, the remaining color yin is good and unwholesome. If the good mind or unwholesome mind arises, it will turn around and teach, gather the sound, words, words and oral teaching, and the body and speech will not be precepted and there will be no teaching. If there is leakage, there will be no precepts and no teaching. When the leakage body enters, there is the elimination of the leakage body, right speech, right action, right livelihood, and right body advancement, right body elimination, which are the methods of retribution of name, form, and yin. |
云何色陰非報非報法？ |
Why is it that the color Yin is neither retribution nor retribution? |
色陰若無記非我分攝，非報非報法心所起去來屈申迴轉身教、集聲音句言語口教，若外色眼識所知、若外聲香味觸、若外觸身識所知有漏身進，是名色陰非報非報法。 |
If the form and yin have no memory, they are not captured by me, and they are neither retribution nor retribution. The heart of the Dharma arises, turns around and teaches, collects sounds, sentences, words and oral instructions. The body consciousness knows that there is leakage in the body, which is the non-retribution and non-retribution method of name, form and yin. |
云何受陰報？ |
Why did Yun receive bad retribution? |
受陰若受受陰善報眼觸受耳鼻舌身意觸受，是名受陰報。 |
If you receive the negative retribution of suffering, you will be touched by the eyes, ears, nose, tongue, body, and mind. This is called the negative reward of receiving. |
云何受陰報法？ |
Why should I be punished by evil deeds? |
受陰有報，是名受陰報法。 |
There will be retribution for receiving Yin, which is called the law of retribution for receiving Yin. |
云何受陰報法？ |
Why should I be punished by evil deeds? |
除受陰善報，餘受陰善不善意觸受，是名受陰報法。 |
In addition to the good retribution of receiving Yin, the other good retribution of receiving Yin is not being touched with good intentions. This is called the method of receiving Yin retribution. |
云何受陰非報非報法？ |
Why is it that receiving Yin is neither retribution nor retribution? |
受陰無記非我分攝眼觸受耳鼻舌身意觸受，是名受陰非報非報法。 |
The Yin of Suffering is not recorded by the self, the eyes are touched, the ears, nose, tongue, body and mind are touched. |
云何想陰報？ |
Why do you want to seek revenge? |
想陰若受想陰善報色想聲香味觸法想，是名想陰報。 |
If you think about Yin and receive it, think about Yin's good retribution, think about color, think about sound, fragrance, touch and think about Dharma, this is called thinking about Yin's retribution. |
云何想陰報法？ |
Why do you want to retaliate against the law? |
想陰若有報，是名想陰報[5]法。 |
If you think about the negative consequences, there will be retribution. This is called the method of thinking about the negative consequences [5]. |
云何想陰報法？ |
Why do you want to retaliate against the law? |
除想陰善報，餘想陰善不善法想，是名想陰報法。 |
In addition to thinking about Yin's good retribution, I also think about Yin's good and unwholesome Dharma. This is called thinking about Yin's retribution. |
云何想陰非報非報法？ |
Why do you think Yin is neither retribution nor retribution? |
想陰無記非我分攝色聲香味觸法想，是名想陰非報非報法。 |
Thinking about Yin without remembering that it is not a self, taking in colors, sounds, smells, fragrances, and touching Dharma is called thinking that Yin is neither retribution nor retribution. |
云何行陰報？ |
Why do you want to retaliate? |
行陰受[6]行陰善報，除無貪無恚，餘思乃至心捨、怖、生老死、命、無想定、得果、滅盡定，是名行陰報。 |
[6] The positive rewards of practicing Yin are the absence of greed and hatred, the remaining thoughts and even the mental equanimity, fear, birth, old age, death, fate, non-thinking concentration, fruition, and cessation concentration. This is called the reward of moving Yin. |
云何行陰報法？ |
Why do you do evil retribution? |
行陰有報，是名行陰報法。 |
There is a reward for doing Yin, which is called the law of retribution for Yin. |
云何行陰報法？ |
Why do you do evil retribution? |
除行[7]陰善報，餘行陰善不善思乃至煩惱使結、二定，是名行陰報法。 |
Except for the Yin good retribution of [7] Yin, the rest of Yin is good and unkind thoughts, and even the troubles and knots, and the two concentration, this is called Yin retribution. |
云何行陰非報非報法？ |
Why do you do Yin and do not repay or repay the Dharma? |
行陰無記非我分攝思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、[8]疑、怖、生老死，是名行陰非報非報法。 |
Walking Yin Wuji non-self part takes in thoughts, contact, reflection, awareness, insight, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, [8] doubt, fear, birth, old age and death , this is called the method of doing Yin, not retribution, not retribution. |
云何識陰報？ |
How can I know the negative retribution? |
識陰[9]若受[10]識陰善報眼識乃至意識，是名識陰報。 |
Consciousness Yin [9] If you receive [10] Consciousness Yin, it will be good for your eyes, consciousness, and even consciousness. This is called the consciousness Yin reward. |
云何識陰報法？ |
How can you understand the method of retribution? |
識陰有報，是名識陰報法。 |
There is retribution for knowing the Yin, which is called the law of retribution for the Yin. |
云何識陰報法？ |
How can you understand the method of retribution? |
除識陰善報，餘識陰善不善意界意識界，是名識陰報法。 |
In addition to the good retribution of consciousness Yin, the remaining good and unwholesome realm of consciousness is the realm of consciousness, which is called the law of consciousness Yin retribution. |
云何識陰非報非報法？ |
Why do you know that Yin is neither retribution nor retribution? |
識陰無記非我分攝眼識乃至意識，是名識陰非報非報法。 |
Consciousness Yin Wuji is not a self, and it captures eye consciousness and even consciousness. This is called the consciousness Yin non-retribution and non-retribution method. |
五陰，幾見斷、幾思惟斷、幾非見斷非思惟斷？ |
The five yins, how many are seen and broken, how many are thought and broken, and how many are not seen and not thought? |
一切三分或見斷或思惟斷或非見斷非思惟斷。 |
All three points are either seen or thought, or not seen or thought. |
云何色陰見斷？ |
Why is it so dark and dark? |
色陰不善非思惟斷見斷煩惱心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進，是名色陰見斷。 |
The unwholesome form and yin are not caused by thoughts, cessation, views, and troubles. When the mind arises, bends, turns, and turns around to teach, collects sounds, sentences, words, and oral instructions, the body and speech are not precepts and teachings, and there are leaks in the body, this is the cessation of name, form, and yin. |
云何色陰思惟斷？ |
Why is it that the color is gloomy and the thoughts are broken? |
色陰不善非見斷思惟斷煩惱心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進，是名色陰思惟斷。 |
The unwholesome form and yin are not cut off by thoughts, thoughts, and defilements. When the mind arises, it turns around and teaches, the sound, sentences, words, and oral instructions are collected. The body and speech are not precepts and teachings, and there are leaks in the body. This is the thought and cessation of name, form, and yin. |
云何色陰非見斷非思惟斷？ |
How can it be that color and yin are not cut off by seeing and cut off by thinking? |
色陰善無記眼入耳入鼻入舌入身入、香入味入觸入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，善心無記心所起去來屈申迴轉身教集聲音句言語口教，外色眼識所知、外聲耳識所知有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰非見斷非思惟斷。 |
The color is yin and good, and the eyes are in the ears, the nose is in the tongue, the body is in, the fragrance is in the touch, the body is good and the color is not good, the appearance is not the appearance, the skin is not beautiful [*], the skin is not beautiful, the body is not good, the voice is not good , All wonderful sounds are not all wonderful sounds, soft sounds are not soft sounds, good intentions have no memory, the mind rises and comes, twists and turns, turns around and teaches, collects sounds, sentences, words and oral teaching, there are leaks in what is known by the eyes and ears, and external sounds. Precepts of the body and speech are not taught, there are leaks in the body and there are leaks in the body to eliminate, right speech, right actions, right livelihood, right body, correct body to eliminate, this is the cessation of name, form, yin, non-viewing, and not the cessation of thinking. |
云何受陰見斷？ |
Why do you suffer from Yin and see death? |
受陰不善非思惟斷見斷煩惱相應意觸受，是名受陰見斷。 |
The unwholesome feeling of Yin-receiving is the non-thinking-cutting-off of views and the corresponding thoughts and feelings. This is called the Yin-receiving-viewing-breaking. |
[1]云何受陰思惟斷？ |
[1] Why do you suffer from Yin and think about it? |
受陰不善非見斷思惟斷煩惱相應意觸受，是名受陰思惟斷。 |
The unwholesome feeling of receiving Yin is the cutting off of thoughts, thoughts and feelings corresponding to thoughts and feelings. This is called the cutting off of thinking and thinking on receiving Yin. |
云何受陰非見斷非思惟斷？ |
How can one receive Yin without seeing or thinking? |
受陰善無記眼觸受耳鼻舌身意觸受，是名受陰非見斷非思惟斷。 |
Receiving Yin is good and has no memory of eye contact, ear, nose, tongue, body and mind. This is called receiving Yin, which is not broken by seeing and not broken by thinking. |
云何想陰見斷？ |
Why do you want to see the end of the world? |
想陰不善非思惟斷見斷煩惱相應法想，是名想陰見斷。 |
The unwholesome thinking of Yin is not the thought of cutting off the thoughts and cutting off the troubles, which is called thinking about the Yin and cutting off the troubles. |
云何想陰思惟斷？ |
Why do you want to think about it? |
想陰不善非見斷思惟斷煩惱相應法想，是名想陰思惟斷。 |
Thinking about yin is not good, but it is not about cutting off the views. Thinking about yin and cutting off the corresponding thoughts of defilements is called thinking about yin and thinking about it. |
云何想陰非見斷非思惟斷？ |
Why do you think that Yin is not cut off by seeing and not cut off by thinking? |
想陰善無記色想聲香味觸法想，是名想陰[2]非見斷非思惟斷。 |
Thinking of Yin, good and indifferent, color, sound, fragrance, touch and Dharma, is called thinking of Yin [2] It is not a judgment of seeing, not a judgment of thinking. |
云何行陰見斷？ |
Why is it so difficult to see the end of Yin? |
行陰不善非思惟斷見斷煩惱一時俱斷思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結，是名行陰見斷。 |
Non-virtuous conduct, non-thinking, cutting off views, cutting off worries. Cutting off thoughts, contact, contemplation, awareness, insight, insight, wisdom, liberation, regret, no regrets, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, and worries. , make, knot, this is the name of Xingyin Jianjian. |
云何行陰思惟斷？ |
Why do you think about it in the dark? |
行陰不善非見斷思惟斷煩惱一時俱斷思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、結、使，是名行陰思惟斷。 |
Actions that are unwholesome, non-viewing, cutting off thoughts, cutting off worries. Cut off thoughts, contact, thoughts, awareness, insight, vision, wisdom, liberation, regret, no regrets, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, and worries. , knot, make, this is the name of Xingyin thinking and breaking. |
云何行陰非見斷非思惟斷？ |
How can it be that the Yin is not cut off by seeing and not cut off by thinking? |
行陰善無記，除疑、煩惱、使、結，餘行陰非見斷非思惟斷，是名行陰非見斷非思惟斷。 |
Exerting Yin is good and has no memory, eliminating doubts, worries, confusions, and knots. The remaining Yin is not cut off by seeing and not thinking. This is called cutting off by doing Yin without seeing and not thinking. |
云何識陰見斷？ |
How can one know the evil and see the end? |
識陰若不善非思惟斷見斷煩惱相應意界意識界，是名識陰見斷。 |
If the Yin of Consciousness is not good and is not thought to cut off the views and troubles, it corresponds to the realm of consciousness, which is called the Yin of Consciousness and Views. |
云何識陰思惟斷？ |
Why do you know the Yin and think about it? |
識陰不善非見斷思惟斷煩惱相應意界意識界，是名識陰思惟斷。 |
The unwholesome consciousness yin is not the cutting off of views, thoughts, and troubles, which corresponds to the realm of consciousness. This is called the cessation of consciousness yin, thoughts, and troubles. |
云何識陰非見斷非思惟斷？ |
How can one know that Yin is not cut off by seeing, nor cut off by thinking? |
識陰善無記眼識乃至意識，是名識陰非見斷非思惟斷。 |
The Yin of Consciousness is good and has no memory of eye consciousness and even consciousness. This is called the Yin of Consciousness, which is neither the judgment of seeing nor the judgment of thinking. |
五陰，幾見斷因、幾思惟斷因、幾非見斷非思惟斷因？ |
For the five yins, how often do you see the cause, how often do you think about it, and how often do you not see it and don’t think about it? |
一切三分或見斷因或思惟斷因或非見斷非思惟斷因。 |
All three parts are judged by seeing or thinking, or by not seeing or thinking. |
云何色陰見斷因？ |
Why is the color Yin seeing the cause? |
色陰見斷法報眼入耳鼻舌身入，身非好色、非端嚴、非妍[＊]膚、非嚴淨，身非好聲、非眾妙聲、非軟聲，身非[3]眾妙香、非[4]好香、[5]非軟香、非適意香，身甜[＊]酢苦辛醎淡涎癊，身冷熱麁重堅[＊]澁，見斷因心所起去來屈申迴轉身教集聲音句言語口教、身口非戒無教、有漏身進，是名色陰見斷因。 |
The dharma-retribution of seeing the yin of color and breaking it enters the eyes, ears, nose, tongue and body. The body is not lusty, not strict, not beautiful[*], the skin is not strict and pure, the body is not good voice, not wonderful voice, not soft voice, the body is not [3 ] All kinds of wonderful fragrance, not [4] good fragrance, [5] not soft fragrance, not pleasant fragrance, the body is sweet [*] bitter and pungent, the saliva is pale, the body is cold and hot, and the body is heavy and hard [*]. See the broken heart. When you get up, go around, turn around, teach, collect sounds, sentences, words, orally, your body and speech are not precepts and have no teachings, and there are leaks in the body, these are the causes of the destruction of name, form, and negative views. |
云何色陰思惟斷因？ |
Why is it so dark to think about the cause? |
色陰思惟斷法報眼入耳入鼻入舌入身入，身非好色、非端嚴、非妍[＊]膚、非嚴淨，身非好聲、非眾妙聲、非軟聲，身非[6]好香、非軟香、非適意香，身甜[＊]酢苦辛醎淡涎癊，身冷熱麁重堅[＊]澁，思惟斷因心所起去來屈申迴轉身教、[7]集聲音句言語口教、身口非戒無教、有漏身進，是名色陰思惟斷因。 |
The body of the eye, the ear, the nose, the tongue, the body is not beautiful, the skin is not strict, the skin is not beautiful, the skin is not strict and pure, the body is not a good voice, the voice is not wonderful, the voice is not soft, the body is not It is not [6] good-smelling, not soft-smelling, not pleasant-smelling. The body is sweet [＊] bitter and pungent, and the saliva is pale. The body is cold and hot, and heavy and hard [＊]. The thoughts are broken due to the rise and fall of the mind. Turn around and teach, [7] collect sounds, sentences, words and mouth to teach, body and speech are not precepts and have no teaching, and there are leaks in the body, which are the causes of the judgment of name, color and yin. |
云何色陰非見斷非思惟斷因？ |
How can color and yin not be judged by seeing and judged by thinking? |
色陰善色陰善法報、色陰非報非報法眼入耳入鼻入舌入身入，身好色端嚴妍[＊]膚嚴淨、身好聲眾妙聲軟聲、身好香軟香適意香、身甜[＊]酢苦辛醎淡涎癊、身冷熱輕細軟滑，非見斷非思惟斷因心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲香味[8]外觸身識所知，有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰非見斷非思惟斷因。 |
Color Yin is good, color Yin is good, and color Yin is not rewarded. Dharma enters the eyes, the ears, the nose, the tongue, and the body. The body is beautiful, the color is bright, and the skin is clean and pure. Fragrance is pleasant to the mind, sweet to the body [*] The taste is bitter and pungent, the taste is pale, the body is cold and hot, light and soft, it is not cut off by sight or thought, it is not cut off by thinking because of the rising of the mind. Known by the eye-consciousness of form, external sounds, fragrances [8] and known by external contact and body-consciousness, there are leaks in the body, speech, precepts, and no teaching, there are leaks in the body, there are leaks in the body to eliminate, right speech, right action, right livelihood, and right body in and out, this is the name and form. Yin cannot be judged by seeing, nor can it be judged by thinking. |
云何受陰見斷因？ |
How can one receive Yin and see the cause? |
受陰若見斷受陰見斷法報眼觸受耳鼻舌身意觸受，是名受陰見斷因。 |
If the view of receiving yin is broken, the seeing of receiving yin is broken, the eyes, the nose, the tongue, the body and the mind are touched, this is called the cause of the seeing of receiving yin. |
云何受陰思惟斷因？ |
Why should I suffer from the clouds and think about the cause? |
受陰思惟斷受陰思惟斷法報眼觸受耳鼻舌身意觸受，是名受陰思惟斷因。 |
The thought of receiving Yin is to cut off the thought of receiving Yin. The thinking of receiving Yin is to cut off the effects of the eyes, the ears, the nose, the tongue, the body and the mind. This is called the thinking of receiving Yin to cut off the cause. |
云何受陰非見斷非思惟斷因？ |
How can one receive Yin without seeing and contemplating the cause? |
受陰善受陰善法報、受陰非報非報法眼觸受耳鼻舌身意觸受，是名受陰非見斷非思惟斷因。 |
Receiving Yin is good, receiving Yin is good for Dharma retribution, receiving Yin is not retributive, and is not retributive. Dharma, eyes, ears, nose, tongue, body, and mind are touched. This is called receiving Yin, which is not judged by sight and not judged by thinking. |
云何想陰見斷因？ |
Why do you think that Yin Jian can determine the cause? |
想陰不善非思惟[9]斷相應見斷煩惱相應法想，是名想陰見斷因。 |
Thinking of yin is not good and is not thought. [9] Cutting off the corresponding views and cutting off the corresponding thoughts of troubles and thoughts is called thinking of yin and cutting off the causes. |
云何想陰思惟斷因？ |
Why do you want to think about the cause? |
想陰不善非見斷思惟[10]斷煩惱相應法想，是名想陰思惟斷因。 |
Thinking of Yin is unwholesome, not seeing and cutting off thoughts [10] Cutting off the corresponding thoughts of troubles, this is called thinking of Yin, thinking and cutting off the causes. |
云何想陰非見斷非思惟斷因？ |
Why do you think that Yin can't be judged by seeing or thinking about the cause? |
若想陰善想陰善法報想陰若非報非報法色想聲香味觸法想，是名想陰非見斷非思惟斷因。 |
If you think of Yin as good, think of Yin as good, think of Dharma retribution, think of Yin, if it is not retribution, think of Dharma, color, sound, fragrance, touch, Dharma, think about Yin, this is called thinking of Yin, not seeing, not thinking, and judging the cause. |
云何行陰見斷因？ |
How can one go through the yin and see the cause? |
行陰見[11]斷行陰見斷法報思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、[12]生老死、命、[13]結，是名行陰見斷因。 |
[11] Cutting off the yin view of karma, cutting off the dharma retribution, thought, contact, contemplation, awareness, insight, insight, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, doubt, fear, worry , make, [12] birth, old age and death, fate, [13] knot, this is the name of the cause of the Yin movement. |
云何行陰思惟斷因？ |
Why do you go to the dark side and think about the cause? |
行陰若思惟[14]斷行陰思惟斷法報思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、[15]疑、怖、煩惱、使、生、命、結，是名行陰思惟斷因。 |
If the yin movement is thought [14] The yin movement is cut off and the dharma retribution is thought, contact, contemplation, enlightenment, view, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, [15] Doubt , fear, trouble, cause, life, life, knot, this is the name of thinking about the cause of Yin. |
云何行陰非見斷非思惟斷因？ |
How can you do Yin without seeing and thinking to judge the cause? |
行陰若行陰善善法報、行陰非報非報法，除疑、煩惱、使、結，餘行陰非見斷非思惟斷因，是名行陰非見斷非思惟斷因。 |
If the Yin movement is good and good, and the Yin movement is not a reward, it will eliminate doubts, worries, problems, and knots. The rest of the Yin movement is not to see and not think about the cause. This is called the Yin movement to not see the non-viewing and not to think about the cause. |
云[16]何識陰見斷因？ |
Yun [16] How can one identify the yin and see the cause? |
識陰若見斷識陰見斷法報眼識乃至意識，是名識陰見斷因。 |
If the consciousness yin is cut off, the consciousness yin is cut off, and the dharma-retribution eye consciousness and even consciousness are cut off. This is called the cause of the consciousness yin cutting off the view. |
云何識陰思惟斷因？ |
How can one recognize the yin and think about the cause? |
識陰思惟斷識陰思惟斷法報眼識乃至意識，是名識陰思惟斷因。 |
Thinking about the Yin of consciousness cuts off the Yin of consciousness. Thinking about it cuts off Dharma retribution, eye consciousness and even consciousness. This is called the cause of thinking about the Yin of consciousness. |
云何識陰非見斷非思惟斷因？ |
How can one recognize Yin without seeing or thinking to judge the cause? |
識陰善識陰善法報、識陰非報非報法眼識乃至意識，是名識陰非見斷非思惟斷因。 |
Consciousness Yin is good, Consciousness Yin is good for Dharma retribution, Consciousness Yin is not retribution, non-retribution Dharma eye consciousness and even consciousness are called the cause of Consciousness Yin non-seeing and non-thinking. |
五陰，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？ |
Among the five yins, how many are related to the desire realm, how many are related to the color realm, how many are related to the colorless realm, and how many are not related to each other? |
一切四分或欲界繫或色界繫或無色界繫或不繫。 |
All four parts may be related to the desire realm, the form realm, or the formless realm, or not. |
云何色陰欲界繫？ |
What color is the realm of yin and desire? |
色陰欲漏有漏眼入耳鼻舌身入香入味入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，身好聲非好聲、眾[1]妙聲非眾妙聲、軟聲非軟聲，身冷熱輕重麁細[＊]澁滑堅軟，欲行心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所[2]知欲漏有漏、外聲外觸身識所知欲漏有漏、身口非戒無教、有漏身口戒無教、有漏身進，是名色陰欲界繫。 |
Desire for sex, leakage into eyes, nose, tongue, body, fragrance, taste. A good-looking body is not a lustful person, a strict appearance is not a strict one, a fair skin is not a fair skin, a clean skin is not a clean voice, and a good voice is not a good voice. All [1] Wonderful sounds are not all wonderful sounds, soft sounds are not soft sounds, the body is cold and hot, light and heavy, fine and thin [*] smooth and soft, desires to do what the mind wants, turn around and teach, gather the sounds, speak and speak orally , there are leaks of external form, eye consciousness [2] knowledge of desire and leakage, external sound and external contact body consciousness, knowledge of desire and leakage, leakage of body and speech, non-precepts and teachings of body and speech, leakage of body and speech, no guidance, and leakage of body. This is the name. The realm of color, yin and desire. |
云何色陰色界繫？ |
What is the color of the Yin color realm? |
色陰色漏眼入耳入，身好色端嚴妍[＊]膚嚴淨、身好聲眾妙聲軟聲、身冷輕細軟滑，色行心所起去來屈申迴轉身教、[3]集聲音句言語口教，外色眼識所知色漏有漏、外聲外觸身識所知色漏有漏，有漏身口戒無教、有漏身除，是名色陰色界繫。 |
The color is negative, the eyes are leaking, the ears are entering, the body is good, the color is bright and beautiful [*] the skin is clean, the body is good, the voice is soft and the voice is soft, the body is cold, light and soft, the color moves and the mind arises, Qu Shen turns around and teaches, [3 ] A collection of sound sentences, spoken words, and oral teachings. The external form, eye consciousness, and external consciousness know the external leakage and leakage. The external sound and external contact body consciousness know the external leakage and leakage. If the leakage of the body and the mouth are not taught, there is the leakage of the body. This is the name, form, and color. Boundary system. |
云何色陰無色界繫？ |
Why is the color-yin colorless realm system? |
色陰無色漏有漏、有漏身口戒無教、有漏身進有漏身除，是名色陰無色界繫。 |
Form Yin has colorless leakage, there is leakage, there is leakage in the body and speech, there is no teaching, there is leakage in the body and there is leakage in the body to eliminate, this is the name of form, Yin and colorless realm system. |
云何色陰不繫？ |
Why is the color Yin but not tied? |
色陰若聖無漏正語正業正命、正身進正身除，是名色陰不繫。 |
If the color-yin is holy and has no leakage, right speech, right deeds, right livelihood, right body, right body, right body, and right body, this is the name, color-yin, not connected. |
云何受陰欲界繫？ |
Why is it bound to the realm of Yin and Desire? |
受陰欲漏[4]有漏眼觸受耳[5]鼻舌身意觸受，是名受陰欲界繫。 |
There is leakage of Yin and Desire [4] There is leakage through the eyes, touch, and ears [5] and nose, tongue, body, and mind. This is called the realm of Yin and Desire. |
云何受陰色界繫？ |
Why is Yun subject to the Yin color realm? |
受陰色漏有漏眼觸受耳鼻[6]舌身意觸受，是名受陰色界繫。 |
There is leakage of Yin color by the eyes, touch, ears and nose [6], touch by tongue, body and mind, which is called Yin color boundary system. |
云何受陰無色界繫？ |
Why do you suffer from the yin colorless realm? |
受陰無色漏有漏意觸受，是名受陰無色界繫。 |
The colorless leakage of the Yin-receptor has the feeling of leakage, which is called the colorless boundary system of the Yin-receptor. |
云何受陰不繫？ |
Why is it that Yin is not connected? |
受陰聖無漏意觸受，是名受陰不繫。 |
The holy feeling of receiving Yin has no leakage, which is called receiving Yin without any leakage. |
云何想陰欲界繫？ |
Why do you think about the relationship between Yin and Desire? |
想陰欲漏有漏色想聲香味觸法想，是名想陰欲界繫。 |
Thinking about leakage of yin, desire, color, sound, fragrance, touch, and thoughts is called thinking about the realm of yin and desire. |
云何想陰色界繫？ |
Why do you think about the Yin color realm? |
想陰色漏有漏色想聲香味觸法想，是名想陰色界繫。 |
Thinking about the Yin color leakage, thinking about the Yin color leakage, thinking about the sound, fragrance, touch and Dharma, this is called thinking about the Yin color realm system. |
云何想陰無色界繫？ |
Why do you think about the Yin colorless realm? |
想陰無色漏有漏法想，是名想陰無色界繫。 |
The thought of Yin colorless leakage and the thought of leakage of Dharma is called the thought of Yin colorless realm system. |
云何想陰不繫？ |
Why do you think that Yin is not connected? |
想陰聖無漏法想，是名想陰不繫。 |
Thinking that the yin sage has no leakage is called thinking that the yin is not connected. |
云何行陰欲界繫？ |
How can I travel to the realm of yin and desire? |
若行陰欲漏有漏思、觸、思惟、覺觀、見、慧、解脫、無貪無恚無癡、順信、悔、不悔、悅、喜、心進、信、欲、不放逸、念、疑、怖、煩惱、使、生老死、命、結，是名行陰欲界繫。 |
If there are outflows of Yin Desire, there will be outflows of thought, contact, contemplation, enlightenment, insight, wisdom, liberation, no greed, no hatred, no delusion, obedience, regret, no regrets, joy, joy, mental advancement, faith, desire, and persistence. Ease, thoughts, doubts, fears, worries, emotions, birth, old age, death, fate, and knots are called the yin realm of desire. |
云何行陰色界繫？ |
How can I travel to the Yin color realm? |
若行陰色漏有漏思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩惱、使、生老死、命、結、無想定，是名行陰色界繫。 |
If the Yin-colored outflow has outflows of thought, contact, reflection, enlightenment, insight, wisdom, liberation, non-delusion, obedience, joy, joy, advancement of mind, elimination of mind, faith, desire, non-relaxation, mindfulness, and concentration, Mental equanimity, doubts, worries, emotions, birth, old age, death, destiny, knots, and non-contemplation concentration are called the Yin-material world system. |
云何行陰無色界繫？ |
How can I travel to the yin colorless realm? |
若行陰無色漏有漏思、觸、思[7]惟、見、慧、解脫、無癡、順信、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩惱、使、生老死、命、結，是名行陰無色界繫。 |
If the colorless leakage of the yin is caused by thoughts, contact, and thoughts [7], vision, wisdom, liberation, non-delusion, obedience, mind progress, mind elimination, faith, desire, not letting go, mindfulness, concentration, and equanimity of mind , doubts, worries, problems, birth, old age, death, fate, and knots, this is called the formless realm of the yin. |
云何行陰不繫？ |
How can the cloud not be tied to the yin? |
行陰聖無漏思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定，是名行陰不繫。 |
The Yin Saint has no outflows in thoughts, contact, contemplation, enlightenment, vision, wisdom, liberation, non-delusion, obedience, joy, joy, mental advancement, mental elimination, faith, desire, non-distraction, mindfulness, concentration, and mental equanimity. , obtain the result, and end the samadhi, this is called the unconnected Yin. |
云何識陰欲界繫？ |
How do you know the system of Yin and Desire Realm? |
識陰若欲漏有漏眼識乃至意識，是名識陰欲界繫。 |
If the consciousness Yin leaks, there will be leakage of eye consciousness and even consciousness, which is called the consciousness Yin desire realm system. |
云何識陰色界繫？ |
How do you know the Yin color realm? |
識陰色漏有漏眼識耳識身識意識，是名識陰色界繫。 |
The consciousness of Yin color leakage has the consciousness of leakage of eyes, ears, body and consciousness, which is called the Yin color realm system of consciousness. |
云何識陰無色界繫？ |
How can we understand the colorless realm of Yin? |
識陰無色漏有漏意界意識界，是名識陰無色界繫云何識陰不繫？ |
Consciousness Yin is colorless and leaks, and there is leakage in the consciousness realm. This is called the consciousness Yin colorless realm. How can consciousness Yin not be tied to it? |
識陰聖無漏意界意識界，是名識陰不繫。 |
The realm of consciousness, the holy realm of consciousness without leakage, is called the realm of consciousness without leakage. |
五陰，幾過去、幾未來、幾現在、幾非過去非未來非現在？ |
The five yins, how many past, how many future, how many present, how many are neither past nor future nor present? |
一切三分或過去或未來或現在。 |
Everything is triangular or past or future or present. |
云何色陰過去？ |
Why is the color cloudy in the past? |
色陰生已滅，是名色陰過去。 |
The yin of form has arisen and ceased, and the yin of name and form has passed away. |
云何色陰未來？ |
What color is the future? |
色陰[8]未生未出，是名色陰未來。 |
The color-yin [8] has not yet been born and has not yet emerged, which is the name of the future of color-yin. |
云何[9]色陰現在？ |
Why [9] is the color gloomy now? |
生未滅色陰，是名色陰現在。 |
The form-yin that is born but not destroyed is the present state of name-form-yin. |
受陰、想陰、行陰、識陰亦如是。 |
The same goes for receiving yin, thinking about yin, moving yin, and recognizing yin. |
[10] |
[10] |
舍利弗阿毘曇[11]論卷第[12]三 |
Shariputra Abhitan [11] Treatise Volume [12] Three |
顯示版權資訊 |
Show copyright information |
T1548 舍利弗阿毘曇論卷/篇章 四 |
T1548 Shariputra Abhitan's Treatise Volume/Chapter 4 |
舍利弗阿毘曇論卷第四 |
Sāriputta Abhidamāṇī Volume 4 |
姚秦[＊]罽賓三藏[＊]曇摩耶舍共[＊]曇摩崛多[＊]等譯 |
Translated by Yao Qin [*] Jibin Sanzang [*] Tamaya Shegong [*] Tanmo Juduo [*] and others |
問分四聖諦品第四 |
Question 4 of the Four Noble Truths |
問曰： |
Question: |
幾聖諦？ |
How many noble truths? |
答曰： |
Answer: |
四。 |
Four. |
何等四？ |
How four? |
苦聖諦、苦集聖諦、苦滅聖諦、苦滅道聖諦。 |
The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path of Suffering. |
云何苦聖諦？ |
Why bother with the Holy Truth? |
生苦、老苦、病苦、死苦、不愛會苦、愛別離苦、所求不得苦、除愛總五受陰苦，是名苦聖諦。 |
The suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of not meeting love, the suffering of separation from love, the suffering of not getting what you want, and the pain of all five feelings except love, is called the Noble Truth of Suffering. |
此苦聖諦，真實如爾非不如[13]爾、不異不異物，如如來正說聖人諦故，是名聖諦。 |
This holy truth of suffering is as real as you, not inferior to you [13], not different from you, not different from you. Tathagata Tathagata just speaks the truth of saints, so it is called the holy truth. |
云何生？ |
Yun Hesheng? |
若諸眾生，諸眾中生、重生、增長生、[14]陰、得諸入、眾和合，是名生。 |
If all living beings are born, reborn, and increased among all living beings, [14] Yin, get the entry of all, and the harmony of all, this is called birth. |
云何老？ |
How old is Yun? |
若諸眾生。 |
If all sentient beings. |
諸眾中，衰寢戰掉、諸根熟、命減行故，是名老。 |
Among all the people, those who are tired of sleep and war, whose faculties are ripe, and whose life is diminished are called old. |
云何病？ |
What's wrong with you? |
若諸眾生，諸眾中病作病客病苦病、因熱生病因冷因風、自[15]地時變、諸大增減不等、業報雜病，是名病。 |
If all sentient beings are suffering from illnesses, illnesses due to heat, cold or wind, changes in time due to [15] circumstances, various increases or decreases, and miscellaneous diseases due to karma, these are called diseases. |
云何死？ |
Yun He died? |
若諸眾生，諸眾中終沒死時過、陰壞捨身、變滅離眾，是名死。 |
If among all sentient beings, there is no time for death among all beings, if the Yin destroys the body, changes and disappears and separates from all beings, this is called death. |
云何不愛會？ |
Why not love the meeting? |
若不愛不喜不適意，若惡獸毒虫等、若棘刺穢陋坑岸山[1]嶮等、若不適意色聲香味觸法，眾生若彼居、親近不獨、共雜不離、[2]不離不異、相應不別，是名不愛會。 |
If you don't love, don't like, don't like it, if it's evil beasts, poisonous insects, etc., if it's thorny, filthy, pits, mountains, etc. Being the same, corresponding but not different, is the name of the non-love association. |
云何愛別離？ |
Why do you love separation? |
若愛喜適意，若父母兄弟姊妹妻子、若親厚諸臣眷屬、適意色聲香味觸法，眾生若不共彼居、不親近、獨、不雜異、不相應、別離，是名愛別離。 |
If you love and like what you like, if you are parents, brothers, sisters, wives, if you are friendly to all ministers and relatives, if you like colors, sounds, smells, fragrances, and dharma, if all living beings do not live together, are not close, are alone, do not mix, do not correspond, and are separated, this is called love and separation. |
云何所求不得苦？ |
Why can't you ask for pain? |
若欲希望定得未得，若色聲香味觸法，眾生若不得、彼重不得、不貴、不自在、不自由、所欲不成就，是名所求不得苦。 |
If the desire for concentration is not achieved, if the appearance, sound, smell, fragrance, and dharma are not available, if living beings are not able to achieve it, if they are not important, if they are not noble, not comfortable, not free, and what they want cannot be achieved, then it is called that what you seek will not suffer. |
云何除愛總五受陰苦？ |
How can there be five kinds of suffering besides love? |
色受陰、受想行識受陰。 |
Form is affected by Yin, and thoughts, thoughts, actions, and consciousness are affected by Yin. |
云何色受陰？ |
Yunhe color suffers from Yin? |
若一切色有漏取，是名色受陰。 |
If there is omission in all forms, it means that name and form are subject to Yin. |
云何受想行識受陰？ |
Why do you suffer from thoughts, actions, and consciousness? |
若一切識有漏取，是名識受陰。 |
If there is any omission in all consciousness, it is called consciousness suffering from Yin. |
是名除愛總五受陰苦。 |
This is the name of the five sufferings except love. |
云何苦集聖諦？ |
Why bother to collect the holy truth? |
此愛復有喜欲彼彼染，是名苦集聖諦。 |
This love is tinged with joy and desire, and this is called the Noble Truth of the Origin of Suffering. |
云何苦集聖諦？ |
Why bother to collect the holy truth? |
二愛，內愛、外愛，是名苦集聖諦。 |
The two loves, inner love and outer love, are called the Noble Truth of the Origin of Suffering. |
云何苦集聖諦？ |
Why bother to collect the holy truth? |
三愛，欲愛、有愛、非有愛，是名苦集聖諦。 |
The three loves, sensual love, existent love, and non-existent love, are called the Noble Truth of the Origin of Suffering. |
云何苦集聖諦？ |
Why bother to collect the holy truth? |
四染，欲染、色染、無色染、見染，是名苦集聖諦。 |
The four stains are desire stain, color stain, colorless stain, and sight stain. This is called the Noble Truth of the Origin of Suffering. |
云何苦集聖諦？ |
Why bother to collect the holy truth? |
六愛，色、愛、聲、香、味、觸、法愛，是名苦集聖諦。 |
The six loves, color, love, sound, smell, taste, touch, and love of dharmas, are called the Noble Truth of the Origin of Suffering. |
云何苦集聖諦？ |
Why bother to collect the holy truth? |
三十六愛行，十八愛行內所造、十八愛行外所造，是名苦集聖諦。 |
Thirty-six acts of love, created within the eighteen acts of love, and created by the eighteen acts of love outside. This is called the Noble Truth of the Origin of Suffering. |
此苦集聖諦，真實如爾非不如爾、不異不異物，如如來正說聖人諦故，是謂聖諦。 |
This holy truth of the origin of suffering is as real as you, not inferior to you, no different from you, and no different thing. Therefore, the Tathagata expounds the truth of the sage, so it is called the holy truth. |
云何內愛？ |
Why love in love? |
內法中欲染重欲染、憐不逆樂、樂欲可重可究竟可、不足不滿、著重著津漏、親近愛[3]支網、能生苦根生希望渴宅耽忍、[4]能廣創愛，是名內愛。 |
In the inner law, desire is more important than desire, pity is not contrary to pleasure, pleasure and desire can be heavy or not, dissatisfaction is not enough, the focus is on leakage, closeness and love [3] branch network, can give rise to the root of suffering, hope, thirst, homesteading, [4] ] Being able to create love widely is called inner love. |
云何外愛？ |
Why love outside? |
外法中欲染重欲染、憐不逆樂、樂欲可重可究竟可、不足不滿、著重著津漏、親近愛[＊]支網、能生苦根希望渴宅耽忍、[＊]能廣創愛，是名外愛。 |
In the external method, desire is more important than desire, pity is not contrary to pleasure, pleasure and desire can be heavy or not, not enough and dissatisfied, focusing on leakage, close love [＊] branch network, can produce roots of suffering, hope, thirst, residence, and patience, [＊] Being able to create love widely is called extravagant love. |
云何欲愛？ |
Why do you want to love? |
欲界法中欲染重欲染、憐不逆樂、樂欲可重可究竟可、不足不滿、著重著津漏、親近愛[＊]支網、能生苦根希望渴宅耽忍、[＊]能廣創愛，是名欲愛。 |
In the Dharma of the Desire Realm, desire stains are more important than desires stains, pity is not contrary to pleasure, pleasures and desires can be heavy or not, not enough and dissatisfied, focusing on leakage, close love [＊] branch network, can produce roots of suffering, hope, thirst, residence, and patience, [＊ ] Being able to create love extensively is called desire love. |
云何有愛？ |
How can there be love? |
色界無色界法中欲染乃至[5]廣創愛，是名有愛。 |
Desire in the formless realm and even [5] creating love in the formless realm is called having love. |
云何非有愛？ |
Why is there love? |
若有人強言有我，若[6]杖怖苦病等[7]逼，便希望我斷壞非有。 |
If someone insists that I exist, and if [6] the rod is afraid of suffering, illness, etc. [7], they hope that I will cease to exist. |
彼法中欲染乃至廣創愛，是名非有愛。 |
In that way, desire is tainted and even creates love, which is called non-love. |
云何欲染？ |
Why do you want to dye it? |
若欲、欲膩、欲喜、欲愛、欲[＊]支、欲耽、欲態、欲渴、欲燋、欲網，是名欲染。 |
If there is desire, desire gratification, desire pleasure, desire love, desire [*] branch, desire indulgence, desire state, desire thirst, desire burning, desire net, this is called desire defilement. |
云何色染？ |
Yunhe color dye? |
若色欲、色膩、色喜、色愛、色[＊]支、色耽、色態、色渴、色燋、色網，是名色染。 |
If there is lust for color, gratification of color, joy of color, love of color, branch of color, lust for color, state of color, thirst for color, lust for color, and net of color, this is called color dyeing. |
云何無色染？ |
Why is it colorless? |
若無色欲、無色膩、無色喜、無色愛、無色[＊]支、無色耽、無色態、無色渴、無色燋、無色網，是名無色染。 |
If there is no color desire, no color gratification, no color joy, no color love, no color[*] branch, no color trance, no color state, no color thirst, no color burning, and no color net, it is called colorless dye. |
云何見染？ |
Why is it possible to see an affair? |
若見欲、見膩、見喜、見愛、見[＊]支、見耽、見態、見渴、見燋、見網，是名見染。 |
If you see desire, see gratification, see joy, see love, see the [*] branch, see attachment, see attitude, see thirst, see heat, see net, this is called seeing defilement. |
云何色愛？ |
What kind of love is this? |
眼知色，彼法中若欲染乃至廣創愛，是名色愛。 |
The eye knows form, and if desire stains or even creates love in that dharma, this is name and form love. |
云何聲香味觸法愛？ |
How can the sound, fragrance, or fragrance touch the love of Dharma? |
意知法，彼法中若欲染乃至廣創愛，是名法愛。 |
The mind knows the Dharma. If desire is tainted in that Dharma and even creates love, this is called Dharma love. |
云何十八愛行內所造？ |
Why are they created by the eighteen acts of love? |
如世尊說： |
As the Blessed One said: |
因此有此，因彼而有，如是因有異、因有[8]常、因有不[＊]常、因有我，當有彼我、當有如是我、當有異我、當有因得彼得如是得異、得希望、[9]當有希望、彼當有希望。 |
Therefore, there is this, and because of that, there is such a thing, because it is different, because it is [8] permanent, because it is not [*] permanent, because there is me, there should be another me, there should be such a me, there should be a different self, there should be Because Peter thus received wonder and hope, [9] he should have hope, and he should have hope. |
如是當有希望異當有，是名十八愛行內所造。 |
In this way, there should be hope and difference. This is called the creation of the Eighteen Loves. |
云何十八愛行外所造？ |
Why are the eighteen loves created by outsiders? |
如世尊說： |
As the Blessed One said: |
是因此有此是，因彼而有是。 |
Because of this, there is this, and because of that, there is. |
如是因有，是異因有、是當因有、是不當因有、是我當有、是彼我當有是，如是我當有是異我當有是、因得是、彼得是，如是得是異、得是希望、當有是希望、彼當有是希望。 |
So the cause is, it is the different cause, it is the due cause, it is not the due cause, it is I should have, it is the other I should have, so I should have, it is different, I should have it, because it is, Peter is, so Gaining is difference, gaining is hope, should have is hope, and should have is hope. |
如是當有是希望異當有，是名十八愛行外所造。 |
Such should exist, such hopes should exist, and this is what is called the Eighteen Loves. |
云何苦滅聖諦？ |
Why suffer the destruction of the noble truth? |
彼愛無餘、離欲、滅、捨、出、解脫、無宅、已斷、不復生，是名苦滅聖諦。 |
That love has no remainder, is free from desire, has ceased, is renounced, has left, is liberated, has no home, has ceased, and will never be reborn. This is called the noble truth of the cessation of suffering. |
云何苦滅聖諦？ |
Why suffer the destruction of the noble truth? |
智緣盡，是名苦滅聖諦。 |
The end of wisdom is called the noble truth of the cessation of suffering. |
是苦滅聖諦，真實如爾非不如爾、不異不異物，如如來正說聖人諦，是謂聖諦。 |
This is the holy truth of the cessation of suffering. It is as real as you, not as good as you, not different from you, not different from you. The Tathagata just speaks the truth of the sage. This is called the holy truth. |
云何智緣盡？ |
Why is the fate of wisdom gone? |
若法智盡彼法盡，是名智緣盡。 |
If the wisdom of the Dharma is exhausted, the Dharma is exhausted, this is called the wisdom condition. |
云何智緣盡？ |
Why is the fate of wisdom gone? |
若法得聖道滅彼法滅，是名智緣盡。 |
If a Dharma attains the Holy Path and is destroyed, that Dharma is destroyed, this is called the end of the condition of wisdom. |
云何智緣盡？ |
Why is the fate of wisdom gone? |
數謂知彼智若知法滅彼結滅，是名智緣盡。 |
It is said that the wisdom of knowing the other is that if the knowledge of the Dharma is destroyed and the attachment is destroyed, this is called the exhaustion of the conditions of wisdom. |
云何智緣盡？ |
Why is the fate of wisdom gone? |
四沙門果，須陀洹果、斯陀含果、阿那含果、阿羅漢果，是名智緣盡。 |
The four Samana Fruits, Sotapanna Fruit, Stragami Fruit, Anagami Fruit, and Arahant Fruit, are called the perfection of knowledge. |
云何須陀洹果？ |
Why is there so-tapanna fruit? |
若見斷三煩惱斷，身見、疑、戒盜，是名須陀洹果。 |
If the three defilements are eliminated, namely, view of the body, doubt, and abstinence from stealing, this is called Sotapanna fruition. |
云何須陀洹果？ |
Why is there so-tapanna fruit? |
見斷三煩惱斷，身見、疑、戒盜，若得甘露，是名須陀洹果。 |
If the three defilements are eliminated, namely, view of the body, doubt, and abstinence from stealing, then nectar is obtained, which is called Sotapanna fruit. |
云何須陀洹果？ |
Why is there so-tapanna fruit? |
若見斷三煩惱斷，身見、疑、戒盜，聖道一時俱斷煩惱，是名須陀洹果。 |
If the three afflictions of seeing are eliminated, namely, body-view, doubt, and abstinence from stealing, then the noble path will eliminate all the afflictions at once, this is called Sotapanna fruition. |
云何須陀洹果？ |
Why is there so-tapanna fruit? |
見斷三煩惱，身見、疑戒、盜，聖道一時俱斷煩惱，若得甘露，是名須陀洹果。 |
The three troubles of seeing are cut off, namely, body view, doubt and precepts, and stealing. The noble path can cut off the troubles at once. If you get nectar, this is called Sotapanna fruit. |
云何斯陀含果？ |
Yun Hesituo contains fruit? |
若見斷三煩惱斷，身見、疑、戒盜，煩惱思惟斷，欲愛瞋恚煩惱分斷，是名斯陀含果。 |
If the three troubles of seeing are cut off: view of the body, doubt, and abstention, the troubles of thinking are cut off, and the troubles of desire, love, anger, and hatred are cut off, this is called the fruit of Sri Lanka. |
云何斯陀含果？ |
Yun Hesituo contains fruit? |
若見斷三煩惱，身見、疑、戒盜思惟斷，欲愛瞋恚分斷，若得甘露，是名斯陀含果。 |
If the three defilements are seen and eliminated, the view of the body, doubts, abstentions, thieves and thoughts, and desire, love, anger, and hatred are eliminated, and if nectar is obtained, this is called the fruit of Sri Lanka. |
云何斯陀含果？ |
Yun Hesituo contains fruit? |
若見斷三煩惱，身見、疑、戒盜，聖道一時俱斷，煩惱思惟斷，欲愛瞋恚煩惱分斷，聖道一時俱斷煩惱，是名斯陀含果。 |
If the three afflictions of seeing are cut off: view of the body, doubt, and abstention from stealing, and the noble path is cut off at once, and the troubles and thoughts are cut off, and the troubles of desire, love, anger, and hatred are cut off, and the noble path is cut off at the same time, then this is called the fruit of Sri Lanka. |
云何斯陀含果？ |
Yun Hesituo contains fruit? |
見斷三煩惱，身見、疑、戒盜，聖道一時俱斷，煩惱思惟斷，欲愛瞋恚煩惱分斷，聖道一時俱斷煩惱，若得甘露，是名斯陀含果。 |
The three afflictions are cut off by seeing: view of the body, doubt, and abstention from stealing. The noble path is cut off instantly. The troubles and thoughts are cut off. The troubles of desire, love, anger, and hatred are cut off. The noble path is cut off all the troubles at once. If you get nectar, this is called the fruit of Sri Lanka. |
云何阿那含果？ |
Why the Anagami fruit? |
若五下分煩惱斷，身見、疑、戒盜、欲愛、瞋恚，是名阿那含果。 |
If the five lower parts of the body are freed from the afflictions of body view, doubt, abstention from stealing, desire, and anger, this is called the fruit of Anagami. |
云何阿那含果？ |
Why the Anagami fruit? |
五下分煩惱斷，身見、疑、戒盜、欲愛、瞋恚，若得甘露，是名阿那含果。 |
If the five lower divisions of defilement are eliminated, namely, body view, doubt, abstinence from stealing, desire, and anger, then nectar is obtained, which is called the fruit of Anagami. |
云何阿那含果？ |
Why the Anagami fruit? |
五下分煩惱斷，身見、疑、戒盜、欲愛、瞋恚，聖道一時俱斷煩惱，是名阿那含果。 |
The five lower divisions of the affliction, namely, body-view, doubt, abstinence from stealing, lust, and anger, are all eliminated by the noble path at once. This is called the fruit of Anagami. |
云何阿那含果？ |
Why the Anagami fruit? |
五下分煩惱斷，身見、疑、戒盜、欲愛、[A1]瞋[A2]恚，聖道一時俱斷煩惱，若得甘露，是名阿那含果。 |
The five lower parts of the affliction are eliminated: body view, doubt, abstinence from stealing, lust, [A1] hatred, [A2] hatred. The noble path can eliminate the affliction in one moment. If nectar is obtained, this is called the fruit of Anagami. |
云何阿羅漢果？ |
Why is Arhat fruit? |
若思惟斷色界無色界煩惱斷無餘，是名阿羅漢果。 |
If you meditate on the elimination of the formless realm and the elimination of troubles in the formless realm, this is called the fruit of Arahantship. |
云何阿羅漢果？ |
Why is Arhat fruit? |
思惟斷色界無色界煩惱斷無餘，若得甘露，是名阿羅漢果。 |
If you meditate on the elimination of all the troubles in the formless and formless realms, and obtain nectar, this is called the fruit of Arahantship. |
云何阿羅漢果？ |
Why is Arhat fruit? |
若一切煩惱盡，是名阿羅漢果。 |
If all worries are gone, this is called the fruit of Arahantship. |
云何阿羅漢果？ |
Why is Arhat fruit? |
[1]若一切煩惱盡，若得甘露，是名阿羅漢果。 |
[1] If all troubles are eliminated and nectar is obtained, this is called the fruit of Arahantship. |
云何苦滅道聖諦？ |
Why bother to understand the holy truth? |
此八[2]支聖道，正見、正覺、正語、正業、正命、正進、正念、正定，是名苦滅道聖諦。 |
These eight [2] Noble Paths are right view, right enlightenment, right speech, right action, right livelihood, right progress, right mindfulness, and right concentration. This is called the Noble Truth of the Suffering Path. |
是苦滅道聖諦，[3]苦實如爾非不如爾、不異不異物，如如來正說聖人諦，是謂聖諦。 |
This is the holy truth of the path of suffering. [3] Suffering is like you, not inferior to you, no different from you, no different thing. Tathagata Tathagata rightly expounds the truth of the sage, which is called the holy truth. |
云何正見？ |
What is the right view? |
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, contemplate the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles. |
見學人若須陀洹、斯陀含、阿那含，若觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。 |
I see students who are Sotapanna, Stragama, and Anagami, and if they have sufficient insight knowledge, and if they have the wisdom to contemplate the liberated mind, then they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit. |
無學人欲得阿羅漢，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
Unlearned people want to be Arhats and have not yet obtained the Holy Dharma. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhats. |
若實人若趣若法中[4]澤、重[＊]澤、究竟[＊]澤、法[＊]澤思惟覺，了達自相他相共相，思持辯觀進辯、慧[5]智見解、射方便術、焰光明[6]炤炬、慧眼慧根慧力、擇法正覺不癡，是名正見。 |
If you are a real person, if you are interested in Dharma [4] Ze, Zhong [*] Ze, Ultimate [*] Ze, Dharma [*] Ze, think and awaken, realize the self-phase, others and the common phase, think and hold the concept of debate to advance debate and wisdom. [5] Wisdom and understanding, expedient techniques, bright flames [6] Bright torches, wise eyes, wisdom, roots and wisdom, choosing the Dharma, enlightenment without delusion, this is called right view. |
云何正覺？ |
How can I be enlightened? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣若覺重覺正憶想、攀緣心了，是名正覺。 |
If a person is really interested, if he is aware of his thoughts and thoughts, he is called right enlightenment. |
云何正語？ |
What's the right word? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣若口四不善不樂盡離，見過戒慎不作不容，斷根盡無餘，彼不善法中堪行善，是名正語。 |
If a person is really interested in saying that the four unwholesome and unhappy things are completely gone, he has seen the precepts and is careful not to tolerate them, and he has cut off the roots and left nothing behind, he can do good deeds in the unwholesome dharma. This is called right speech. |
云何正業？ |
What's the point of business? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣若身三不善不樂遠離，見過戒慎不作不容，斷根盡無餘，彼不善法中堪行善，是名正業。 |
If a person is really like a person, if he keeps away from the three unwholesome things in his body, if he sees the precepts and is careful not to tolerate them, and if the roots are completely cut off, there is nothing left, then he can do good deeds in the unwholesome dharmas, which is called righteous deeds. |
云何正命？ |
What's the right destiny? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣除身口不善，餘邪命不樂遠離，見過戒慎不作不容，斷根盡無餘，彼不善法中堪行善，是名正命。 |
If a person is really good, except for the bad deeds of body and speech, he will not stay away from the remaining evil lives, he will be careful not to tolerate them when he sees the precepts, and he will cut off the roots and leave nothing behind. He can do good deeds in the unwholesome dharma. This is called right livelihood. |
云何正進？ |
What's going on? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣若身心發出度堪忍不退勤力進、不離不懈不緩不懶墮、進根進力進覺，是名正進。 |
If a person is real, if he is interested, if his body and mind are strong enough, he can endure it and never retreat, he will make progress diligently, he will not be separated, he will not be slow, he will not be lazy, he will enter the roots, he will gain strength, and he will be enlightened. This is called correct progress. |
云何正念？ |
Why do you have righteous thoughts? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣若念憶念微念慎念住不忘、如語相續念不失不奪不鈍、不鈍根念根念力念覺，是名正念？ |
If you are a real person, if you are interested, if you remember the slightest thought, be careful and not forget it, if the words are continuous, the thought will not be lost, not snatched, not dull, not dull, the root of thought, the root of thought, the power of thought, and the awakening, is this called right mindfulness? |
云何正定。 |
Yun He Zhengding. |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣若心住正住專住心一向心一樂心不亂依意心，獨定定根定力定覺，是名正定。 |
If you are a real person, if your mind is upright and abiding, your mind is single-minded, your mind is single-minded, your mind is not chaotic, your mind is independent, your mind is single-minded, your roots are concentrated, your strength is concentrated, and you are aware, this is called right concentration. |
四聖諦，幾色、幾非色？ |
How many forms and how many non-forms are there in the Four Noble Truths? |
二非色，二二分或色或非色。 |
The second is non-color, and the second is divided into two parts: color or non-color. |
云何二非色？ |
What's wrong with sex? |
集聖諦、滅聖諦，是名二非色。 |
The noble truth of gathering and the noble truth of annihilation are called two non-material forms. |
云何二二分或色或非色？ |
How can it be divided into two parts, color or non-color? |
苦聖諦、道聖諦，是名二二分或色或非色。 |
The Noble Truth of Suffering and the Noble Truth of Path are called two-parts, form or non-form. |
云何苦聖諦色？ |
Why suffer from the color of holy truth? |
眼入耳鼻舌身入、色入聲香味觸入，身口非戒無教、有漏身口戒無教、有漏身進有漏身除，是名苦聖諦色。 |
It enters the eyes, ears, nose, tongue, and body; forms, sounds, and fragrances enter; the body and speech are not precepted and have no teaching; there are leaks in the body and mouth, and there are no disciplines; there are leaks in the body and there are leaks in the body; this is called the noble truth of suffering. |
云何苦聖諦非色？ |
Why bother, the holy truth is not color? |
受、想、思、觸、思惟、覺觀、見、慧、解脫、無貪無恚無癡、順信、悔、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、怖、煩惱、使、生老死、命、結、無想定、眼識乃至意識，是名苦聖諦非色。 |
Feeling, thought, thought, contact, thought, awareness, view, wisdom, liberation, non-greed, non-hate, non-delusion, trust, regret, joy, joy, mental advancement, mental elimination, faith, desire, non-relaxation, mindfulness , concentration, mind equanimity, doubt, fear, worries, emotions, birth, old age, death, destiny, knots, non-contemplation concentration, eye awareness and even consciousness, this is called the noble truth of suffering and non-materiality. |
云何道聖諦色？ |
Where is the color of the holy truth? |
正語、正業、正命、正身進，是名道聖諦色。 |
Right speech, right action, right livelihood, and right progress are the noble truths of the path. |
云何道聖諦非色？ |
Why is the holy truth non-material? |
正見、正覺、正心進、正念、正定，是名道聖諦非色。 |
Right view, right awareness, right mind, right mindfulness, and right concentration are the noble truths of the Tao. |
四聖諦，幾可見、幾不可見？ |
How often are the Four Noble Truths visible or invisible? |
三不可見，一二分或可見或不可見。 |
Three is invisible, one and two are either visible or invisible. |
云何三不可見？ |
Yun He San is invisible? |
集聖諦、滅聖諦、道聖諦，是名三不可見。 |
The Noble Truth of Collecting, the Noble Truth of Extinction, and the Noble Truth of Path are called the Three Invisibles. |
云何一二分或可見或不可見？ |
Is the cloud divided into two parts, visible or invisible? |
苦聖諦，是名一二分或可見或不可見。 |
The Noble Truth of Suffering is called one or two parts, visible or invisible. |
云何苦聖諦可見？ |
Why can the holy truth be seen? |
色入，是名苦聖諦可見。 |
When color enters, the noble truth of suffering is visible. |
云何苦聖諦不可見？ |
Why is it that the holy truth cannot be seen? |
除色入，餘苦聖諦不可見，是名苦聖諦不可見。 |
Except for the entrance of form, the remaining noble truth of suffering cannot be seen. This is called the invisible truth of suffering. |
四聖諦，幾有對、幾無對？ |
How many of the Four Noble Truths are true and how many are not true? |
三無對，一二分或有對或無對。 |
Three has no right, one and two are either right or unright. |
云何三無對？ |
Yun He San is wrong? |
集聖諦、滅聖諦、道聖諦，是名三無對。 |
The Noble Truth of Collecting, the Noble Truth of Extinction, and the Noble Truth of Dao are called the Three Unpaired Truths. |
云何一二分或有對或無對？ |
How can one or two points be correct or not? |
苦聖諦，是名一二分或有對或無對。 |
The Noble Truth of Suffering is called one or two divisions, either correct or uncorrect. |
云何苦聖諦有對？ |
Why bother, the holy truth is correct? |
十色入，是名苦聖諦有對。 |
The entry of the ten colors is called the Noble Truth of Suffering. |
云何苦聖諦無對？ |
Why bother because the holy truth is uncorrect? |
初四色，受想乃至無想定，眼識乃至意識，是名苦聖諦無對。 |
The first four colors, perception and even non-contemplation concentration, eye consciousness and even consciousness, are called the Noble Truth of Suffering. |
四聖諦，幾聖、幾非聖？ |
How many of the Four Noble Truths are holy or not? |
二聖，二非聖。 |
Two saints, two non-saints. |
云何二聖？ |
Why are there two saints? |
滅聖諦、道聖諦，是名二聖。 |
The Noble Truth of Destruction and the Noble Truth of Path are called the Two Sages. |
云何二非聖？ |
Why are you not a saint? |
苦聖諦、集聖諦，是名二非聖。 |
The Noble Truth of Suffering and the Noble Truth of Collection are called the two non-sages. |
有漏無漏、有愛無愛、有求無求、當取非當取、有取無取、有勝無勝，亦如是。 |
There are leaks but not leaks, there is love but not love, there is seeking but not seeking, there is what should be taken but not what should be taken, there is taking but no taking, there is victory but no victory, it is the same. |
四聖諦，幾受、幾非受？ |
The Four Noble Truths: How much feeling and how much non-feeling? |
三非受，一二分或受或非受。 |
The third is non-feeling, and the first and second are either receiving or non-feeling. |
云何三非受？ |
Why don't you accept it? |
集聖諦、滅聖諦、道聖諦，是名三非受。 |
The noble truth of gathering, the noble truth of annihilation, and the noble truth of path are called the three non-feelings. |
云何一二分或受或非受？ |
How can it be divided into two parts: receiving or not receiving? |
苦聖諦，是名一二分或受或非受。 |
The Noble Truth of Suffering is called one or two divisions of suffering or non-feeling. |
云何苦聖諦受？ |
Why suffer to receive the noble truth? |
苦聖諦若內，是名苦聖諦受。 |
If the Noble Truth of Suffering is within, it is called the receiving of the Noble Truth of Suffering. |
云何苦聖諦受？ |
Why suffer to receive the noble truth? |
苦聖諦業法煩惱所生報我分攝眼入耳入鼻入舌入身入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，身好香非好香、軟香非軟香、適意香非適意香，身甜[1]酢苦辛醎淡涎癊，身冷熱輕重麁細澁滑堅軟，受心所起去來屈申迴轉身教、集聲音句言語口教有漏身、[2]集受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生、命，眼識乃至意識，是名苦聖諦受。 |
The retributions arising from the defilements of the noble truth of suffering are absorbed into the eyes, into the ears, into the nose, into the tongue, into the body. A good-looking body is not a good-looking body, a beautiful body is not a beautiful body, a fair skin is not a fair skin, a clean body is not a clean voice, and a good voice is not a good voice. A wonderful sound is not a wonderful sound, a soft sound is not a soft sound, a good fragrance is not a good fragrance, a soft fragrance is not a soft fragrance, a pleasant fragrance is not a pleasant fragrance, the body is sweet [1] bitter, pungent, pale and salivary, and the body is cold or hot. It is fine, smooth and soft, and when the feeling arises, it turns around and teaches, and it collects sounds, sentences, words and oral teachings. Liberation, regret, no regret, joy, joy, mental progress, faith, desire, thoughts, fear, life, life, eye consciousness and even consciousness, this is called the feeling of the noble truth of suffering. |
云何苦聖諦非受？ |
Why is the holy truth of suffering not suffering? |
苦聖諦外，是名苦聖諦非受。 |
In addition to the Noble Truth of Suffering, this is called the Noble Truth of Suffering, non-feeling. |
云何苦聖諦非受？ |
Why is the holy truth of suffering not suffering? |
苦聖諦善若不善無記非我分攝，若善心不善心、非報非報法，心所起去來屈申迴轉身教、集聲音句言語口教，若外色眼識所知、聲香味若外觸身識所知，身口非戒無教、有漏身口戒無教、有漏身進有漏身除，除命，餘受想乃至無想定，眼識乃至意識，是名苦聖諦非受。 |
The Holy Truth of Suffering is good. If it is not good, it cannot be remembered. It is not part of the self. If the good intention is not good, it is neither retribution nor retribution. When the mind arises, it will turn around and teach. It can be taught by voice, words, or words. If it is known by external form, eye consciousness, Sounds and fragrances can be known by external contact with the body. If the body and speech are not precepted and taught, there are leaks in the body and speech, there are no disciplines, there are leaks in the body and there are leaks in the body to remove, except for life, the remaining thoughts and even no concentration, eye consciousness and even consciousness, this is The noble truth of suffering is not feeling. |
內外亦如是。 |
The same is true inside and outside. |
四聖諦，幾有報、幾無報？ |
Of the Four Noble Truths, how often are there rewards and how often are there no rewards? |
一有報，一無報，二二分或有報或無報。 |
One has retribution, one has no retribution, and the other two are either retribution or no retribution. |
云何一有報？ |
Why is there any reward? |
集聖諦，是名一有報。 |
The collection of holy truths is called one reward. |
云何一無報？ |
Why is there no reward? |
滅聖諦，是名一無報。 |
The noble truth of annihilation is called no retribution. |
云何二二分或有報或無報？ |
How can it be divided into two parts, whether there is reward or no reward? |
苦聖諦、道聖諦，是名二二分或有報或無報。 |
The Noble Truth of Suffering and the Noble Truth of Path are called two-parts, either with reward or without reward. |
云何苦聖諦有報？ |
Why should the holy truth be rewarded? |
苦聖諦報法，是名苦聖諦有報。 |
The noble truth of suffering is rewarded. This is called the noble truth of suffering. |
云何苦聖諦有報？ |
Why should the holy truth be rewarded? |
除苦聖諦善報，餘苦聖諦善不善，不善[3]善心所起去來屈申迴轉身教、集聲音句言語口教身口非戒無教、有漏身口戒無教、有漏身進有漏身除，受想乃至煩惱使結、無想定、意界意識界，是名苦聖諦有報。 |
The Noble Truth of Suffering eliminates good rewards, and the Noble Truth of Suffering remains good, bad, and unwholesome. [3] Where the wholesome mind arises, it turns around and teaches, the voice, the words, the speech, the body and the speech are not precepts and no teaching, the body and the mouth are precepts and no teaching, There is a leakage body that enters and a leakage body that is eliminated, thoughts and even troubles are knotted, there is no thought concentration, and the realm of consciousness is called the noble truth of suffering. |
云何苦聖諦無報？ |
Why suffer from the holy truth without reward? |
苦聖諦若報、苦聖諦非報非報法眼入耳鼻舌身入香入味入觸入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲耳識所知，有漏身口戒無教、有漏身進有漏身除，除無貪無恚癡、煩惱使結，餘受想乃至無想定，眼識乃至意識，是名苦聖諦無報。 |
The Noble Truth of Suffering is retribution, and the Noble Truth of Suffering is not retribution. The Dharma enters the ears, nose, tongue, and body. Fragrance enters the body. Taste enters the touch. A good-looking body is not a good-looking person. A beautiful body is not a beautiful person. A fair skin is not a fair skin. A clean body is not a clean body. A good voice is not a good body. Good voices, many wonderful voices are not all wonderful voices, soft voices are not soft voices, without remembering what the mind has arisen, it has turned around and taught, gathered sounds, words, words and oral teaching, external colors are known by the eye consciousness, external sounds are known by the ear consciousness. , there are leaks in the body and speech, there is no teaching, there are leaks in the body, there are leaks in the body, there is no greed, no hatred, delusion, knots of troubles, remaining thoughts and even no thoughts, vision and consciousness, this is called the Noble Truth of Suffering without Retribution. |
云何道聖諦有報？ |
How can the holy truth be rewarded? |
道聖諦報法，是名道聖諦有報。 |
The Noble Truth of the Tao repays the Dharma, which is called the Noble Truth of the Tao. |
云何道聖諦有報？ |
How can the holy truth be rewarded? |
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, contemplate the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles. |
無學人欲得阿羅漢，未得聖法欲得，修道。 |
Unlearned people want to become Arhats, and those who have not yet obtained the Holy Dharma want to practice Taoism. |
若實人若趣若正見、正覺、正語、正業、正命、正進、正念、正定，是名道聖諦有報。 |
If you are a real person, if you have right view, right enlightenment, right speech, right action, right livelihood, right progress, right mindfulness, and right concentration, this is called the noble truth of the path with rewards. |
云何道聖諦無報？ |
Why is there no reward for the holy truth? |
道聖諦[4]無報，是名道聖諦無報。 |
The Noble Truth of the Tao [4] has no retribution. This is called the Noble Truth of the Tao and has no retribution. |
云何道聖諦無報？ |
Why is there no reward for the holy truth? |
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。 |
I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the Samana fruit, such as the Sotapanna fruit, the Stragama fruit, and the Anagami fruit. |
無學人阿羅漢觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
The unlearned Arahant possesses sufficient knowledge of contemplation. If he has wisdom and contemplation of his liberating mind, he will achieve the fruit of Arahantship. |
若實人若趣正見乃至正定，是名道聖諦無報。 |
If a person is really interested in right views and even right concentration, this is called the noble truth of the Tao without reward. |
四聖諦，幾心、幾非心？ |
The Four Noble Truths: How much is the mind and how much is not the mind? |
三非心，一二分或心或非心。 |
Three points are not the heart, one and two points are either the heart or not the heart. |
云何三非心？ |
Why is this so wrong? |
集聖諦、滅聖諦、道聖諦，是名三非心。 |
The noble truth of gathering, the noble truth of annihilation, and the noble truth of path are called the three non-minds. |
云何一二分或心或非心？ |
How can one or two points be the heart or not? |
苦聖諦，是名一二分或心或非心。 |
The noble truth of suffering is called one or two points, mind or non-mind. |
云何苦聖諦心？ |
Why bother with the noble mind? |
眼識乃至意識，是名苦聖諦心。 |
Eye-consciousness and even consciousness are called the mind of the noble truth of suffering. |
云何苦聖諦非心？ |
Why bother because the holy truth is not the heart? |
十色入初四色，受想乃至無想定，是名苦聖諦非心。 |
The ten colors enter the first four colors, and there are thoughts and even no thoughts. This is called the Noble Truth of Suffering, which is not the mind. |
四聖諦，幾心相應、幾非心相應？ |
How many of the Four Noble Truths are related to the mind and how much are not related to the mind? |
一心相應，一非心相應，一二分或心相應或非心相應，一三分或心相應或非心相應或不說心相應非心相應。 |
One-mind correspondence, one non-heart correspondence, one-two divisions, or heart correspondence or non-heart correspondence, one-third division, either heart correspondence or non-heart correspondence, or not said heart correspondence, non-heart correspondence. |
云何一心相應？ |
Yunhe responded with all his heart? |
集聖諦，是名一心相應。 |
The collection of noble truths is called the correspondence of one mind. |
云何一非心相應？ |
Why is it that the heart is corresponding? |
滅聖諦，是名一非心相應。 |
The noble truth of annihilation is called one-non-mind correspondence. |
云何一二分或心相應或非心相應？ |
How can one and two points be divided into two parts, whether the heart corresponds or the non-heart corresponds? |
道聖諦，是名一二分或心相應或非心相應。 |
The Noble Truth of the Tao is called one or two points, or mind correspondence or non-mind correspondence. |
云何一三分或心相應或非心相應或不說心相應非心相應？ |
How can one or three points be related to the heart or not to the heart, or not to say that the heart is to correspond to the heart or not? |
苦聖諦，是名一三分或心相應或非心相應或不說心相應非心相應。 |
The Noble Truth of Suffering is called one-third or mind-corresponding or non-mind-corresponding or it cannot be said that mind-corresponding or non-mind-corresponding. |
云何道聖諦心相應？ |
How can the Tao Noble Truth correspond to the mind? |
道聖諦若心數，正見、正覺、正心進、正念、正定，是名道聖諦心相應。 |
The Noble Truth of the Path is like the number of the mind, right view, right enlightenment, right mind advancement, right mindfulness, and right concentration, which are called the corresponding mind of the Noble Truth of the Path. |
云何道聖諦非心相應？ |
Why is the holy truth not corresponding to the mind? |
道聖諦非心數，正語、正業、正命、正身進，是名道聖諦非心相應。 |
The Noble Truth of the Path is not related to the mind. Right speech, right conduct, right livelihood, and right progress are called the Noble Truth of the Path. |
云何苦聖諦心相應？ |
Why bother to correspond to the noble truth? |
苦聖諦若心數，受想乃至煩惱、使，是名苦聖諦心相應。 |
The Noble Truth of Suffering is like the number of thoughts, thoughts, and worries, which are called the corresponding thoughts of the Noble Truth of Suffering. |
云何苦聖諦非心相應？ |
Why is the holy truth of suffering not corresponding to the mind? |
苦聖諦若非心數，十色入初四色，生乃至無想定，是名苦聖諦非[5]心相應。 |
If the Noble Truth of Suffering is not counted by the mind, the ten colors will enter the first four colors, and even no concentration will arise. This is called the Noble Truth of Suffering that does not correspond to the mind [5]. |
云何苦聖諦不說心相應非心相應？ |
Why doesn't the noble truth say that the mind corresponds to the heart and not the mind to the heart? |
眼識乃至意識，是名苦聖諦不說心相應非心相應。 |
Eye consciousness and even consciousness are called the Noble Truth of Suffering. It does not say that the mind corresponds to it, but it does not correspond to the heart. |
四聖諦，幾心數、幾非心數？ |
How many of the Four Noble Truths are there in the mind and how many are not in the mind? |
一心數，一非心數，二二分或心數或非心數。 |
One is the number of the heart, one is the number of the non-heart, and two or two are the number of the heart or the number of the non-heart. |
云何一心數？ |
What's the point of counting? |
集聖諦，是名一心數。 |
The collection of noble truths is called the number of one mind. |
云何一非心數？ |
Yun He Yi Fei Xin Shu? |
滅聖諦，是名一非心數。 |
The noble truth of annihilation is called one non-mind number. |
云何二二分或心數或非心數？ |
How can it be divided into two parts, the number of hearts or the number of non-hearts? |
苦聖諦、道聖諦，是名二二分或心數或非心數。 |
The Noble Truth of Suffering and the Noble Truth of Path are called two-two points, or the number of the mind or the number of the non-mind. |
云何苦聖諦心數？ |
Why bother to count the noble truths? |
除心，餘苦聖諦緣受、想乃至煩惱、使，是名苦聖諦心數。 |
Except for the mind, the remaining feelings, thoughts, and even worries and causes of the Noble Truth of Suffering are called the number of thoughts of the Noble Truth of Suffering. |
云何苦聖諦非心數？ |
Why is it that the holy truth is not numbered in the mind? |
苦聖諦若非緣及心十色入初四色，生乃至無想定，眼識乃至意識，是名苦聖諦非心數。 |
If the Noble Truth of Suffering is not conditioned and the ten colors of the mind enter the first four colors, it will arise without concentration, and eye consciousness and even consciousness, this is called the Noble Truth of Suffering and is not the number of the mind. |
云何道聖諦心數？ |
What is the number of hearts in the Tao Noble Truth? |
若道聖諦緣正見、正覺、正心進、正念、正定，是名道聖諦心數。 |
If the Noble Truth of the Path is predicated on right view, right enlightenment, right mental advancement, right mindfulness, and right concentration, this is called the number of the Noble Truth of the Path. |
云何道聖諦非心數？ |
Why is it that the holy truth is not the number of the mind? |
若道聖諦非緣正語、正業、正命、正身進，是名道聖諦非心數。 |
If the Noble Truth of the Path is not predicated on right speech, right conduct, right livelihood, and right advancement of the body, then it is called the Noble Truth of the Path and is not the number of the mind. |
四聖諦，幾緣、幾非緣？ |
How many of the Four Noble Truths are conditioned or not? |
一有緣，一非緣，二二分或有緣或無緣。 |
One is predestined, the other is not predestined, and the other two are either predestined or not. |
云何一有緣？ |
Yun Heyi is destined? |
集聖諦，是名一有緣。 |
The collection of noble truths is called One Destiny. |
云何一無緣？ |
Yun Heyi has no chance? |
滅聖諦，是名一無緣。 |
The noble truth of annihilation is called one without destiny. |
云何二二分或有緣或無緣？ |
How can the two be divided into two, whether they are destined or not? |
苦聖諦、道聖諦，是名二二分或有緣或無緣。 |
The Noble Truth of Suffering and the Noble Truth of Path are called two-part or predestined or undestined. |
云何苦聖諦有緣？ |
Why bother to have a destiny with the Holy Truth? |
苦聖諦若心數及心，受想乃至煩惱使，眼識乃至意識，是名苦聖諦緣。 |
If the Noble Truth of Suffering reaches the heart, thoughts and defilements, eyes and consciousness, this is called the condition of the Noble Truth of Suffering. |
云何苦聖諦非緣？ |
Why suffer because the holy truth is not destined? |
除心，餘苦聖諦非心數，十色入初四色，生乃至無想定，是名苦聖諦非緣。 |
Except for the mind, the remaining noble truth of suffering is not the number of the mind. The ten colors enter the first four colors, and even no thought concentration arises. This is called the noble truth of suffering and is not related to conditions. |
云何道聖諦緣？ |
What is the origin of the holy truth? |
道聖諦心數，正見、正覺、[1]正進、正念、正定，是名道聖諦緣。 |
The Noble Truth of the Path, right view, right enlightenment, [1] right progress, right mindfulness, and right concentration are called the conditions of the Noble Truth of the Path. |
云何道聖諦非緣？ |
Why is it that the holy truth is not predestined? |
道聖諦若非心數，正語、正業、正命、正身進，是名道聖諦非緣。 |
If the Noble Truth of the Path does not include the number of the mind, right speech, right conduct, right livelihood, and right advancement of the body, then it is called the Noble Truth of the Path and has no destiny. |
四聖諦，幾共心、幾不共心？ |
How much do the Four Noble Truths share the same mind and how much do they not share the same mind? |
一共心，一不共心，二二分或共心或不共心。 |
One has a common mind, one does not share a common mind, and two or two are either shared or not shared. |
云何一共心？ |
Why do we share the same heart? |
集聖諦，是名一共心。 |
The collection of noble truths is called the common mind. |
云何一不共心？ |
Why don't you share the same mind? |
滅聖諦，是名一不共心。 |
The noble truth of annihilation is called the mind of one and all. |
云何二二分或共心或不共心？ |
How can we divide it into two parts: sharing the same mind or not? |
苦聖諦、道聖諦，是名二二分或共心或不共心。 |
The Noble Truth of Suffering and the Noble Truth of the Path are called the two-fold or shared mind or non-shared mind. |
云何苦聖諦共心？ |
Why bother to share the noble truth? |
苦聖諦若隨心轉、共心生共住共滅，有漏身口戒無教、有漏身進有漏身除、受想乃至煩惱使，是名苦聖諦共心。 |
If the Noble Truth of Suffering changes with the mind, arises, exists and disappears together in the mind, if there are leaks in the body, words, precepts and no teaching, there are leaks in the body and there are leaks in the body, and there are thoughts and even troubles, this is called the common mind of the Noble Truth of Suffering. |
云何苦聖諦不共心？ |
Why bother if the noble truth does not share the same mind? |
苦聖諦不隨心轉、不共心生不共住不共滅，十色入初四色，生乃至無想定，眼識乃至意識，是名苦聖諦不共心。 |
The Noble Truth of Suffering does not change with the mind, has no common mind, does not exist together, and does not disappear together. The ten colors enter the first four colors, arise and even have no concentration, and eye consciousness and even consciousness are called the Noble Truth of Suffering. |
云何道聖諦共心？ |
How can the holy truth be the same as the heart? |
道聖諦隨心轉、共心生共住共滅，正見乃至正定，是名道聖諦共心。 |
The Noble Truth of the Tao changes with the mind, arises, lives and dies together, and has right views and even concentration. This is called the Noble Truth of the Tao and the Shared Mind. |
云何道聖諦不共心？ |
Why is it that the holy truth does not share the same mind? |
道聖諦不隨心轉、不共心生不共住不共滅，正語、正業、正命、正身進，是名道聖諦不共心。 |
The Noble Truth of the Tao does not follow the mind, does not arise or live together, and does not cease to exist together. Right speech, right conduct, right livelihood, and right body are called the Noble Truth of the Tao. |
隨心轉不隨心轉亦如是。 |
The same is true whether you follow your heart or not. |
四聖諦，幾業、幾非業？ |
The Four Noble Truths: How many karma and how many non-karma? |
二非業，二二分或業或非業。 |
The second is non-karma, and the second is either karma or non-karma. |
云何二非業？ |
What's wrong with the industry? |
集聖諦、滅聖諦，是名二非業。 |
The gathering of noble truths and the destruction of noble truths are called two non-karmas. |
云何二二分或業或非業？ |
How can it be divided into two parts: karma or non-karma? |
苦聖諦、道聖諦，是名二二分或業或非業。 |
The Noble Truth of Suffering and the Noble Truth of Path are called two-parts: karma or non-karma. |
云何苦聖諦業？ |
Why do you suffer from the noble truth? |
善心不善心無記心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身口戒無教思，是名苦聖諦業。 |
A good and unwholesome mind has no memory of what the mind has arisen and turned around to teach, a collection of sounds, sentences, words and oral teachings, body and speech without precepts and no teachings, and leakage of body and speech without precepts and thoughts. This is the karma of the Noble Truth of Suffering. |
云何苦聖諦非業？ |
Why bother if the holy truth is not karma? |
眼入耳入鼻入舌入身入香入味入觸入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，外色眼識所知、外聲耳識所知有漏身進有漏身除，除思，餘受想乃至無想定，眼識乃至意識，是名苦聖諦非業。 |
Into the eyes, in the ears, in the nose, in the tongue, in the body, in the fragrance, in the taste, in the touch, the body's lustful appearance is not lustful, the strictness is not strictness, the fair skin is not fair skin, the strict cleanness is not strict and pure, the good voice of the body is not the good voice, and the wonderful voices are not all the wonderful voices. , a soft sound is not a soft sound, what is known by the external form eye-consciousness, external sound and ear-consciousness is that the leakage body enters and the leakage body is eliminated, except for thoughts, the remaining thoughts and even non-thought concentration, eye consciousness and even consciousness, this is called the Noble Truth of Suffering. Industry. |
云何道聖諦業？ |
What is the path to the noble truth? |
正語、正業、正命，是名道聖諦業。 |
Right speech, right conduct, and right livelihood are the noble truths of the path. |
云何道聖諦非業？ |
Why is it that the holy truth is not karma? |
正見、正覺、正進、正念、正定，是名道聖諦非業。 |
Right view, right enlightenment, right progress, right mindfulness, and right concentration are the noble truths of the Tao and not karma. |
四聖諦，幾業相應、幾非業相應？ |
How many of the Four Noble Truths are related to karma and how many are not related to karma? |
一業相應，一非業相應，一二分或業相應或非業相應，一[2]三分或業相應或非業相應或不說業相應非業相應。 |
One karma corresponds, one does not karma correspond, one or two points means karma corresponds or non-karma corresponds, one [2] three points means karma corresponds or non-karma corresponds or it is not said that karma corresponds or non-karma corresponds. |
云何一業相應？ |
Why does this industry correspond? |
集聖諦，是名一業相應。 |
The collection of noble truths is called the corresponding action. |
云何一非業相應？ |
Why is it corresponding to non-karma? |
滅聖諦，是名一非業相應。 |
The noble truth of annihilation is called non-karma correspondence. |
云何一二分或業相應或非業相應？ |
How can one or two be divided into karma or non-karma? |
道聖諦，是名一二分或業相應或非業相應。 |
The Noble Truth of the Tao is called one or two points, either karmic correspondence or non-karmic correspondence. |
云何一三分或業相應或非業相應或不說業相應非業相應？ |
How can one or three points be related to karma or non-karma, or not to say that karma corresponds to non-karma? |
苦聖諦，是名一三分或業相應或非業相應或不說業相應非業相應。 |
The Noble Truth of Suffering is called one or three points, either karmic correspondence or non-karmic correspondence, or it is not said that karma corresponds to non-karmic correspondence. |
云何道聖諦業相應？ |
How can the Tao and the noble truth correspond to the karma? |
道聖諦若思相應正見、正覺、正進、正[3]念、正定，是名道聖諦業相應。 |
If the Noble Truth of the Path corresponds to right view, right enlightenment, right progress, right [3] mindfulness, and right concentration, it is called the corresponding corresponding action of the Noble Truth of the Path. |
云何道聖諦非業相應？ |
Why is the holy truth not corresponding to karma? |
道聖諦若非思相應正語、正業、正命、正身進，是名道聖諦非業相應。 |
If the Noble Truth of the Path does not correspond to right speech, right conduct, right livelihood, and right conduct, it is called the Noble Truth of the Path and does not correspond to the corresponding conduct. |
云何苦聖諦業相應？ |
Why bother to correspond to the noble truth? |
苦聖諦若思相應，除思，受想乃至煩惱使，眼識乃至意識，是名苦聖諦業相應。 |
If the Noble Truth of Suffering corresponds to thoughts, except thoughts, thoughts and even troubles, vision and consciousness, this is called the corresponding karma of the Noble Truth of Suffering. |
云何苦聖諦非業相應？ |
Why bother if the holy truth does not correspond to karma? |
苦聖諦若非思相應，十色入初四色，生乃至無想定，是名苦聖諦非業相應。 |
If the Noble Truth of Suffering is not associated with thought, the ten colors will enter the first four colors, and even non-contemplation concentration will arise. This is called the Noble Truth of Suffering, which is not associated with karma. |
云何苦聖諦不說業相應非業相應？ |
Why does the Holy Truth not say that karma corresponds to karma and not karma corresponds to karma? |
思，是名苦聖諦不說業相應非業相應。 |
Think about it, this is called the Noble Truth of Suffering. It does not say that karma corresponds to karma, but karma does not correspond to karma. |
四聖諦，幾共業、幾非共業？ |
How much do the Four Noble Truths share common karma and how much do they not? |
二共業，一不共業，一二分或共業或非共業。 |
Two are common karma, one is not common karma, one and two are either common karma or non-common karma. |
云何二共業？ |
Why do the two of them share the same business? |
集聖諦、道聖諦，是名二共業。 |
The collection of noble truths and the noble truths of the Tao are called the two common karma. |
云何一不共業？ |
Why don't we share the same industry? |
滅聖諦，是名一不共業。 |
The noble truth of annihilation is called one and no shared karma. |
云何一二分或共業或不共業？ |
How can one or two be divided into common karma or not? |
苦聖諦，是名一二分或共業或不共業。 |
The Noble Truth of Suffering is called one or two divisions, either shared karma or not. |
云何苦聖諦共業？ |
Why bother to share the noble truth? |
苦聖諦若隨業轉、共業生共住共滅，有漏身口戒無教、有漏身進有漏身除、受想、定心思觸，乃至煩惱使、無想定，眼識乃至意識，是名苦聖諦共業。 |
If the Holy Truth of Suffering changes with the karma, and the karma arises, lives, and perishes together, if there is a leakage in the body, there will be no teaching, there will be a leakage in the body, there will be a leakage in the body, there will be thoughts, and the mind will be touched, and even the troubles will arise, there will be no thoughts, and the eyes will even Consciousness is the common cause of the noble truth of suffering. |
云何苦聖諦不共業？ |
Why bother if the holy truth does not share common karma? |
苦聖諦不隨業轉、不共業生不共住不共滅，十色入、身口非戒無教、有漏身口戒無教、有漏身進、不定心思、生老死、命、結，是名苦聖諦不共業。 |
The Holy Truth of Suffering does not change with karma, does not share karma, does not exist together, and does not disappear together. The ten forms enter, the body and speech are not precepted and have no teachings, there are leaks in the body and speech, there are no disciplines, there are leaks in the body, the mind is not settled, birth, old age, death, fate, The knot is called the Noble Truth of Suffering and does not share karma. |
隨業轉不隨業轉亦如是。 |
The same is true whether you change with your career or not. |
四聖諦，幾因、幾非因？ |
How many causes and how many non-causes do the Four Noble Truths have? |
二因，一非因，一二分或因或非因。 |
There are two causes, one is non-cause, and the other two are either cause or non-cause. |
云何[4]二因？ |
Why [4] are there two causes? |
集聖諦、道聖諦，是名二因。 |
The collection of noble truths and the noble truth of the Tao are called the two causes. |
云何一非因？ |
Why is it not the cause? |
滅聖諦，是名一非因。 |
The noble truth of annihilation is called one non-cause. |
云何一二分或因或非因？ |
How can one or two be divided into causes or non-causes? |
苦聖諦，是名一二分或因或非因。 |
The Noble Truth of Suffering is called one or two points, cause or non-cause. |
云何苦聖諦因？ |
Why suffer from the holy truth? |
苦聖諦緣、苦聖諦非緣有報、苦聖諦非緣善報，四大善心不善心所起去來屈申迴轉身教、集聲音句言語口教、地大水火風大、身口非戒無教、有漏身口戒無教、有漏身進有漏身除，受想乃至煩惱使、無想定，眼識乃至意識，是名苦聖諦因。 |
The Noble Truth of Suffering is predestined, the Noble Truth of Suffering is not predestined and has retribution, and the Noble Truth of Suffering is not predestined and good retribution. The four great virtuous and unwholesome thoughts arise and turn around to teach, collect sounds, words, orally, the earth, water, fire, wind, body The mouth is not precepted and there is no teaching, the body with leakage is precepted and there is no teaching, the body with leakage enters and the body of leakage is eliminated, thoughts and thoughts lead to troubles, there is no concentration of thoughts, and eye consciousness leads to consciousness. This is called the cause of the Noble Truth of Suffering. |
云何苦聖諦非因？ |
Why is the holy truth of suffering not caused by it? |
苦聖諦非緣無報不共業眼入耳入鼻入舌入身入香入味入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲耳識所知，除四大，餘觸入所攝，及有漏身進、生老死、命，是名苦聖諦非因。 |
The Noble Truth of Suffering is neither destiny nor retribution nor karma. Eyes enter the ears, the nose enters the tongue, the body enters the body, the fragrance enters the taste. A lustful body is not lustful, a strict appearance is not strict, a fair skin is not a fair skin, a clean body is not a clean voice, and a good voice is not a good voice. , all wonderful sounds are not all wonderful sounds, soft sounds are not soft sounds, without remembering what the mind has arisen, it has turned around and taught, gathered sounds, sentences, words and oral teachings, all the external colors are known by the eye consciousness, and the external sound and ear consciousness are known, except for The four elements are captured by contact, and there are leaks in the body, birth, old age, death, and destiny. This is called the non-cause of the noble truth of suffering. |
四聖諦，幾有因、幾無因？ |
How many of the Four Noble Truths have causes and how many have no causes? |
三有因，一無因。 |
Three have causes and one has no cause. |
云何三有因？ |
Yun He San has a reason? |
苦聖諦、集聖諦、道聖諦，是名三有因。 |
The Noble Truth of Suffering, the Noble Truth of Collection, and the Noble Truth of Path are called the Three Causes. |
云何一無因？ |
Why is there no reason? |
滅聖諦，是名一無因。 |
The noble truth of annihilation is called one without cause. |
有緒無緒、有緣無緣、有為無為，亦如是。 |
It is the same with things without thoughts, with conditions but without conditions, with action but without action. |
四聖諦，幾知、幾非知？ |
How much of the Four Noble Truths are known and how much are not known? |
一切知如事知見。 |
Everything is known as knowing everything. |
四聖諦，幾識、幾非識？ |
The Four Noble Truths: how much consciousness and how much non-consciousness? |
一切識意識如事識。 |
All consciousness is like matter consciousness. |
四聖諦，幾解、幾非解？ |
How many of the Four Noble Truths can be understood and how often cannot they be understood? |
一切解如事解。 |
Everything is solved. |
四聖諦，幾了、幾非了？ |
How much of the Four Noble Truths are there and how much are they not? |
一切了如事了。 |
Everything is as it should be. |
四聖諦，幾斷智知、幾非斷智知？ |
Of the Four Noble Truths, how many of them are annihilating wisdom and knowledge, and how many are they not cessation of wisdom and knowledge? |
一斷智知，二非斷智知，一二分或斷智知或非斷智知。 |
One is the knowledge of cutting-off wisdom, the other is the knowledge of non-breaking wisdom, the first two points are either the knowledge of cutting-off wisdom or the knowledge of non-breaking wisdom. |
云何一斷智知？ |
How can one cut off knowledge? |
集聖諦，是名一斷智知。 |
The collection of noble truths is called one-stop wisdom. |
云何二非斷智知？ |
Why is it that Er Fei has cut off wisdom and knowledge? |
滅聖諦、道聖諦，是名二非斷智知。 |
The Noble Truth of Destruction and the Noble Truth of Path are called the two non-destructive wisdoms. |
云何一二分或斷智知或非斷智知？ |
How can it be divided into two parts, one or the other? |
苦聖諦，是名一二分或斷智知或非斷智知。 |
The Noble Truth of Suffering is called one or two points, or the knowledge of cutting off or the knowledge of non-breaking knowledge. |
云何苦聖諦斷智知？ |
Why should the Holy Truth cut off wisdom and knowledge? |
苦聖諦不善不善心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結、意界意識界，是名苦聖諦斷智知。 |
The Noble Truth of Suffering, the unwholesome and unwholesome mental states arise, turn around and teach, collect sounds, words, and oral teachings, body and speech are not precepts and teachings, there are leaks in the body, feelings, thoughts, thoughts, touches, reflections, awareness, insights, Wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, thought, doubt, fear, trouble, confusion, knot, and the realm of consciousness, this is called the wisdom and understanding of the Noble Truth of Suffering. |
云何苦聖諦非斷智知？ |
Why is the Holy Truth of Suffering other than the ultimate knowledge? |
苦聖諦善無記眼入耳入鼻入舌入身入香入味入觸入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、軟聲非軟聲，善心若無記心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲耳識所知，有漏身口戒無教、有漏身進有漏身除、疑煩惱使結，餘受想乃至無想定，眼識乃至意識，是名苦聖諦非斷智知。 |
The Noble Truth of Suffering is good and has no memory. It enters the eyes, the ears, the nose, the tongue. The voice is not a soft voice. If a kind heart has no memory, it rises up and turns around to teach. It collects sounds, sentences, words and oral teachings. The external visual consciousness knows, the external sound and ear consciousness know. The leakage body enters and the leakage body is eliminated, doubts and troubles are knotted, the remaining thoughts and feelings are even thoughtless, and the eye consciousness is even conscious. This is called the non-cutting wisdom of the noble truth of suffering. |
斷非斷亦如是。 |
The same goes for cutting off and not cutting off. |
四聖諦，幾修、幾非修？ |
How often should we practice the Four Noble Truths and how often should we not practice them? |
二修，一非修，一二分或修或非修。 |
There are two types of cultivation, one is non-cultivation, the other two are either cultivation or non-cultivation. |
云何二修？ |
What's the second cultivation? |
滅聖諦、道聖諦，是名二修。 |
The Noble Truth of Destruction and the Noble Truth of Path are called the second cultivation. |
云何一非修？ |
Why is it that you are not cultivating? |
集聖諦，是名一非修。 |
The collection of noble truths is called one non-cultivation. |
云何一二分或修或非修？ |
How can one or two be divided into cultivation or non-cultivation? |
苦聖諦，是名一二分或修或非修。 |
The Noble Truth of Suffering is called one or two points of cultivation or non-cultivation. |
云何苦聖諦修？ |
Why bother to cultivate the holy truth? |
苦聖諦善善心所起去來屈申迴轉身教、集聲音句言語口教、有漏身口戒無教、有漏身進有漏身除、受想乃至[1]疑，除無想定、意界意識界，是名苦聖諦修。 |
The Noble Truth of Suffering arises from the virtuous mind, turns around and teaches, collects sounds, sentences, words and oral teachings, there are leaks in the body and words, there is no teaching, there are leaks in the body, there are leaks in the body to remove, thoughts and even [1] doubts, except for the absence of concentration. , The realm of mind and consciousness is called the cultivation of the holy truth of suffering. |
云何苦聖諦非修？ |
Why bother to practice the holy truth? |
苦聖諦不善無記眼入耳入鼻入舌入身入香入味入觸入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，不善心無記心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲耳識所知，身口非戒無教、有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、生老死、命、結、眼識乃至意識，是名苦聖諦非修。 |
The Noble Truth of Suffering is unwholesome. It enters the eyes, the ears, the nose, the tongue, the body, the fragrance, the taste. Wonderful sounds are not all wonderful sounds, soft sounds are not soft sounds, unwholesome thoughts arise without remembering the mind, turn around and teach, collect sounds, words, words and oral instructions, external colors are known by eye consciousness, external sounds are known by ear consciousness, body There are no precepts or teachings in the mouth, there are outflows in the body, feelings, thoughts, thoughts, touches, reflections, awareness, insights, wisdom, liberation, regrets, no regrets, joy, joy, mental progress, faith, desire, thoughts, doubts, Fear, afflictions, emotions, birth, old age, death, fate, knots, eye consciousness and even consciousness are not cultivated in the noble truth of suffering. |
四聖諦，幾證、幾非證？ |
How many of the Four Noble Truths are realized and how many are not realized? |
一切證[2]知如事見。 |
All proofs [2] know as things see. |
四聖諦，幾善、幾不善、幾無記？ |
Of the Four Noble Truths, how many are good, how many are bad, and how many are incompetent? |
二善，一不善，一三分或善或不善或無記。 |
Two are good, one is bad, and one or three are either good, bad, or insignificant. |
云何二善？ |
Why are there two good things? |
滅聖諦、道聖諦，是名二善。 |
The Noble Truth of Destruction and the Noble Truth of Path are called two good deeds. |
云何一不善？ |
Why is Yun Yi not good? |
集聖諦，是名一不善。 |
The collection of noble truths is called one unwholesome one. |
云何一三分或善或不善或無記？ |
How can one or three points be good, bad or unrecorded? |
苦聖諦，是名一三分或善或不善或無記。 |
The Noble Truth of Suffering is called one or three points, which may be wholesome, unwholesome, or unrecorded. |
云何苦聖諦善？ |
Why is the Holy Truth good? |
苦聖諦修善心所起去來屈申迴轉身教、集聲音句言語口教、有漏身口戒無教、有漏身進有漏身除，乃至心捨、無想定、意界意識界，是名苦聖諦善。 |
Cultivating the noble truth of suffering, the virtuous mind arises, turns around, and teaches, collects sounds, sentences, words, orally to teach, there are leaks in the body and words, there is no teaching, there are leaks in the body, and there are leaks in the body, and even the mind is equanimous, there is no concentration, and the realm of mind and consciousness , this is called the noble truth of suffering and goodness. |
云何苦聖諦不善？ |
Why is it that the Holy Truth is not good? |
苦聖諦斷受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進，[3]若不善心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進、信、欲、念、疑、怖、煩惱、使、結、意界意識界，是名苦聖諦不善。 |
The Noble Truth of Suffering is the cessation of feelings, thoughts, reflections, contact, thoughts, insights, views, wisdom, liberation, regret, no regrets, joy, joy, and mental progress. [3] If the unwholesome mind arises, it turns around and teaches , Collection of sounds, words, and oral instructions, non-precepts and teachings in body and speech, entry into the body with outflows, beliefs, desires, thoughts, doubts, fears, worries, emotions, knots, and the realm of consciousness, this is called the unwholesome noble truth of suffering. |
云何苦聖諦無記？ |
Why bother not remembering the noble truth? |
苦聖諦受苦聖諦非報非報法眼入耳入鼻入舌入身入香入味入觸入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲耳識所知，有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生老死、命、眼識乃至意識，是名苦聖諦無記。 |
The Noble Truth of Suffering, the Noble Truth of Suffering, is neither retribution nor retribution. The eyes enter the ears, the nose enters the tongue, the body enters the body, the fragrance enters, the taste enters the touch. Good voices, many wonderful voices are not all wonderful voices, soft voices are not soft voices, without remembering what the mind has arisen, it has turned around and taught, gathered sounds, words, words and oral teaching, external colors are known by the eye consciousness, external sounds are known by the ear consciousness. , there are outflows in the body, feelings, thoughts, reflections, touches, reflections, insights, views, wisdom, liberation, regret, no regrets, joy, joy, mental progress, faith, desire, thoughts, fear, birth, old age, death, fate, Eye consciousness and even consciousness are called the Noble Truth of Suffering. |
四聖諦，幾學、幾無學、幾非學非無學？ |
The Four Noble Truths: How much learning, how much no learning, how much non-learning, but also how much no learning? |
二非學非無學，二二分或學或無學。 |
The second is non-learning and not the absence of learning. The second is either learning or not learning. |
云何二非學非無學？ |
Why are you neither learning nor learning? |
苦聖諦、集聖諦，是名二非學非無學。 |
The Noble Truth of Suffering and the Noble Truth of Collection are the two names of non-learning and non-learning. |
云何二二分或學或無學？ |
How can it be divided into two parts: learning or no learning? |
滅聖諦、道聖諦，是名二二分或學或無學。 |
The Noble Truth of Destruction and the Noble Truth of Path are called two-parts, either learning or not learning. |
云何滅聖諦學？ |
How can we destroy the study of holy truth? |
須陀洹果、斯陀含果、阿那含果，是名滅聖諦學。 |
The fruit of Sotapanna, the fruit of Sotagami, and the fruit of Anagami are called the science of the Noble Truth of annihilation. |
云何滅聖諦無學？ |
How can one destroy the noble truth without learning? |
阿羅漢果，是名滅聖諦無學。 |
The fruit of Arahantship is called the annihilation of the Noble Truth without learning. |
云何道聖諦學？ |
Where can I learn the Holy Truth? |
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, he sees the faults of his actions, observes the cessation of nirvana, and observes the path of suffering as it really is. Realize the desire to realize, practice the Tao and escape from troubles. |
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、若斯陀含果、阿那含果。 |
I see students who are Sotapanna, Astagamagam, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the fruit of recluseship, the fruit of Sotapanna, the fruit of Astagamagam, and the fruit of Anagami. |
若實人若趣正見乃至正定，是名道聖諦學。 |
If a real person is interested in right views and even right concentration, this is called the study of the noble truths of the Tao. |
云何道聖諦無學？ |
Why is it that there is no learning of the holy truth? |
無學人欲得阿羅漢，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
Unlearned people want to be Arhats and have not yet obtained the Holy Dharma. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhats. |
若實人若趣正見乃至正定，是名道聖諦無學。 |
If a person is really interested in right views and even right concentration, he has no knowledge of the noble truth of the Tao. |
四聖諦，幾報、幾報法、幾非報非報法？ |
The Four Noble Truths: How many retributions, how many retributions, and how many non-retributions and non-retributions? |
一報法，一非報非報法，一二分或報或報法，一三分或報或報法或非報非報法。 |
One point is to report the Dharma, one is not to report the Dharma, one or two points is to report or to report the Dharma, one or three points is to report or to report the Dharma or non-retribution is not to repay the Dharma. |
云何一報法？ |
How can I retaliate? |
集聖諦，是名一報法。 |
The collection of noble truths is called the Dharma of retribution. |
云何一非報非報法？ |
Why is it that it is neither retribution nor retribution? |
滅聖諦，是名一非報非報法。 |
The noble truth of annihilation is called the Dharma of non-retribution and non-retribution. |
云何一二分或報或報法？ |
How can one or two points be used to repay or repay the Dharma? |
道聖諦，是名一二分或報或報法。 |
The Noble Truth of the Tao is called one or two points or retribution or retribution. |
云何一三分或報或報法或非報非報法？ |
How can one or three points be repaid, repaid for the Dharma, or not repaid for the Dharma? |
苦聖諦，是名一三分或報或報法或非報非報法。 |
The Noble Truth of Suffering is called one or three points of retribution or retribution or non-retribution or non-retribution. |
云何道聖諦報？ |
Where is the holy truth? |
道聖諦無報，是名道聖諦報。 |
The noble truth of the Tao has no retribution, which is called the retribution of the Noble Truth of the Tao. |
云何道聖諦報？ |
Where is the holy truth? |
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。 |
I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the Samana fruit, such as the Sotapanna fruit, the Stragama fruit, and the Anagami fruit. |
無學人觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
If an unlearned person possesses sufficient insight knowledge, if he is wise enough to observe the liberated mind, he will achieve the fruit of Arahantship. |
若實人若趣正見乃至正定，是名道聖諦報。 |
If a person is truly interested in right views and even right concentration, this is called the reward of the noble truth. |
云何道聖諦報法？ |
What is the holy truth of repaying the Dharma? |
道聖諦善報，是名道聖諦報法。 |
The good reward of the noble truth of the Tao is called the reward of the noble truth of the Tao. |
云何道聖諦報法？ |
What is the holy truth of repaying the Dharma? |
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, contemplate the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles. |
無學人欲得阿羅漢，未得聖法欲得，修道。 |
Unlearned people want to become Arhats, and those who have not yet obtained the Holy Dharma want to practice Taoism. |
若實人若趣正見乃至正定，是名道聖諦報法。 |
If a person is truly interested in right views and even right concentration, this is called the holy truth of the path of reward. |
云何苦聖諦報？ |
Why bother to repay the holy truth? |
苦聖諦善報眼入耳入鼻入舌入身入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，身好香非好香、軟香非軟香、適意香非適意香，身甜[＊]酢苦辛醎淡涎癊，身冷熱輕重麁細澁滑堅軟，受心所起去來屈申迴轉身教、集聲音句言語口教、有漏身口戒無教、有漏身進有漏身除，除無貪無恚，餘受想乃至心捨、怖、生、命、無想定，眼識乃至意識，是名苦聖諦報。 |
The Noble Truth of Suffering and Good Retributions enter the eyes, enter the ears, enter the nose, enter the tongue, enter the body. A good-looking body is not a good-looking body. A beautiful body is not a beautiful body. A fair skin is not a fair skin. A pure and clean body is not a clean and pure body. A good voice in the body is not a good voice. All wonderful sounds are not all wonderful sounds. , a soft sound is not a soft sound, a good fragrance is not a good fragrance, a soft fragrance is not a soft fragrance, a pleasant fragrance is not a pleasant fragrance, the body is sweet [*] bitter and pungent, the taste is pale, the body is cold and hot, light and heavy, fine, smooth and soft, When the feeling arises, turn around and teach, collect sounds, sentences, words or oral instructions, if there are leaks in the body or mouth, there will be no instruction, if there are leaks in the body, there will be leaks in the body, and if there is no greed and no hatred, the rest of the feelings and thoughts will lead to equanimity and fear. , life, life, no thought concentration, eye consciousness and even consciousness, this is called the noble truth of suffering. |
云何苦聖諦報法？ |
Why bother to repay the holy truth? |
苦聖諦有報，是名苦聖諦報法。 |
The noble truth of suffering has retribution, which is called the law of retribution of the noble truth of suffering. |
云何苦聖諦報法？ |
Why bother to repay the holy truth? |
除苦聖諦善報，餘苦聖諦善不善。 |
The Noble Truth of Suffering eliminates good rewards, and the Noble Truth of Suffering remains good and unwholesome. |
善心若不善心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、受想乃至煩惱使結、無想定、意界意識界，是名苦聖諦報法。 |
If a virtuous mind arises from an unwholesome mind, it will turn around and teach, gather sounds, words, or words to teach, body and speech are not precepts and no teachings, there are leaks in the body and words are not taught, there are leaks in the body and there are leaks in the body to eliminate, and thoughts and feelings are even caused by troubles. Fetters, non-contemplation concentration, and the realm of mind and consciousness are called the retribution of the noble truth of suffering. |
云何苦聖諦非報非報法？ |
Why bother? The holy truth is neither retribution nor retribution? |
苦聖諦無記非我分攝非報非報法心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲香味外觸身識所知，有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生老死、眼識乃至意識，是名苦聖諦非報非報法。 |
The Noble Noble Truth of Suffering is not self-perceived, non-retributive, and non-retributive. The heart of the Dharma arises, turns around, and teaches, and collects sounds, sentences, words, and oral teachings. It is known by the external form, eye consciousness, external sound, fragrance, external touch, and body consciousness. There are The leakage body enters, feels, thinks, contemplates, touches, contemplates, enlightens, views, wisdom, liberation, regrets, no regrets, joy, joy, mental progress, faith, desire, thoughts, fear, birth, old age and death, eye awareness and even consciousness. , this is called the noble truth of suffering, neither retribution nor retribution. |
四聖諦，幾見斷、幾思惟斷、幾非見斷非思惟斷？ |
The Four Noble Truths: How often is it broken by seeing, how often it is broken by thinking, and how often it is broken by not seeing but not thinking? |
二非見斷非思惟斷，一二分或見斷或思惟斷，一三分或見斷或思惟斷或非見斷非思惟斷。 |
The two points are broken by non-viewing and not thinking. The first and second points are broken by seeing or thinking. The first and third points are broken by seeing or thinking or not by thinking. |
云何二非見斷非思惟斷？ |
Why is it that the judgment is not judged by seeing or thinking? |
滅聖諦、道聖諦，是名二非見斷非思惟斷。 |
The Noble Truth of Destruction and the Noble Truth of Path are called the two non-viewing cessation and non-contemplation cessation. |
云何一二分或見斷或思惟斷？ |
How can one or two points be broken by seeing or thinking? |
集聖諦，是名一二分或見斷或思惟斷。 |
The collection of noble truths is called one-two division or separation of views or separation of thoughts. |
云何一三分或見斷或思惟斷或非見斷非思惟斷？ |
How can one or three points be judged by seeing, thinking, or not seeing or thinking? |
苦聖諦，是名一三分或見斷或思惟斷或非見斷非思惟斷。 |
The Noble Truth of Suffering is called the one-third or three-point separation of seeing or thinking or the separation of non-viewing and non-thinking. |
云何集聖諦見斷？ |
How can one gather the holy truth and see its end? |
集聖諦若見斷名集聖諦，是名集聖諦見斷。 |
If the Holy Truth of Collection is seen and broken, it is called the Holy Truth of Collection. This is the Holy Truth of Collection of Seeing and Breaking. |
云何集聖諦思惟斷？ |
How can one collect the noble truths and think about them? |
集聖諦思惟斷名集聖諦，是名集聖諦思惟斷。 |
The collection of noble truths, contemplation and judgment is called the collection of noble truths. This is the collection of noble truths, contemplation and judgment. |
云何苦聖諦見斷？ |
Why bother to see the end of the Holy Truth? |
苦聖諦不善非思惟斷見斷煩惱心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結、意界意識界，是名苦聖諦見斷。 |
The Noble Truth of Suffering is unwholesome and non-thinking. Cutting off views and cutting off troubles. When the mind arises, it turns around and teaches. It gathers sounds, sentences, words and oral teachings. Body and speech are not precepts and teachings. There are outflows. The body enters, feels, thinks, thinks, touches, contemplates. Enlightenment, insight, wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, troubles, confusion, knots, and the realm of consciousness are called the seeing and ending of the noble truth of suffering. |
云何苦聖諦思惟斷？ |
Why bother thinking about the Noble Truth? |
苦聖諦不善非見斷思惟斷煩惱心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、煩惱、使、結、意界意識界，是名苦聖諦思惟斷。 |
The Noble Truth of Suffering is non-virtuous, non-viewing, cutting off thoughts, cutting off troubles. When the mind arises, turn around and teach, collect sounds, sentences, words and oral teachings. Body and speech are not precepts and teachings. There are outflows. The body enters, feels, thinks, thinks, touches, contemplates. Enlightenment, insight, wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, thoughts, fear, troubles, confusion, knots, and the realm of consciousness are called the contemplation and judgment of the noble truth of suffering. |
云何苦聖諦非見斷非思惟斷？ |
Why is it that the Holy Truth cannot be judged by seeing or contemplating? |
苦聖諦善無記眼入耳鼻舌入身入香入味入觸入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若善心若無記心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲耳識所知，有漏身口戒無教、有漏身進有漏身除，除疑煩惱使結，餘受想乃至無想定，眼識乃至意識，是名苦聖諦非見斷非思惟斷。 |
The Noble Truth of Suffering is good and has no memory. It enters the eyes, ears, nose and tongue, enters the body, enters the body, enters the body, enters the body, enters the body, enters the body, enters the fragrance, enters the taste, enters the touch. It is not a wonderful sound, a soft sound is not a soft sound. If a kind heart arises and has no memory, it will turn around and teach, gather sounds, sentences, words and oral instructions. The external visual consciousness and the external sound and ear consciousness will know it. There are leaks. The body and speech precepts are not taught, there are leaks in the body and there are leaks in the body, the knots of doubts and worries are eliminated, the remaining thoughts and thoughts are even without thoughts, and the eyes and consciousness are even conscious. This is called the non-viewing and non-thinking cessation of the noble truth of suffering. |
四聖諦，幾見斷因、幾思惟斷因、幾非見[1]斷非思惟斷因？ |
The Four Noble Truths: How much seeing can cut off the cause, how much thinking can cut off the cause, how much non-seeing [1] how much non-seeing can cut off the cause? |
二非見斷非思惟斷因，一二分或見斷因或思惟斷因，一三分或見斷因或思惟斷因或非見斷非思惟斷因。 |
The second is not to see the cause but not to think about it. The first and second points are either to see the cause or to think about it. |
云何二非見斷非思惟斷因？ |
Why can't it be determined by seeing or thinking? |
滅聖諦、道聖諦，是名二非見斷非思惟斷因。 |
The Noble Truth of Destruction and the Noble Truth of Path are called the two causes of non-seeing and non-contemplation. |
云何一二分或見斷因或思惟斷因？ |
How can one divide it into two parts or see and judge the cause or think about the cause? |
集聖諦，是名一二分或見斷因或思惟斷因。 |
The collection of noble truths is called one or two points, or seeing and judging the cause, or contemplating the cause. |
云何一三分或見斷因或思惟斷因或非見斷非思惟斷因？ |
How can one or three points be judged by seeing or thinking about the cause, or not by seeing or thinking about the cause? |
苦聖諦，是名一三分或見斷因或思惟斷因或非見斷非思惟斷因。 |
The Noble Truth of Suffering is called one-third or the cause of seeing or thinking or non-viewing or non-thinking. |
云何集聖諦見斷因？ |
How can one gather the holy truth and see the cause? |
集聖諦見斷集聖諦，是名集聖諦見斷因。 |
The Noble Truth of Collecting and Seeing the Cause of Destruction is called the Noble Truth of Collecting and Seeing the Cause of Destruction. |
云何集聖諦思惟斷因？ |
How can one collect the noble truths, contemplate them, and judge the causes? |
集聖諦思惟斷集聖諦，是名集聖諦思惟斷因。 |
Collecting the Noble Truth, thinking about it, and judging it. This is called Collecting the Noble Truth, thinking about it, and judging its cause. |
云何苦聖諦見斷因？ |
Why is it that the noble truth can see and eliminate the cause? |
苦聖諦見斷、苦聖諦見斷法報眼入耳入鼻[1]舌身入，身非好色、非端嚴、非妍膚、非嚴淨，身非好聲、非眾妙聲、非軟聲，身非好香、非軟香、非適意香，身甜[＊]酢苦辛醎淡涎癊，身冷熱麁重堅澁，見斷因心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、生、命、結、眼識乃至意識，是名苦聖諦見斷因。 |
The Noble Truth of Suffering is cut off. The Noble Truth of Suffering is cut off. The Dharma Retribution enters the eyes, ears, and nose [1] and the tongue and body. The sound is not soft, the body is not fragrant, the fragrance is not soft, and the fragrance is not pleasant, the body is sweet [*] bitter and bitter, the saliva is pale, the body is cold and hot, the body is heavy and hard, and the body is broken due to the mind. Teaching, collection of sounds, words, or oral teaching, body and speech without precepts and teachings, body entry with leakage, feeling, thinking, thought, touch, contemplation, awareness, vision, wisdom, liberation, regret, no regret, joy, joy, heart Progress, belief, desire, thought, doubt, fear, afflictions, causes, life, life, knots, eye consciousness and even consciousness are the causes of the Noble Truth of Suffering. |
云何苦聖諦思惟斷因？ |
Why bother to meditate on the Noble Truth and determine the cause? |
苦聖諦思惟斷、苦聖諦思惟斷法報眼入耳入鼻入舌入身入，身非好色、非端嚴、非妍膚、非嚴淨，身非好聲、非眾妙聲、非軟聲，身非好香、非軟香、非適意香，身甜[＊]酢醎淡苦辛涎癊，冷熱麁重堅澁，思惟斷因心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、煩惱、使、生、命、結、眼識乃至意識，是名苦聖諦思惟斷因。 |
Thinking about the Noble Truth of Suffering, thinking about the Noble Truth of Suffering, the Dharma Retribution enters the eyes, the ears, the nose, the tongue, and the body. The sound is soft, the body is not fragrant, the fragrance is not soft, the fragrance is not pleasant, the body is sweet [*], the body is sweet, the taste is bitter, the saliva is bitter, the cold and heat are heavy and hard, the thoughts are broken due to the state of mind, and the mind is turned around and taught, Collection of sounds, words, and oral instructions, body and speech without precepts and teachings, body entry with outflows, feelings, thoughts, reflections, touches, contemplation, awareness, insight, vision, wisdom, liberation, regret, no regret, joy, joy, and mind advancement, Belief, desire, thought, fear, troubles, emotions, life, life, knots, eye consciousness and even consciousness are the causes of the Noble Truth of Suffering. |
云何苦聖諦非見斷非思惟斷因？ |
Why is it that the holy truth cannot be judged by seeing or contemplating its cause? |
苦聖諦善苦聖諦善法報、苦聖諦非報非報法眼入耳入鼻入舌入身入，身好色、端嚴、妍膚、嚴淨，身好聲、眾妙聲、軟聲，身好香、軟香、適意香，身甜[＊]酢苦辛醎淡涎癊，身冷熱輕細軟滑，非見斷非思惟斷因心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲香味外觸身識所知，有漏身口戒無教、有漏身進有漏身除，除疑煩惱使結，餘受想乃至無想定眼識乃至意識，是名苦聖諦非見斷非思惟斷因。 |
The Noble Truth of Suffering, the Good Truth of Suffering, the Good Dharma Retribution, the Noble Truth of Suffering, Non-retribution, Non-retribution, Dharma enters the eyes, enters the ears, enters the nose, enters the tongue, enters the body, the body has a beautiful appearance, a beautiful face, a fair complexion, and a clean body, a good voice, many wonderful sounds, and a soft voice. , the body is fragrant, soft and comfortable, the body is sweet [*], the body is bitter and spicy, the saliva is light, the body is cold and hot, light and soft, the body is not broken due to seeing or thinking, and it is not broken because of the mind. Turn around and teach, gather Sounds, sentences, words and oral teachings, external colors known by the eyes, external sounds, fragrances, and external touches known by the body, if there is a leakage in the body, the mouth will not teach, if there is a leakage in the body, there will be a leakage in the body, eliminate doubts and worries, and even the remaining feelings and thoughts The non-contemplation of vision and even consciousness is called the Noble Truth of Suffering, which is the cause of non-viewing and non-thinking. |
四聖諦，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？ |
How many of the Four Noble Truths are related to the realm of desire, how many are related to the realm of form, how many are related to the formless realm, and how many are not related to the realm of form? |
二不繫，二三分或欲界繫或色界繫或無色界繫。 |
Two or three are not related, and two or three are related to the desire realm, the color realm, or the colorless realm. |
云何二不繫？ |
Why are the two not related? |
滅聖諦、道聖諦，是名二不繫。 |
The Noble Truth of Destruction and the Noble Truth of Path are two different names. |
云何二三分或欲界繫或色界繫或無色界繫？ |
How can two or three points be related to the realm of desire, the realm of form, or the realm of formlessness? |
苦聖諦、集聖諦，是名二三分或欲界繫或色界繫或無色界繫。 |
The Noble Truth of Suffering and the Noble Truth of Collection are called the two-thirds or the system of the desire realm, the system of the form realm, or the system of the formless realm. |
云何苦聖諦欲界繫？ |
Why bother with the noble truth of desire realm? |
苦聖諦欲漏有漏眼入耳入鼻入舌入身入香入味入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，身冷熱輕重麁細堅軟澁滑，欲行心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、欲漏有漏[2]為外觸身識所知，欲漏有漏身口非戒無教、有漏身口戒無教、有漏身進、受、想、思[3]惟、觸、見、慧、解脫、無癡、順信、悔、不悔、悅、喜、心進、信、欲、不放逸、念、疑、怖、煩惱、使、生老死、命、結、眼識及色三二識，是名苦聖諦欲界繫。 |
The Noble Truth of Suffering: Desire has leakage. It enters the eyes, enters the nose, enters the tongue, enters the body, enters the body, enters the body, enters the body, enters the body, enters the body, enters the body, enters the body. The voice is not a wonderful voice, the soft voice is not soft, the body is cold and hot, the weight is fine, the texture is hard, the softness is slippery, the desire to do what the mind wants to do is turned around and taught, the voice is gathered, the words are spoken, the words are spoken, the external color is known by the eyes, The desire for leakage has leakage [2] is known by the external contact body consciousness. The desire for leakage has leakage, the body and speech are not precepts and no teaching. , view, wisdom, liberation, non-delusion, obedience, regret, no regret, joy, joy, progress of mind, faith, desire, non-resistance, thoughts, doubt, fear, troubles, causes, birth, old age and death, fate, knot, The three-two consciousnesses of eye consciousness and form are called the desire realm system of the noble truth of suffering. |
云何苦聖諦色界繫？ |
Why bother with the noble truth of the material realm? |
苦聖諦色漏有漏眼入耳入身入，身好色、端嚴、妍膚、嚴淨，身好聲、眾妙聲、軟聲，身冷熱輕細軟滑，色行心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、色漏有漏若聲若外觸身識所知，色漏有[4]漏身口戒無教有漏、[5]有漏身進有漏身除、受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩惱、使、生老死、命、結、無想定、眼識、耳識、身識、意識，是名苦聖諦色界繫。 |
The Noble Truth of Suffering: Color leakage has leakage into the eyes, ears, and body; the body has a good color, strict appearance, fair skin, and cleanness; the body has a good sound, many wonderful sounds, and a soft sound; the body is cold and hot, light and soft, and the color moves away from the mind. Qu Shen turned around and taught, gathered sounds, sentences, words and oral teachings, and the external form, eye consciousness, and external contact are known. 5] The body of taints enters and the body of taints eliminates, feelings, thoughts, reflections, contact, contemplation, awareness, insight, insight, wisdom, liberation, non-delusion, obedience, joy, joy, advancement of the mind, elimination of the mind, faith, desire, Not letting loose, mindfulness, concentration, mental equanimity, doubt, worry, confusion, birth, old age, death, destiny, knots, non-contemplation concentration, eye consciousness, ear consciousness, body consciousness, consciousness, this is called the noble truth of suffering, the material realm system. |
云何苦聖諦無色界繫？ |
Why bother with the noble truth of the formless realm? |
苦聖諦若無色漏有漏、有漏身口戒無教、有漏身進有漏身除、受、想、思、觸、思惟、見、慧、解脫、無癡、順信、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩惱、使、生老死、命、結、意界意識界，是名苦聖諦無色界繫。 |
The Noble Truth of Suffering is as follows: if there is no form of leakage, there will be leakage; if there is leakage, there will be no precepts or teaching; if there is leakage, the body will enter and there will be the body to get rid of the leakage; if there is feeling, thought, thinking, contact, thought, view, wisdom, liberation, non-delusion, obedient faith, mind Advancement, mind elimination, faith, desire, non-distraction, mindfulness, concentration, mental equanimity, doubts, worries, causes, birth, old age and death, fate, knots, and the realm of mind and consciousness, this is the formless realm system of the noble truth of suffering. |
云何集聖諦欲界繫？ |
How can the noble truth and the realm of desire be gathered together? |
集聖諦欲漏有漏欲行[6]愛，是名集聖諦欲界繫。 |
The Noble Truth of Collection of Desires and Outflows [6] Love is called the Noble Truth of Desire Realm System. |
云何集聖諦色界繫？ |
How can we gather the color realm system of the Noble Truth? |
集聖諦色漏有漏色行[＊]愛，是名集聖諦色界繫。 |
The Noble Truth of Collection of Forms and Forms [*] Love is the system of the realm of form and formation of the Noble Truth of Collection. |
云何集聖諦無色界繫？ |
How can we gather the formless realm system of the noble truth? |
集聖諦無色漏有漏無色行[＊]愛，是名集聖諦無色界繫。 |
The collection of noble truths is colorless outflows, there are leaks and colorless actions [*] Love, this is the name of the collection of noble truths, the formless realm system. |
四聖諦，幾過去、幾未來、幾現在、幾非過去非未來非現在？ |
The Four Noble Truths, how much is the past, how much is the future, how much is the present, how much is neither the past, nor the future, nor the present? |
一非過去非未來非現在，三三分或過去或未來或現在。 |
One is neither the past nor the future nor the present, and three or three is either the past or the future or the present. |
云何一非過去非未來非現在？ |
Yun He Yi is neither the past nor the future nor the present? |
滅聖諦，是名一非過去非未來非現在。 |
The noble truth of annihilation is called one, neither the past nor the future nor the present. |
云何三三分或過去或未來或現在？ |
Why is it three-thirds or the past or the future or the present? |
苦聖諦、集聖諦、道聖諦，是名三三分或過去或未來或現在。 |
The Noble Truth of Suffering, the Noble Truth of Collection, and the Noble Truth of Path are called the three or three parts, the past, the future, or the present. |
云何苦聖諦過去？ |
Why bother letting the holy truth pass? |
苦聖諦生已滅苦聖諦，是名苦聖諦過去。 |
The noble truth of suffering has arisen and has ceased. This is called the passing of the noble truth of suffering. |
云何苦聖諦未來？ |
Why bother with the Holy Truth in the future? |
苦聖諦未生未出苦聖諦，是名苦聖諦未來。 |
The Noble Truth of Suffering has not yet arisen. This is called the future of the Noble Truth of Suffering. |
云何苦聖諦現在？ |
Why bother with the Holy Truth now? |
苦聖諦生未滅苦聖諦，是名苦聖諦現在。 |
The Noble Truth of Suffering arises and does not cease. This is called the present of the Noble Truth of Suffering. |
集聖諦、道聖諦亦如是。 |
The same is true for the collection of noble truths and the noble truths of the path. |
舍利弗阿毘曇論卷第四 |
Sāriputta Abhidamāṇī Volume 4 |
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T1548 舍利弗阿毘曇論卷/篇章 五 |
T1548 Shariputra Abhitan's Treatise Volume/Chapter 5 |
舍利弗阿毘曇[1]論卷[2]第五 |
Shariputra Abhitan [1] Treatise Volume [2] Fifth |
[3]姚秦[＊]罽賓三藏[＊]曇摩耶舍共[＊]曇摩崛多[＊]等譯 |
[3] Translated by Yao Qin [＊] Ji Bin Sanzang [＊] Tamaya Shegong [＊] Tamo Juduo [＊] and others |
問分根品第五 |
Ask about the fifth root product |
問曰： |
Question: |
幾根？ |
How many? |
答曰： |
Answer: |
二十二根。 |
Twenty-two. |
何等二十二根？ |
How many twenty-two? |
眼根耳根鼻根舌根身根、女根、男根、命根、樂根、苦根、喜根、憂根、捨根、意根、信根、進根、念根、定根、慧根、未知欲知根、知根、已知根。 |
Eye root, ear root, nose root, tongue root, body root, female root, male root, life root, happiness root, suffering root, happiness root, worry root, equanimity root, mind root, faith root, enterprising root, mindfulness root, concentration root, wisdom root, unknown desire. Know the root, know the root, know the root. |
云何眼根？ |
Where is the eye root? |
眼入，名眼根。 |
Eye entry, the name eye root. |
云何眼根？ |
Where is the eye root? |
眼界，名眼根。 |
Vision, the root of fame. |
云何眼根？ |
Where is the eye root? |
若眼我分攝四大所造淨色，名眼根。 |
If the eye takes in the pure colors created by the four elements, it is called the eye root. |
云何眼根？ |
Where is the eye root? |
[4]若眼我分攝四大所造過去未來現在淨[5]色，名眼根。 |
[4] If the eye takes in the past, future and present pure colors created by the four elements, it is called the eye root. |
云何眼根？ |
Where is the eye root? |
若眼我分攝已見色今見當見不[6]定，若眼我分攝色光已來今來當來不定，名眼根。 |
If the eye has already seen the color, the present and the future are uncertain, [6] if the eye has separately captured the color and the light has come, the present and the future are uncertain, it is called the eye root. |
云何眼根？ |
Where is the eye root? |
若眼我分攝已對色今對當對不定，若眼我分攝色已對今對當對不定，名眼[7]根。 |
If the object of the eye is divided into objects, and the object is in the right position, it is in the right position, and it is uncertain. If the object of the eye is in the object, the object is in the right position, it is in the right position, and it is uncertain, it is called the eye [7] root. |
若眼無礙，是眼、是眼入、是眼根、是眼界，是田是物、是門是藏、是世是淨、是泉是海、是沃燋是洄[8]澓、是瘡是繫，是[9]目是入我分、是此岸、是內入眼見色，是名眼根。 |
If the eye is unobstructed, it is the eye, it is the entrance of the eye, it is the root of the eye, it is the horizon, it is the field, it is the object, it is the door, it is the treasure, it is the world, it is the pure, it is the spring, it is the sea, it is the fertile water, it is the wandering water [8] The sore is the system, the [9] eye is the part that enters me, this bank, the color that enters the eye, and the root of the name eye. |
耳根、鼻根、舌根、身根亦如是。 |
The same is true for the roots of the ears, nose, tongue, and body. |
云何女根？ |
Why is it female? |
若女女性、女形、女[10]相，是名女根。 |
If a woman has a female form, a female form, and a female [10] aspect, it is called female root. |
云何男根？ |
What's the male root? |
若男男性、男形、男相，是名男根。 |
If a man is male, has a male shape, and has a male appearance, it is called a male root. |
云何命根？ |
Yunhe's life root? |
壽，是名命根。 |
Shou is the root of life. |
云何命根？ |
Yunhe's life root? |
若眾生住，是名命根。 |
If living beings live there, this is the root of life. |
云何[11]命根？ |
Yunhe [11] life root? |
諸眾生諸眾生中不終不退、不喪不死、時未過、行在、護持，名命根。 |
Among all living beings, there is no end, no retreat, no loss, no death, no passing of time, walking, protecting and sustaining. This is called the root of life. |
云何樂根？ |
Yunhe Legen? |
若身樂受眼觸樂受、耳鼻舌身觸樂受樂界，名樂根。 |
If the body is happy, the eyes are happy, the ears, nose, tongue, and body are happy, they are called the roots of happiness. |
云何苦根？ |
Why is it so bitter? |
若身苦受眼觸苦受、耳鼻舌身觸苦受苦界，名苦根。 |
If the body is suffering, the eyes and contacts are suffering, the ears, nose, tongue and body are suffering, this is called the root of suffering. |
云何喜根？ |
Why do you like roots? |
若心樂受意觸樂受喜界，名喜根。 |
If the mind's joyful thoughts touch the realm of joyful feelings, it is called the root of joy. |
云何憂根？ |
Why worry about the roots? |
若心苦受意觸苦受憂界，是名憂根。 |
If the mind's thoughts of suffering and suffering touch the realm of suffering and worry, this is called the root of worry. |
云何捨根？ |
Why do you want to sacrifice your roots? |
若身心不苦不樂受，眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受捨界，名捨根。 |
If there are neither painful nor pleasant feelings in body and mind, neither painful nor pleasant feelings in eye contact, nor painful nor pleasant feelings in ears, nose, tongue, body and mind, this is called the root of equanimity. |
云何意根？ |
Yunheyigen? |
意入，名意根。 |
Meaning enters, name meaning root. |
云何意根？ |
Yunheyigen? |
識陰，名意根。 |
Knowledge Yin, the root of name and meaning. |
云何意根？ |
Yunheyigen? |
若心意識、六識身、七識界，名意根。 |
If the mind consciousness, the six-consciousness body, and the seven-consciousness world are called the mind root. |
云何意根？ |
Yunheyigen? |
若識過去未來現在、內外麁細、卑勝遠近，是名意根。 |
If you know the past, future and present, internal and external details, humbleness and distance, this is called the root of meaning. |
云何六識身？ |
Why is the body of six consciousnesses? |
眼識、身耳鼻舌身意識身。 |
Eyes and consciousness, body, ears, nose, tongue, body, consciousness. |
云何眼識身？ |
How can the eyes recognize the body? |
緣眼、緣色、緣[12]明、緣思惟，以四緣識[13]生已生今生當生不定，是名眼識身。 |
The four conditioned consciousnesses, conditioned eye, conditioned color, conditioned [12] clarity, and conditioned thought, [13] have been born, this life, and will be undetermined. This is called eye awareness and body. |
云何耳鼻舌身意識身？ |
Why are the ears, nose, tongue, body, and mind conscious? |
緣意、緣法、緣思惟，以三緣識已生今生當生不定，名意識身。 |
The three conditioned consciousnesses of conditioned meaning, conditioned dharma, and conditioned thoughts have been born in this life and will be born indefinitely, which is called consciousness body. |
是名六識身。 |
This is called the Six Consciousness Body. |
云何七識界？ |
What is the world of seven consciousnesses? |
眼耳鼻舌身識界、意界、意識界。 |
Eyes, ears, nose, tongue, body, consciousness, mind, consciousness. |
云何眼識界？ |
How can you see the world? |
若識眼根生色境界已生今生當生不定，名眼識界。 |
If the realm of consciousness arising from the root of the eye has been born in this life and will not be reborn, it is called the realm of eye consciousness. |
云何耳鼻舌身識界？ |
Why are there ears, nose, tongue, body and consciousness? |
若識身根[14]生觸境界已生今生當生不定，名身識界。 |
If the consciousness-body root [14] has been born in the realm of contact and is uncertain in this life, it is called the realm of body-consciousness. |
云何意界？ |
What is the meaning of Yun? |
意知法念法，若初心已生今生當生不定，是名意界。 |
If the mind knows the Dharma and thinks of the Dharma, if the original intention has been born in this life and will be undecided, this is called the realm of mind. |
云何意識界？ |
Where is the realm of consciousness? |
若識相似不離彼境界，及餘相似心識已生今生當生不定，名意識界。 |
If the consciousness is similar and does not leave that realm, and the remaining similar consciousness has been born in this life and will not be determined, it is called the realm of consciousness. |
是名七識界。 |
This is called the Seven Consciousness Realm. |
云何過去識？ |
Why did I know you in the past? |
若[15]識生已滅，名過去識。 |
If [15] the birth of consciousness has ceased, it is called past consciousness. |
云何未來識？ |
How can Yun know it in the future? |
若識未生未出，名未來識。 |
If the consciousness has not yet arisen or emerged, it is called future consciousness. |
云何現在識？ |
Why do you know me now? |
若識生未滅，名現在識。 |
If consciousness arises but is not destroyed, it is called present consciousness. |
云何內識？ |
Where is the knowledge? |
若識受，名內識。 |
If one knows feeling, it is called inner consciousness. |
云何外識？ |
How can I know outsiders? |
若識非受，名外識。 |
If the consciousness is not a feeling, it is called external consciousness. |
云何麁識？ |
Where can I find knowledge? |
若識欲界繫，名麁識。 |
If the consciousness is related to the realm of desire, it is called consciousness. |
云何細識？ |
How can I know it carefully? |
若識色界繫、無色界繫、若不繫，名細識。 |
If one recognizes the system of the form realm and the system of the formless realm, if not, it is called detailed awareness. |
云何卑識？ |
Why do you think you are humble? |
[16]若識不善、若識不善法報、若識非報非報法不適意，名卑識。 |
[16] If the consciousness is not wholesome, if the dharma retribution is not virtuous, if the dharma retribution is not retributive, if the dharma retribution is not retributive, it is not suitable for the mind, it is called inferior consciousness. |
云何勝識？ |
Why is it better than knowledge? |
若識善、若識善法報、若識非報非報法適意，名勝識。 |
If one recognizes good deeds, if one recognizes the retribution of good deeds, if one recognizes the retributions of good deeds, if one recognizes the retributions of non-retribution and non-retribution, it is called the awareness of beauty. |
云何遠識？ |
How far-sighted is the cloud? |
若識相遠、極相遠、不近、不近邊，名遠識。 |
If the consciousness is far away, extremely far away, not near, and not close to the edge, it is called distant consciousness. |
云何近識？ |
How close are you to the cloud? |
若識相近、極相近、近邊，名近識。 |
If the consciousness is close, extremely close, or close to the edge, it is called near consciousness. |
云何信根？ |
Yunhexingen? |
學人離結使，聖心入聖道，若堅信堅[17]法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未解欲解、未得欲得、未證欲證，修道離煩惱見。 |
When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, he will see the faults of his actions, observe the cessation of nirvana, and observe the path of the accumulation of suffering as it really is. , If you haven’t realized what you want to realize, you can practice the Tao to get rid of troubles and views. |
[18]學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。 |
[18] If a student is Sotapanna, Stradagami, and Anagami, and has sufficient insight knowledge, if he is wise and observes the liberated mind, he will obtain the Samana fruit. If he is Sotapanna fruit, Strathagami fruit, and Anagami fruit . |
無學人欲得阿羅漢果，未得聖法欲得，修道離煩惱，觀智具足，若智地[19]若觀解脫心，即得阿羅漢果。 |
Unlearned people want to achieve the fruit of Arahantship, but they have not yet obtained the holy Dharma. If they practice the Tao and are free from troubles, and have sufficient insight and wisdom, if they observe the liberating mind in a wise place [19], they can achieve the fruit of Arahantship. |
若實人若趣，若信入、信究竟入、信真、信心淨，是名信根。 |
If you are a real person, if you have faith, if you believe in the ultimate, if you believe in truth, if you have pure faith, this is called the root of faith. |
云何進根？ |
How can Yun enter his roots? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣，身心發出度、堪忍、不退、勤力進、不離不懈不緩不窳[20]惰進進力進覺正進，[21]是名進根。 |
If a real person is interested, his body and mind should be able to be patient, tolerant, not retreating, diligently advancing, never leaving, not letting up, not slowing down, and not wandering [20] Lazy advancement, forcefulness, enlightenment and right advancement, [21] this is called the root of advancement. |
云何念根？ |
Why do you think of roots? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣，若念憶念微念順念住不忘相續念、不失不奪不鈍不鈍根念念力念覺正念，是名念根。 |
If you are a real person, if you are mindful, remember the slightest thought, follow the mindful abiding, do not forget the continuous mind, do not lose, do not take away, do not blunt, do not dull the root, the power, the awareness of the right mind, this is called the root of mindfulness. |
云何定根？ |
How can I establish my roots? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣，若心住正住[22]專住心一向[23]心一樂心不亂依念、獨定定力定[24]覺正定，是名定根。 |
If a real person is interested, if the mind is upright and abiding [22] The mind is single-minded [23] The mind is single and happy, the mind is not distracted, and the mind is single and concentrated [24] Aware of the right concentration, this is called the root of concentration. |
云何慧根？ |
Yunhe Huigen? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣，若法中擇重擇究竟擇、擇法思惟覺了達自相他相共相、思持辯進辯慧[25]智見解脫方便、術焰光明照[1]炬、慧眼慧力擇法正覺不薄，是名慧根。 |
If you are a real person, if you are interested, if you choose the most important thing in the Dharma, choose the ultimate choice, choose the Dharma, think about it, realize the self-phase and other phases, and think about and argue to advance in wisdom [25] Wisdom and understanding of the expedient for freedom, the flame of the art shines brightly [1] , The wisdom eye, the power to choose the Dharma and the enlightenment are not weak, this is the root of wisdom. |
云何未知欲知根？ |
Why don't you know the root of wanting to know? |
堅信堅[2]法人，若法聖無漏非根得名根，除未知欲知根中[3]思、想、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、正語正業正命、正身除，是名未知欲知根。 |
Firmly believe in the Dharma [2], if the sage of the Dharma has no leakage and is not rooted in the root, he will get rid of the unknown desire and knowledge. Relaxation, equanimity of mind, right speech, right deeds, right livelihood, and right body are called the root of unknown desire to know. |
云何知根？ |
How can I know my roots? |
見學人，若法聖無漏非根得名根，除知根中想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、得果、滅盡定、正語正業正命、正身除，[4]是名知根。 |
See students, if the sage of the Dharma has no leakage, the non-root is called the root. In addition to thinking, thought, contact, contemplation, enlightenment, liberation, joy, joy, the mind is eliminated, desire, not letting go, the mind is equanimous, and the fruit is obtained in the root of knowledge. , cessation of cessation, right speech, right deeds, right livelihood, right body, [4] this is called the root of knowledge. |
云何已知根？ |
Why do you know the roots? |
無[5]學人阿羅漢果，若法聖無漏非根得名根，除已知根中想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、得果、滅盡定、正語正業正命、正身除，是名已知根。 |
[5] A scholar who has the fruit of Arhat, if the sage of the Dharma has no outflows and is called the root, except for thoughts, thoughts, contact, contemplation, enlightenment, liberation, joy, joy, the mind is free of desire, and does not let go of the known roots. , equanimity of mind, attainment of results, cessation of cessation, right speech, right deeds, right livelihood, and right body are all known roots. |
二十二根，幾色、幾非色？ |
Twenty-two roots, how many colors and how many are not colors? |
七色，十一非色，四二分或色或非色。 |
Seven colors, eleven non-colors, four and two points, either color or non-color. |
云何七色？ |
What are the seven colors of the cloud? |
眼根、耳根、鼻根、舌根、身根、女根、男根，名七色。 |
The eye root, the ear root, the nose root, the tongue root, the body root, the female root, and the male root are called the seven colors. |
云何十一非色？ |
Why is the eleventh color non-sexual? |
命根、樂根、苦根、喜根、憂根、捨根、意根、信根、念根、定根、慧根，名十一非色。 |
The root of life, the root of happiness, the root of suffering, the root of joy, the root of worry, the root of equanimity, the root of intention, the root of faith, the root of mindfulness, the root of concentration, and the root of wisdom are called the eleven non-material objects. |
云何四二分或色或非色？ |
How can it be divided into two parts, color or non-color? |
進根、未知欲知根、知根、已知根，名四二分或色或非色。 |
The root of entry, the root of unknown desire and knowledge, the root of knowledge, and the known root are called the four dichotomies, either form or non-form. |
云何進根色？ |
How can Yun enter the root color? |
身發出度，名進根色。 |
The body emits degree, and the name enters the root color. |
云何進根非色？ |
Why is it that the root is not color? |
[6]進根非色心發出度，名進根非色。 |
[6] The root of advancement is non-material. The mind emits degree, and the root of advancement is non-material. |
云何未知欲知根色？ |
Why don't you want to know your root color? |
正語正業正命、正身[7]除，名未知欲知[8]根色。 |
Right speech, right deeds, right livelihood, right body [7] are eliminated, and the name is unknown desire to know [8] root color. |
云何未知欲知根非色？ |
Why is it unknown that the root of desire is not color? |
想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不[9]放逸、心捨，名未知欲知根非色。 |
Thinking, thinking, touching, contemplation, awareness, liberation, joy, joy, mind elimination, desire, non-[9] letting go, mind equanimity, are called unknown desire-knowledge roots and non-material forms. |
云何知根色？ |
How do you know the root color? |
正語正業正命、正身除，名知根色。 |
Right speech, right deeds, right life, right body, right mind and body. |
云何知根非色？ |
How do you know that roots are not colors? |
想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、得果、滅盡定，名知根非色。 |
Thinking, reflection, contact, contemplation, awareness, liberation, joy, joy, elimination of mind, desire, non-distraction, equanimity of mind, attainment of fruit, and cessation of concentration are called knowing that the root is non-material. |
云何已知[10]根色？ |
Why do you know [10] root color? |
正語正業正命、正身除，名已知根色。 |
Right speech, right deeds, right life, right body, right mind and body. |
云何已知根非色？ |
Why do you know that the root is not color? |
想、思、觸、思惟、覺觀、解脫、[11]悅、喜、心除、欲、不放逸、心捨、得果、滅盡定，名已知根非色。 |
Thinking, thought, contact, contemplation, awareness, liberation, [11] joy, joy, mind elimination, desire, non-resistance, mind equanimity, fruition, and cessation of concentration are called known roots and non-material forms. |
二十二根，幾可見、幾不可見？ |
Twenty-two roots, how many are visible or invisible? |
一切不可見。 |
Everything is invisible. |
二十二根，幾有對、幾無對？ |
Twenty-two roots, how many are correct and how many are not correct? |
七有對，十五無對。 |
Seven is correct, fifteen is incorrect. |
云何七有對？ |
Yun He Qi is right? |
眼根乃至男根，名七有對。 |
The eye root and even the male root have the right names. |
云何十五無對？ |
Why is fifteen wrong? |
命根乃至已知根，名十五無對。 |
The life root and even the known root are called fifteen without pairs. |
二十二根，幾聖、幾非聖？ |
Twenty-two roots, how many are holy and how many are not holy? |
八聖，十一非聖，三二分或聖或非聖。 |
Eight Saints, eleven are non-holy, three and two are either holy or non-holy. |
云何八聖？ |
What are the Eight Sages? |
信根乃至已知根，名八聖。 |
The root of belief and even the root of knowledge is called the Eight Noble Saints. |
云何十一非聖？ |
Why is Eleven not a saint? |
眼根乃至苦根及憂根，名十一非聖。 |
The eye root and even the root of bitterness and worry are called the eleven non-holy beings. |
云何三[12]二分或聖或非聖？ |
Why is it that the two parts [12] are holy or not? |
喜根、捨根、意根，名三[＊]二分或聖或非聖。 |
The root of joy, the root of equanimity, and the root of intention are called the three [*] and their two parts are either holy or non-holy. |
云何喜根非聖？ |
Why do you think your roots are not holy? |
喜根有漏，名喜根非聖。 |
If there is leakage in the root of happiness, the root of happiness is not holy. |
云何喜根非聖？ |
Why do you think your roots are not holy? |
喜根非學非無學意觸樂受，名喜根非聖。 |
The joyful root is not learned and does not have the unlearned intention to touch pleasant feelings. It is called the joyful root and is not holy. |
云何喜根聖？ |
Why do you like the Holy Spirit? |
喜根無漏，名喜根聖。 |
The root of happiness is without leakage, and it is called the holy root of happiness. |
云何喜根聖？ |
Why do you like the Holy Spirit? |
喜根信根相應意觸樂受，名喜根[13]聖。 |
The root of joy and the root of faith correspond to pleasant touching and feeling, which is called the root of joy [13] Holy. |
云何喜根聖？ |
Why do you like the Holy Spirit? |
喜根學若無學，學人離結使，聖心[14]入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離結使。 |
If a person has no knowledge of the root of joy, if he leaves the disciples, and enters the holy path with a holy heart [14], if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, observe the cessation of Nirvana, and observe the path of suffering and suffering as it really is, he will not be able to achieve it. If you want to gain, if you don't understand, if you don't understand, if you don't realize, you want to realize. |
見學人若須陀洹、斯陀含、阿那含，觀智具足，[15]若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。 |
I see students who are Sotapanna, Stradagami, and Anagami, and have sufficient insight knowledge. [15] If they observe the liberated mind in a wise place, they will obtain the recluse fruit. If they are Sotapanna fruit, Strathagami fruit, and Anagami fruit. |
無學人欲得阿羅漢，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
Unlearned people want to be Arhats and have not yet obtained the Holy Dharma. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhats. |
若實人若趣，若意觸樂受，名喜根[16]聖。 |
If the real person is interested, if the mind touches the pleasant feeling, it is called the root of joy [16]. |
云何捨根非聖？ |
How can one abandon one's roots and not be a saint? |
捨根有漏。 |
There is a leak in the root of the shed. |
名捨根非聖。 |
The name Shegen is not holy. |
云何捨根非聖？ |
How can one abandon one's roots and not be a saint? |
捨根非學非無學，眼觸不苦不樂受、耳鼻舌身意觸不苦不樂[17]受，名捨根非聖。 |
To give up one's roots is neither learning nor learning, and the feelings of eye contact are neither painful nor pleasant, and the ears, nose, tongue, body and mind are neither painful nor pleasant [17]. |
云何捨根聖？ |
Why do you want to sacrifice your roots and become a saint? |
捨根無漏，名捨根[＊]聖。 |
The root of giving up has no leakage, which is called the root of giving up [*]. |
云何捨根聖？ |
Why do you want to sacrifice your roots and become a saint? |
捨根[18]信根相應意觸不苦不樂受，名捨根聖。 |
[18] Belief in the root corresponds to the feeling of neither pain nor pleasure, which is called the holy root of giving up. |
云何捨根聖？ |
Why do you want to sacrifice your roots and become a saint? |
捨根學無學，學人離結使乃至即得阿羅漢果。 |
There is no learning if one gives up one's roots, and one who learns without ties can even achieve the fruit of Arhat. |
若實人若趣，若意觸不苦不樂受，名捨根聖。 |
If you are a real person, if you have feelings that are neither painful nor pleasant, this is called the Holy Spirit of Eternity. |
云何意根非聖？ |
Why does it mean that the roots are not holy? |
意根有漏，名意根非聖。 |
If the root of intention is leaky, the root of meaning is not holy. |
云何意根非聖？ |
Why does it mean that the roots are not holy? |
識受陰，名意根非聖。 |
Consciousness is affected by Yin, and the roots of name and meaning are not holy. |
云何意根非聖？ |
Why does it mean that the roots are not holy? |
意根非學非無學眼識乃至意識，名意根非聖。 |
The root of meaning is not learned, not without knowledge, vision and even consciousness, and the root of name and meaning is not holy. |
云何意根聖？ |
What does it mean to be a saint? |
意根無漏，名意根聖。 |
The root of the mind has no leakage, which is called the holy root of the mind. |
云何意根聖？ |
What does it mean to be a saint? |
意根信根相應意界意識界，名意根聖。 |
The root of mind and belief corresponds to the realm of mind and consciousness, which is called the saint of mind and root. |
云何意根聖？ |
What does it mean to be a saint? |
意根[＊]學無學，學人離結使乃至即得阿羅漢果。 |
The root of mind [*] is learning without learning, and the learned person can even achieve the fruit of Arahantship without attachment. |
若實人若趣，若意界意識界，名意根聖。 |
If you are a real person, if you are interested, if you are in the realm of consciousness, your name is the holy root of meaning. |
有漏無漏、有愛無愛、有求無求、當取非當取、有取[19]無取、有勝無勝，[20]亦如是。 |
There is leakage but not leakage, there is love but not love, there is seeking but not seeking, there is what should be taken but not what should be taken, there is taking [19] but no taking, there is victory but no victory, [20] the same is true. |
二十二根，幾受、幾非受？ |
Twenty-two sense organs, how many feelings and how many non-feelings? |
八受，八非受，六二分或受或非受。 |
There are eight feelings, eight non-feelings, six and two points, either feeling or non-feeling. |
云何[21]八受？ |
What are the eight feelings [21]? |
眼根乃至命根，名八受。 |
The eye root and even the life root are called the eight feelings. |
云何八非受？ |
Why is it so bad? |
信根乃至已知根，名八非受。 |
The root of belief and even the root of knowledge are called the eight non-feelings. |
云何六二分或受或非受？ |
How can the sixty-two points be received or not? |
樂根、苦根、喜根、憂根、捨根、意根，名六二分或受或非受。 |
The root of happiness, the root of suffering, the root of joy, the root of worry, the root of equanimity, and the root of intention are called the six-two parts of feeling or non-feeling. |
云何樂根受？ |
How can I enjoy root acceptance? |
樂根內，名樂根受。 |
Within the root of happiness, it is called the root of happiness. |
云何樂根受？ |
How can I enjoy root acceptance? |
樂根[22]業法[23]煩惱所生報我分攝眼觸樂受、耳鼻舌身觸樂受，名樂根受。 |
Roots of happiness [22] Karma [23] The retributive self caused by troubles takes in the pleasant feelings of eye contact, ears, nose, tongue and body touch, which are called happy root feelings. |
云何樂根非受？ |
How can one enjoy the root of non-feeling? |
樂根外眼觸樂受、耳鼻舌身觸樂受，名樂根非受。 |
The roots of happiness are external to the eyes and the ears, nose, tongue and body. |
云何苦根受？ |
Why does the root cause suffering? |
苦根內，名苦根受。 |
Inside the root of suffering is called suffering-root feeling. |
云何苦根受？ |
Why does the root cause suffering? |
苦根業法煩惱所生報我分攝眼觸苦受、耳鼻舌身觸苦受，名苦根受。 |
The retribution caused by the karma and troubles with the root of suffering is the painful feeling of eye contact, ear, nose, tongue and body contact, which is called suffering root feeling. |
云何苦根非受？ |
How come the root of suffering is not feeling? |
苦根外眼觸苦受、[24]耳鼻舌身觸苦受，名苦根非受。 |
The painful feeling of external eye contact, [24] painful feeling of ear, nose, tongue and body contact are called non-feelings of the bitter root. |
云何喜根受？ |
Why do you like root feeling? |
[25]喜根內，名喜根受。 |
[25] Within the joy root, it is called joy root feeling. |
云何喜根[26]受？ |
Why do you like root [26] feeling? |
喜根業法[27]煩惱所生報我分攝意觸樂受，名喜根受。 |
Joy root karma [27] The retributive self caused by the troubles affects the mind and touches the pleasant feeling, which is called joy root feeling. |
云何喜根非受？ |
Why is it that the roots of joy are not feelings? |
喜根外，名喜根非受。 |
Outside of the joy root, it is called the joy root but not the feeling. |
云何喜根非受？ |
Why is it that the roots of joy are not feelings? |
喜根善不善若無記非我分攝意觸樂受，名喜根非受。 |
If the root of joy is good or not, if there is no memory of non-self, the mind touches the pleasant feeling, it is called the root of joy, non-feeling. |
云何憂根受？ |
Why worry about root feelings? |
憂根內，名憂根受。 |
The root of worry is called the root of worry. |
云何憂根[＊]受？ |
Why worry about root [*] suffering? |
憂根業法煩惱所生報我分攝意觸苦受，名憂根受。 |
The painful feeling caused by the worry-rooted karma and troubles is called the painful feeling caused by the mind-contact. |
云何憂根非受？ |
Why worry about feelings that are not rooted in feelings? |
憂根外，名憂根非受。 |
Outside the root of worry, the root of worry is not a feeling. |
云何憂根非受？ |
Why worry about feelings that are not rooted in feelings? |
憂根善不善若無記非我分攝意觸苦受，名憂根非受。 |
If the root of worry is good or not, if there is no memory of the non-self, the mind touches the painful feeling, it is called the root of worry is non-feeling. |
云何捨根受？ |
Why should I sacrifice my roots and receive it? |
捨根內，名捨根受。 |
Within the root of giving up, it is called feeling of giving up. |
云何捨根受？ |
Why should I sacrifice my roots and receive it? |
業法[＊]煩惱所生報我分攝眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根受。 |
Karma [*] The retribution caused by the afflictions is the non-painful and non-pleasant feeling of eye contact, the non-painful and non-pleasant feeling of ear, nose, tongue, body and mind, which is called the feeling of equanimity. |
云何捨根非受？ |
How can one abandon one's roots and not receive? |
捨根外，名捨根非受。 |
Apart from the root of abandonment, it is called the root of abandonment and is not a feeling. |
云何捨根非受？ |
How can one abandon one's roots and not receive? |
捨根若無記善不善非我分攝眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根非受。 |
If the root of equanimity has no memory of good, bad, and non-self-consciousness, it is called the non-painful and non-pleasant feeling of eye contact, ear, nose, tongue, body, and mind, which is neither painful nor pleasant. |
云何意根受？ |
What is the meaning of root feeling? |
意根內，名意根受。 |
Within the mind root, the name is the mind root. |
云何意根受？ |
What is the meaning of root feeling? |
意根業法煩惱所生報我分攝眼識乃至意識，名意根受。 |
The retributive self caused by the karmic troubles of the mind root captures the eye consciousness and even the consciousness, which is called the mind root feeling. |
云何意根非受？ |
Why is it that there is no feeling at all? |
意根若外，名意根非受。 |
The root of mind is external, and the root of mind is not feeling. |
云何意根非受？ |
Why is it that there is no feeling at all? |
意根善不善無記非我分攝眼識乃至意[1]識，名意根非受。 |
The root of mind, good or bad, has no memory. It is not a self. It captures eye consciousness and even consciousness [1]. It is called the root of mind, which is not feeling. |
內外亦如是。 |
The same is true inside and outside. |
二十二根，幾有報、幾無報？ |
Twenty-two roots, how many are rewarded and how many are not? |
一有報，十無報，十一二分或有報或無報。 |
One will have retribution, ten will have no retribution, and eleven or two will have retribution or no retribution. |
云何一有報？ |
Why is there any reward? |
未知欲知根，名一有報。 |
Unknown desire to know the root, the name will be rewarded. |
云何十無報？ |
Why is there no retribution? |
眼根乃至苦根，名十無報。 |
The eye root and even the bitter root are called the ten without retribution. |
云何十[2]一二分或有報或無報？ |
How can one or two points of ten [2] be rewarded or not? |
除未知欲知根，餘喜根乃至已知根，名十一二分或有報或無報。 |
In addition to the unknown root of desire and knowledge, the remaining roots of joy and even the known root are called eleven or two points, either with or without reward. |
云何喜根有報？ |
How can you be so happy that your roots will be rewarded? |
喜根報法，名喜根有報。 |
The method of repaying joyful roots is called joyful roots. |
云何喜根有報？ |
How can you be so happy that your roots will be rewarded? |
喜根除善報，餘喜根善不善意觸樂受，名喜根有報。 |
The root of joy eliminates good deeds, and the root of joy that is good or unkind touches pleasant feelings, which is called the root of joy with rewards. |
云何喜根無報？ |
How can you rejoice without reward? |
喜根若報、喜根非報非報法意觸樂受，名喜根無報。 |
The root of joy is like retribution, and the root of joy is non-retribution, non-retribution, Dharma, intention, and pleasant feeling. It is called the root of joy without retribution. |
云何憂根有報？ |
Why worry about the root cause of retribution? |
憂根報[3]法，名憂根有報。 |
The law of retribution for root of worry [3] is called retribution for root of worry. |
云何憂根有報？ |
Why worry about the root cause of retribution? |
憂根善不善意[4]觸苦受，名憂根有報。 |
The root of worry is good and not well-intentioned [4] If you touch the painful feeling, the root of worry will be rewarded. |
云何憂根無報？ |
Why worry about nothing? |
憂根若報、憂根非報非報法意觸苦受，名憂根無報。 |
The root of worry is like retribution, the root of worry is not retribution, non-retribution, Dharma intention touches the painful feeling, it is called the root of worry has no retribution. |
云何捨根有報？ |
How can you be rewarded for sacrificing your roots? |
捨根報法，名捨根有報。 |
To sacrifice one's roots to repay the Dharma is called sacrificing one's roots to repay the Dharma. |
云何捨根有報？ |
How can you be rewarded for sacrificing your roots? |
捨根除善報，餘捨根善不善意觸不苦不樂受，名捨根有報。 |
The root of equanimity eliminates good rewards, and the remaining roots of equanimity are good, unkind, touching, neither painful nor pleasant, which is called the root of equanimity with rewards. |
云何捨根無報？ |
How can you abandon your roots without retribution? |
捨根若報、捨根非報非報法，眼觸非苦非樂受、耳鼻舌身意觸不苦不樂受，名捨根無報。 |
Giving up roots is like retribution, giving up roots is neither retribution nor retribution, eye contact is neither painful nor pleasant feeling, ear, nose, tongue, body and mind contact is neither painful nor pleasant feeling, it is called giving up root without retribution. |
云何意根有報？ |
Why does it mean that there will be retribution? |
意根報法，名意根有報。 |
The root of intention repays the law, and the root of intention has retribution. |
云何意根有報？ |
Why does it mean that there will be retribution? |
除意根善報，餘意根善不善意界意識界，是名意根有報。 |
Except for the good rewards of the mind root, the rest of the mind root is good and not good in the realm of consciousness. This is called the mind root with rewards. |
云何意根無報？ |
Why is there no reward at all? |
意根報、意根非報非報法眼識乃至意識，名意根無報。 |
The root of intention is retribution, and the root of intention is non-retribution, non-retribution, eye awareness and even consciousness, which is called the root of intention without retribution. |
云何信根有報？ |
Why do you believe that your roots will be rewarded? |
信根報法，名信根有報。 |
The root of faith will repay the Dharma, and the root of faith will be rewarded. |
云何信根有報？ |
Why do you believe that your roots will be rewarded? |
學人離結使，聖心入聖道，堅信堅法及餘趣人，見行過患，觀涅槃寂滅，觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
A student who has left ties, entered the holy path with a holy heart, firmly believes in the solid Dharma and the remaining interests, sees the faults of his actions, observes the cessation of nirvana, observes the path of suffering, and has not achieved what he wants, has not understood what he wants, and has not realized what he wants to realize. , practice Taoism and get rid of worries. |
無學人欲得阿羅漢果，未得聖法欲得，修道。 |
There is no scholar who desires to attain the fruit of Arahantship, and who has not yet attained the Holy Dharma, wants to attain it, and practices Taoism. |
若實人若趣，信入、信究竟入、信真、信心淨，名信根有報。 |
If you are a real person, if you have faith, if you believe in the end, if you believe in truth, if you have pure faith, then the root of faith will be rewarded. |
云何信根無報？ |
Why do you believe that there is no reward? |
信根報，名信根無報。 |
The root of the letter is reported, and the name of the letter is not reported. |
云何信根無報？ |
Why do you believe that there is no reward? |
見學人須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。 |
I see students like Sotapanna, Stragama, and Anagami, who have sufficient insight knowledge. If they observe the liberated mind in a wise place, they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit. |
無[5]學人欲得阿羅漢，觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
None [5] If a student wants to become an Arhat, he must have sufficient insight knowledge. If he is wise and observes the mind of liberation, he can achieve the fruit of Arhat. |
若實人若趣，信入、信究竟入、信真、信心淨，名信根無報。 |
If you are a real person, if you have faith, if you have faith, if you have faith, if you have truth, if you have pure faith, then your faith will have no reward. |
進根、念根、定根、慧根亦如是。 |
The same is true for the faculties of advancement, mindfulness, concentration, and wisdom. |
云何知根[6]有報？ |
How do you know that root[6] will be rewarded? |
知根報法，名知根有報。 |
Know the root and repay the law, which is called knowing the root and repaying it. |
云何知根有報？ |
How do you know that roots will be rewarded? |
見學人見行過患，觀涅槃寂滅，觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
I see students who see the faults of conduct, meditate on the cessation of Nirvana, meditate on the accumulation of suffering and the path of suffering, and have no desire to gain, no understanding of desire, no realization of desire, and practice the path to be free from troubles. |
若實人若趣，若想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、滅盡定、正語正業正命、正身除，名知根有報。 |
If a real person is interested, if he thinks, contemplates, touches, contemplates, contemplates, liberates, is happy, joys, has the mind freed from desire, does not let go, has the mind to be equanimous, has cessation of cessation, has right speech, right action, right livelihood, and has the right body, then the name Knowing the roots will pay off. |
云何知根無報？ |
How do you know that there is no reward for your roots? |
知根報，名知根無報。 |
Knowing the root will reward you, which is called knowing the root without reward. |
云何知根無報？ |
How do you know that there is no reward for your roots? |
見學人須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。 |
I see students like Sotapanna, Stragama, and Anagami, who have sufficient insight knowledge. If they observe the liberated mind in a wise place, they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit. |
若實人若趣，若想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、得果、滅盡定、正語正業正命、正身[7]除，名知根無報。 |
If a real person is interested, if he thinks, contemplates, touches, contemplates, contemplates, is liberated, is happy, joyful, has the mind freed from desire, does not let go, has the mind to be equanimous, achieves the result, has the concentration of cessation, has right speech, right action, right livelihood, and right body. [7]Except, there is no reward for knowing the roots. |
云何已知根有報？ |
Why do you know that roots are rewarded? |
已知根報法，名已知根有報。 |
The method of knowing the root of reward is known as the method of knowing the root of reward. |
云何已知根有報？ |
Why do you know that roots are rewarded? |
無學人欲得阿羅漢，未得聖法欲得，修道。 |
Unlearned people want to become Arhats, and those who have not yet obtained the Holy Dharma want to practice Taoism. |
若實人若趣，想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、[8]心捨、滅盡定、正語正業正命、正身除，名已知根有報。 |
If a real person is interested, thinking, thought, contact, contemplation, enlightenment, liberation, joy, joy, elimination of mind, desire, non-distraction, [8] equanimity of mind, cessation of cessation, right speech, right action, right livelihood, right body , the name is known and the roots are rewarded. |
云何已知根無報？ |
Why do you know that there is no reward for roots? |
[9]已知根報，名已知根無報。 |
[9] Known root reward, known root no reward. |
云何已知根無報？ |
Why do you know that there is no reward for roots? |
無學人欲得阿羅漢果，觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
If an unlearned person wants to obtain the fruit of Arahantship, he must have sufficient insight knowledge. If he has wisdom and contemplation of the liberating mind, he will obtain the fruit of Arahantship. |
若實人若趣，若想、思、觸、思惟、覺觀、解脫、[10]悅、喜、心除、欲、不放逸、心捨、得果、滅盡定、正語正業正命、正身除，名已知根無報。 |
If a real person is interested, if he thinks, contemplates, touches, contemplates, contemplates, and is liberated, [10] joy, happiness, elimination of desire, non-relaxation, equanimity of mind, fruitfulness, cessation of cessation, right speech, right action, right speech If the fate and body are eliminated, the name will be known and the roots will have no retribution. |
二十二根，幾心、幾非心？ |
Twenty-two faculties, how much is the mind and how much is not the mind? |
一心，二十一非心。 |
One mind, twenty-one is not the mind. |
云何一心？ |
Yunhe Yixin? |
意根名一心。 |
The root name is one heart. |
云何二十一非心？ |
Why is twenty-one not the heart? |
除意根，餘一切非心。 |
Except for the root of mind, everything else is not the mind. |
二十二根，幾心相應、幾非心相應？ |
Twenty-two faculties, how many of them correspond to the mind and how many do not correspond to the mind? |
九心相應，八非心[11]相應，一不說心相應非心相應，四二分或心相應或非心相應。 |
Nine hearts correspond, eight non-hearts [11] correspond, one does not say that the heart corresponds to the non-heart correspondence, and the fourth and second points are either the heart correspondence or the non-heart correspondence. |
云何九心相應？ |
Why are the nine hearts corresponding? |
除意根、進根，餘樂根乃至慧根，是名九心相應。 |
In addition to the mind root and enterprising root, the remaining happiness root and even the wisdom root are called nine-mind correspondence. |
云何八非心相應？ |
Why are the eight non-hearts corresponding? |
眼根乃至命根，名八非心相應。 |
The eye root and even the life root are called the eight non-mind correspondences. |
云何一不說心相應非心相應？ |
Why don't you say that mind correspondence is not heart correspondence? |
意根，是名一不說心相應非心相應。 |
The root of the mind is a name that does not mean that the mind corresponds to the heart. |
云何四[12]二分或心相應或非心相應？ |
How can the four [12] dichotomies be divided into two parts: mental correspondence or non-heart correspondence? |
進根、未知欲知根、知根、已知根，名四二分或心相應或非心相應。 |
The root of entry, the root of unknown desire and knowledge, the root of knowledge, and the known root are called the four two points or the corresponding mind or non-mind corresponding. |
云何進根心相應？ |
How can the root and mind correspond? |
進根心數，心發出度，名進根心相應。 |
The number of the mind that enters the root, the heart sends out the degree, and the name of the heart that enters the root corresponds. |
云何進根非心相應？ |
Why is it that the root is not corresponding to the mind? |
進根非心數，身發出度，名進根非心相應。 |
The root of entry is not the number of the mind, the body sends out degrees, and the root of the name is not the correspondence of the heart. |
云何未知欲知[1]根心相應？ |
Why does the unknown desire to know [1] correspond to the root and mind? |
未知欲知根若心數，想、[2]思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨，名未知欲知根心相應。 |
The root of unknown desire and knowledge is as many as the mind, such as thought, [2] thought, contact, contemplation, awareness, liberation, joy, joy, mind elimination, desire, non-relaxation, and equanimity, which are called the unknown root and mind of desire and knowledge. |
云何未知欲知根非心相應？ |
Why is it unknown that the root of desire to know is not corresponding to the mind? |
未知欲知根非心數，正語正業正命、正身除，名未知欲知根非心相應。 |
The root of unknown desire to know is not the number of the mind. Right speech, right deeds, right livelihood, and right body are all related to the unknown root of desire to know but not the mind. |
云何知根心相應？ |
How do you know that the root and mind correspond to each other? |
知根若心數，想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨，名知根心相應。 |
The root of knowledge is like the number of hearts, such as thoughts, reflections, contact, contemplation, awareness, liberation, joy, joy, elimination of mind, desire, non-relaxation, and equanimity of mind, which are called the corresponding roots of knowledge. |
云何知根非心相應？ |
How do you know that the root does not correspond to the heart? |
知根非心數，得果、滅盡定、正語正業正命、正身除，名知根非心相應。 |
Knowing that the root is not the number of the mind, obtaining the result, cessation of cessation, right speech, right deeds, right livelihood, and rectifying the body are called knowing that the root is not the number of the mind. |
已知根亦如是。 |
The same is true for known roots. |
二十二根，幾心數、幾非心數？ |
Twenty-two roots, how many are the number of the heart, and how many are not the number of the heart? |
九心數，九非[3]心數，四二分或心數或非心數。 |
Nine heart numbers, nine non-heart numbers, four-two points or heart numbers or non-heart numbers. |
云何九心數？ |
Why are there nine hearts? |
除意根、進根，餘樂根乃至慧根，名九心數。 |
In addition to the mind root and the enter root, the remaining happiness root and even the wisdom root are called the Nine Heart Numbers. |
云何九非心數？ |
Yunhejiufeixin number? |
眼根乃至命根、意根，名九非心數。 |
The eye root, even the life root and the mind root, are called nine non-mind numbers. |
云何四二分或心數或非心數？ |
How can four or two points be divided into mental numbers or non-mental numbers? |
進根、未知欲知根、知根、已知根，名四二分或心數或非心數。 |
The root of entry, the root of unknown desire and knowledge, the root of knowledge, and the known root are called four-two points or mental numbers or non-mental numbers. |
云何進根心數？ |
How can Yun enter the heart number? |
進根若緣心發出度，是名進根心數。 |
If the root-promoting mind emits degrees, it is called the number of the root-promoting mind. |
云何進根非心數？ |
Why is it that the root of the problem is not the number of the mind? |
進根非緣身[4]發出度，名進根非心數。 |
The degree of entering the non-conditional body [4] is called entering the root but not the number of the mind. |
云何未知欲知根心數？ |
How come you don’t know the number of your roots and hearts? |
未知欲知根緣想、思、觸、思惟、覺觀、解[5]脫、悅、喜、心除、欲、不放逸、心捨，名未知欲知根心數。 |
The unknown root of desire and knowledge is thought, thought, contact, contemplation, awareness, and understanding [5] Liberation, joy, joy, mind elimination, desire, non-relaxation, and equanimity, which are called the number of unknown root and mind of desire and knowledge. |
云何未知欲知根非心數？ |
Why is it unknown that the root of desire to know is not the number of the mind? |
未知欲知根非緣正語正業正命、正身除，名未知欲知根非心數。 |
The root of unknown desire to know is not the reason for right speech, right action, right livelihood, and the right body. It is called the unknown root of desire to know and is not the number of the mind. |
云何知根心數？ |
How do you know the number of roots and hearts? |
知根緣想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨，名知根[6]心數。 |
Knowing the roots of thought, thinking, contact, contemplation, awareness, liberation, joy, joy, mind elimination, desire, non-relaxation, and equanimity is called the root of knowledge [6]. |
云何知根非心數？ |
How do you know that the root is not the number of the heart? |
知根非緣得果、滅盡定、正語正業正命、正身除，名知根非心數。 |
Knowing that the roots are not conditioned to achieve results, cessation of cessation, right speech, right deeds, right livelihood, and righteous body are called knowing that the roots are not the number of the mind. |
已知根亦如是。 |
The same is true for known roots. |
二十二根，幾緣、幾非緣？ |
Twenty-two roots, how many are destined or not? |
十緣，八非緣，四二分或緣或非緣。 |
There are ten conditions, eight non-conditions, four and two points, either conditions or non-conditions. |
云何十緣？ |
Why are there ten fates? |
除進根，餘樂根乃至慧根及意根，名十緣。 |
In addition to the root of progress, the root of happiness and even the root of wisdom and the root of intention are called the ten conditions. |
云何八非緣？ |
Why is it not fate? |
眼根乃至命根，名八非緣。 |
The eye root and even the life root are called the eight non-conditions. |
云何四二分或緣或非緣？ |
Why is it that the four or two points are destined or not? |
進根、未知欲知根、[7]知根、已知根，名四二分或緣或非緣。 |
The root of advancement, the root of unknown desire to know, [7] the root of knowledge, the root of known knowledge, are called four or two points, or conditions or non-conditions. |
云何進根緣？ |
How can Yun enter the root? |
進根心[8]數發出度，名進根緣。 |
Entering the root mind [8], the number of degrees is called entering the root condition. |
云何進根非緣？ |
How can it be that the root is not destined? |
進根非心數身發出度，名進根非緣。 |
The root of advancement is not the number of the mind and the degree of the body. The name of the root of advancement is not the condition. |
云何未知欲知根緣？ |
Why don't you want to know the root cause? |
未知欲知根若心數，想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨，名未知[9]欲知根緣。 |
The root of unknown desire to know is as many as the mind, such as thought, thought, contact, contemplation, awareness, liberation, joy, joy, mind elimination, desire, non-relaxation, and equanimity. It is called the unknown root condition of desire to know [9]. |
云何未知欲知根非緣？ |
Why is it unknown that the root of desire to know is not a condition? |
未知欲知根非心數，正語正業正命、正身除，名未知欲知根非緣。 |
The root of the unknown desire to know is not the number of the mind. Right speech, right deeds, right livelihood, and right body are all called the root of the unknown desire to know but not the condition. |
云何知根緣？ |
How do you know the origin? |
知根心數，想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨，名知根緣。 |
Knowing the number of root and mind, including thoughts, reflections, contact, contemplation, awareness, liberation, joy, joy, mind elimination, desire, non-relaxation, and mind equanimity, is called knowing the root and condition. |
云何知根非緣？ |
How do you know that roots are not predestined? |
知根非心數，得果、滅盡定、正語正業正命、正身除，是名知根非緣。 |
Knowing that the root is not the number of the mind, obtaining the result, cessation of cessation, right speech, right deeds, right livelihood, and rectifying the body are called knowing that the root is not the condition. |
已知根亦如是。 |
The same is true for known roots. |
二十二根，幾共心、幾不共心？ |
Twenty-two roots, how much do they share the same mind or not? |
十共心，九不共心，三二分或共心或不共心。 |
Ten have a common mind, nine do not share a common mind, and three or two are divided into either having a shared mind or not. |
云何十共心？ |
How can we share the same heart? |
除意根、進根，餘樂根乃至未知欲知根，名十共心。 |
In addition to the mind root and the enter root, there is also the pleasure root and even the unknown desire-knowledge root, which are called the ten common consciousnesses. |
云何九不共心？ |
Yun Hejiu doesn't share the same heart? |
眼根乃至命根及意根，名九不共心。 |
The eye root, even the life root and the mind root, are called the Nine Uncommon Minds. |
云何三二分或共心或不共心？ |
Why is it divided into three or two, whether it is a shared mind or a non-shared mind? |
進根、知根、已知根，名三二分或共心或不共心。 |
Entering the root, knowing the root, and knowing the root are called three or two points, or the common mind or the non-common mind. |
云何進根共心？ |
How can we achieve common ground? |
進根若隨心轉、共心生共住共滅，心發出度，名進根共心。 |
If the root of advancement turns according to the mind, the common mind arises, lives and dies together, and the heart sends out salvation, it is called the root of advancement and common mind. |
云何進根不共心？ |
How can we not share the same mind? |
進根不隨心轉、不共心生不共住不共滅，身發出度，名進根不共心。 |
The root of advancement does not follow the mind, the mind does not arise, live together, and ceases to exist together. The body emits salvation, which is called the mind of advancement of root. |
云何知根共心？ |
How do you know that we have the same roots? |
知根隨心轉、共心生共住共滅，想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、[10]心[11]捨、正語正業正命、正身除，是名知根共心。 |
Know that the root turns with the mind, and the mind arises, lives, and dies together, thinking, thought, contact, contemplation, awareness, liberation, joy, joy, elimination of mind, desire, not letting go, [10] mind [11] equanimity, right speech Right deeds, right life, right body, this is called knowing the roots and the common mind. |
云何知根不共心？ |
How do you know you don't have the same heart? |
知根若不隨心轉、不共心生不共住不共滅，得果、滅盡定、正語正業正命、正身除，名知根不共心已知根亦如是。 |
If the root of knowledge does not follow the mind, if the mind does not arise, live together, or perish together, then the result will be obtained, the samadhi will be annihilated, the right speech, the right deeds, the right livelihood, and the body will be eliminated, then the root of knowledge will not be the same as the known root of the mind. |
隨心轉不隨心轉亦如是。 |
The same is true whether you follow your heart or not. |
二十二根，幾業、幾非業？ |
Twenty-two roots, how many karma and how many non-karmas? |
十九非業，三二分或業或非業。 |
Nineteen are non-karma, and 32 are either karma or non-karma. |
云何十九非業？ |
Why is nineteen non-karma? |
眼根乃至慧根，名十九非業。 |
The eye root and even the wisdom root are called nineteen non-karmas. |
云何三二分或業或非業？ |
How can it be divided into three or two, whether it is a career or a non-karma? |
未知欲知根、知根、已知根，名三二分或業或非業。 |
The unknown root of wanting to know, the root of knowing, and the root of knowing are called three or two points, either karma or non-karma. |
云何未知欲知根業？ |
Why don't you want to know your root karma? |
思、正語正業正命，名未知欲知根業。 |
Thoughts, right speech, right deeds, right livelihood are called unknown root karma of desire to know. |
云何未知欲知根非業？ |
Why is it unknown that the root of desire is not karma? |
[12]想、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、正身除，名未知欲知根非業。 |
[12] Thinking, contact, contemplation, awareness, liberation, joy, joy, elimination of the mind, desire, non-relaxation, equanimity of the mind, and elimination of the body are called unknown desires and knowledge root non-karma. |
云何知根業？ |
How do you know your roots? |
思、正語正業正[13]命，名知根業。 |
Thoughts, right speech, right deeds, right destiny [13] are called knowing the roots and deeds. |
云何知根非業？ |
How do you know that your roots are not your karma? |
想、觸、思惟、覺觀、解脫、[14]悅、喜、心除、欲、不放逸、心捨、得果、滅盡定、正身除，名知根非業。 |
Thoughts, contact, contemplation, awareness, liberation, [14] joy, joy, elimination of mind, desire, non-relaxation, equanimity of mind, attainment of fruit, cessation of samadhi, rectification of body, elimination of the root of knowledge, non-karma. |
已知根亦如是。 |
The same is true for known roots. |
二十二根，幾業相應、幾非業相應？ |
Twenty-two roots, how many karma correspond to them and how many non-karmas correspond to them? |
十業相應，八非業相應，一二分或業相應或非業相應，三三分或業相應或非業相應或不說業相應非業相應。 |
Ten karma corresponds, eight does not karma correspond, one or two points either karma corresponds or non-karma corresponds, and three or three points corresponds to karma or non-karma or does not say karma corresponds or does not correspond to karma. |
云何十業相應？ |
Why do the ten industries correspond to each other? |
除進根，餘樂根乃至慧根及意根，名十業相應。 |
In addition to the advancement root, the remaining happiness root and even the wisdom root and the mind root are called the ten corresponding karma. |
云何八非業相應？ |
Why is it that the eight non-karma correspond to each other? |
眼根乃至命根，名八非業相應。 |
The eye root and even the life root are called the eight non-karma corresponding ones. |
云何一二分或業相應或非業相應？ |
How can one or two be divided into karma or non-karma? |
進根，名一二分或業相應[15]或非業相應。 |
Entering the root, the name is one or two points or karma correspondence [15] or non-karma correspondence. |
云何三三分或業相應或非業相應或不說業相應非業相應？ |
How can the three-thirds be said to be karma-corresponding or non-karma-corresponding, or not to say karma-corresponding and non-karma-corresponding? |
未知欲知根、知根、已知根，名三三分或業相應或非業相應或不說業相應非業相應。 |
The unknown root of wanting to know, the root of knowledge, and the known root are called three-thirds or karma corresponding or non-karma corresponding or not said karma corresponding and non-karma corresponding. |
云何進根業相應？ |
How can the roots and karma be corresponding? |
進根思相應心發出度，名進根業相應。 |
Entering the root and thinking corresponds to the heart's release, and the name enters the root and corresponds to the karma. |
云何進根非業相應？ |
Why is it that the roots are not corresponding to the karma? |
進根非思相應身發出度，名進根非業相應。 |
The advancement of the root is not related to thought, and the body and mind are not related to it. The advancement of name is not related to karma. |
云何未知欲知根業相應？ |
Why don't you want to know the corresponding roots and karma? |
未知欲知根思相應想、觸、思惟、覺觀、解脫、[1]悅、喜、心除、欲、不放逸、心捨，名未知欲知根[2]業相應。 |
The unknown root of desire and knowledge corresponds to thoughts, contact, contemplation, enlightenment, liberation, [1] joy, joy, mind elimination, desire, non-relaxation, and equanimity, which are called the unknown root of desire and knowledge [2] and corresponds to karma. |
云何未知欲知根非業相應？ |
Why is it unknown that the root of desire and knowledge is not the corresponding karma? |
未知欲知根非思相應正語正業正命、正身除，名未知欲知根非業相應。 |
The root of unknown desire to know is not corresponding to thoughts. Right speech, right action, right livelihood, and right body are eliminated. This is called the root of unknown desire to know and is not corresponding to action. |
云何未知欲知根不說業相應非業相應？ |
How come the unknown desire to know does not say that karma corresponds to karma and does not correspond to karma? |
思，名未知欲知根不說業相應非業相應。 |
Thinking, the name is unknown, the desire to know the root does not say that the karma corresponds to the non-karma corresponding. |
云何知根業相應？ |
How do you know that roots and karma correspond to each other? |
知根思相應[3]想、觸、思惟、覺觀、解脫、悅喜、心除、欲、不放逸、心捨，名知根業相應。 |
Correspondence of knowing roots and thoughts [3] Thinking, contact, contemplation, awareness, liberation, joy, elimination of mind, desire, non-relaxation, and equanimity of mind are called the correspondences of knowing roots and karma. |
云何知根[4]非業相應？ |
How do you know that root [4] does not correspond to karma? |
知根非思相應得果、滅盡定、正語正業正命、正身除，名知根非業相應。 |
Knowing that the roots are not related to thoughts will lead to fruition, cessation of cessation, right speech, right actions, right livelihood, and correct body. This is called knowing that the roots are not related to actions. |
云何知根不說業相應非業相應？ |
How do you know that it is not said that karma corresponds to karma and does not correspond to karma? |
思，是名知根不說業相應非業相應。 |
Thinking, this is called the root of knowledge and does not say that the corresponding karma is not the corresponding karma. |
已知根亦如是。 |
The same is true for known roots. |
二十二根，幾共業、幾不共業？ |
Twenty-two roots, how many share karma or not? |
十二共業，八不共業，二二分或共業或不共業。 |
Twelve are common karma, eight are not common karma, and two and two are either common karma or not. |
云何十二共業？ |
Why are the twelve common deeds? |
樂根乃至未知欲知根，名十二共業。 |
The root of happiness and even the root of unknown desire and knowledge are called the twelve common karmas. |
云何八不共業？ |
Why don't eight people share the same industry? |
眼根乃至命根，名八不共業。 |
The eye root and even the life root are called eight different karma. |
云何二二分或共業或不共業？ |
How can one divide the two into two, whether they share common deeds or not? |
知根、已知根，名二二分或共業或不共業。 |
Knowing the root, knowing the root, is called two or two points, or common karma or non-common karma. |
云何知根共業？ |
How can we know that we have common roots and common deeds? |
[5]知根隨業轉、共業生共住共滅，想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、滅盡定、正語正業正命、正身除，名知根共業。 |
[5] Know that roots follow karma, and karma arises, lives, and dies together. Thoughts, thoughts, contact, contemplation, awareness, liberation, joy, joy, elimination of mind, desire, non-relaxation, equanimity of mind, cessation of cessation, Right speech, right deeds, right destiny, right body and clear mind are called knowing the roots and common deeds. |
云何知根不共[6]業？ |
How do you know that you have no common [6] karma? |
知根不隨業轉、不共業生不共住不共滅得果，名知根不共業。 |
Knowing that the root does not follow the karma, does not produce the same karma, lives together, and does not destroy the fruit together, is called knowing that the root does not share the karma. |
已知根亦如是。 |
The same is true for known roots. |
隨[7]業轉不隨業轉亦如是。 |
The same is true whether the karma changes or not. |
二十二根，幾因、幾非因？ |
Twenty-two roots, how many causes and how many non-causes? |
十二因，八非因，二二分或因或非因。 |
There are twelve causes, eight are non-causes, and two are divided into causes or non-causes. |
云何十二因？ |
Why are there twelve causes? |
樂根乃至未知欲知根，名十二因。 |
The root of happiness and even the root of unknown desire and knowledge are called the twelve causes. |
云何八非因？ |
Why are there eight non-causes? |
眼根乃至命根，名八非因。 |
The eye root and even the life root are called the eight non-causes. |
云何二二分或因或非因？ |
How can it be divided into two parts: cause or non-cause? |
知根、已知根，名二二分或因或非因。 |
The root of knowledge, the root of knowledge, is called the two-divided part or cause or non-cause. |
云何知根因？ |
How do you know the root cause? |
知根緣知根非緣有報，除得果，餘知根報想、思、觸、思惟、覺觀、解脫、悅喜、心除、欲、不放逸、心捨、滅盡定、正語正業正命、正身除，名知根因。 |
Knowing the roots and conditions, knowing that the roots are not conditioned, except for the consequences, I also know that the roots are rewarded: thoughts, reflections, contact, contemplation, enlightenment, liberation, joy, elimination of desire, non-relaxation, equanimity of mind, cessation concentration, right speech and right conduct. Right livelihood and right body are eliminated, which is called knowing the root cause. |
云何知根非因？ |
How do you know that the root is not the cause? |
知根非緣無報不共業得果，名知根非因。 |
Knowing that the root is not a cause, there is no reward, no common karma, and the result is called knowing that the root is not a cause. |
已知根亦如是。 |
The same is true for known roots. |
二十二根，幾有因、幾無因？ |
Of the twenty-two roots, how many have causes and how many have no causes? |
一切有因、一切有緒、一切有緣、一切有為。 |
Everything has a cause, everything has a thread, everything has a destiny, everything has a purpose. |
二十二根，幾知、幾非知？ |
Twenty-two faculties, how much is known and how much is not known? |
一切知，知見如[8]事。 |
All knowledge, knowing and seeing is like [8] things. |
二十二根，幾識、幾非識？ |
Twenty-two faculties, how many consciousnesses and how many non-consciousnesses? |
一切識，[9]意識如事識。 |
All consciousness, [9] consciousness is like matter consciousness. |
二十二根，幾解、幾非解？ |
Twenty-two roots, how many solutions or not solutions? |
一切解，如事知見。 |
All solutions are as follows: knowing and seeing. |
二十二根，幾了、幾非了？ |
Twenty-two, how many are there or not? |
一切[10]了，知見如事。 |
Everything [10] is over, knowledge and seeing are like things. |
二十二根，幾斷智知、幾非斷智知？ |
Twenty-two faculties, how much does it destroy wisdom and knowledge, and how much does it not destroy wisdom and knowledge? |
十八非斷智知，四二分或斷智知或非斷智知。 |
Eighteen are non-destructive wisdom and knowledge, and four and two are divided into either destructive wisdom and knowledge or non-destructive wisdom and knowledge. |
云何十八非斷智知？ |
Why is it that the eighteenth century is not the end of wisdom and knowledge? |
眼根乃至苦根，信根乃至已知根，名十八非斷智知。 |
The eye root leads to the root of suffering, the root of belief leads to the root of knowing, which are called the eighteen non-defeating wisdom and knowledge. |
云何四二分或斷智知或非斷智知？ |
How can it be divided into two parts, namely, the wisdom and knowledge that are cut off or the knowledge that is not cut off from the wisdom and knowledge? |
喜根、憂根、捨根、意根，是名四二分或斷智知或非斷智知。 |
The root of joy, the root of worry, the root of equanimity, and the root of intention are called the four dichotomies, or the knowledge that is cut off or the knowledge that is not cut off. |
云何喜根斷智知？ |
Why do you want to cut off your roots and knowledge? |
喜根不善意觸樂受，名喜根斷智知。 |
If the joyful root does not touch pleasant feelings with good intentions, it is called the joyful root that cuts off knowledge and knowledge. |
云何喜根非斷智知？ |
Why is it that the roots are not cut off from wisdom and knowledge? |
喜根善無記意觸樂受，名喜根非斷智[11]知。 |
The root of joy is good and has no memory of touching pleasant feelings. It is called the root of joy and is not cut off from wisdom [11]. |
云何憂根斷智知？ |
Why worry about cutting off the roots and wisdom? |
憂根不善意觸苦受，名憂根斷智知。 |
The root of worry is not well-intentioned and touches painful feelings, which is called the root of worry that cuts off wisdom and knowledge. |
云何憂根非斷智知？ |
Why worry about the roots but not cutting off the wisdom and knowledge? |
憂根善無記意觸苦受，是名憂根非斷智知。 |
The root of worry is good and there is no intention to touch the painful feeling. This is called the wisdom and knowledge of the root of worry which is not cut off. |
云何捨根斷智知？ |
Why should we abandon our roots and cut off our wisdom? |
捨根不善意觸不苦不樂受，名捨根斷智知。 |
Feelings that are neither painful nor pleasant are called abandoning roots and cutting off wisdom and knowledge. |
云何捨根非斷智知？ |
How can you abandon your roots without cutting off your wisdom and knowledge? |
捨根善無記眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根非斷智知。 |
The root of equanimity is good and has no memory of neither painful nor pleasant feelings of eye contact, nor painful nor pleasant feelings of ear, nose, tongue, body and mind. This is called equanimity and non-cutting wisdom and knowledge. |
云何意根斷智知？ |
Why do you mean to cut off wisdom and knowledge? |
意根不善意界意識界，名意根斷智知。 |
The root of mind does not belong to the world of consciousness, and the root of name and mind cuts off knowledge. |
云何意根非斷智知？ |
Why does it mean that one's roots are not cut off from wisdom? |
意根善無記眼識乃至意識，名意根非斷智知。 |
The root of intention is good and has no memory of eye consciousness and even consciousness, and the root of name and intention is non-breaking knowledge. |
斷非斷亦如是。 |
The same goes for cutting off and not cutting off. |
二十二根，幾修、幾非修？ |
Twenty-two roots, how many are cultivated and how many are not cultivated? |
八修，十非修，四二分或修或非修。 |
Eight cultivations, ten non-cultivations, four and two points, either cultivation or non-cultivation. |
云何八修？ |
Why the eight cultivations? |
信根乃至已知根，名八修。 |
The root of belief and even the root of knowledge are called the eight cultivations. |
云何十非修？ |
Why is it that you are not cultivating? |
眼根乃至苦根，名十非修。 |
The eye root and even the bitter root are called ten kinds of non-cultivation. |
云何四二分或修或非修？ |
Why is it divided into four or two, whether it is cultivation or not? |
喜根、憂根、捨根、意根，名四二分或修或非修。 |
The root of joy, the root of worry, the root of equanimity, and the root of intention are called four or two points, either cultivated or not cultivated. |
云何喜根修？ |
Why do you like root cultivation? |
喜根若[12]善意觸樂受，名喜根修。 |
If the root of joy [12] is touched by good intentions and feels happy, it is called the cultivation of the root of joy. |
云何喜根非修？ |
Why do you like roots but not cultivation? |
喜根非[13]善無記意觸樂受，名喜根非修。 |
The root of joy is not cultivated. |
云何憂根修？ |
Why worry about root cultivation? |
憂根[14]善意觸苦受，名憂根修。 |
Root of Worry [14] Touching painful feelings with good intentions is called root cultivation. |
云何憂根非修？ |
Why worry about not cultivating your roots? |
憂根不[＊]善無記意觸苦受，名憂根非修。 |
The root of worry is not cultivated [*] The root of worry is not cultivated. |
云何捨根修？ |
Why should we abandon our roots to cultivate? |
捨根[＊]善意觸不苦不樂受，名捨根修。 |
Shenfa [*] Feelings of kindness that are neither painful nor pleasant are called self-sacrifice cultivation. |
云何捨根非修？ |
How can you abandon your roots and not cultivate yourself? |
捨根不[＊]善[15]無記眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根[16]非修。 |
The roots of equanimity are not [*] good [15] and have no memory of neither painful nor pleasant feelings of eye contact, nor painful nor pleasant feelings of ears, nose, tongue, body, and mind. This is called equanimity [16] and is not cultivated. |
云何意根修？ |
Why do you mean root cultivation? |
意根[＊]善意界意識界，名意根修。 |
The root of intention [*] The realm of good intentions and the realm of consciousness is called the cultivation of the root of intention. |
云何意根非修？ |
Why does it mean that the roots are not cultivated? |
意根不[＊]善無記眼識乃至意識，名意根非修。 |
The root of the mind is not good [*] It has no memory of eye awareness or even consciousness, and the root of the mind is not cultivated. |
二十二根，幾證、幾非證？ |
Twenty-two roots, how many certificates and how many non-certificates? |
一切證，知見如事。 |
All proofs, knowledge and seeing are like things. |
二十二根，幾善、幾不善、幾無記？ |
Of the twenty-two roots, how many are good, how many are bad, and how many are incompetent? |
八善，十無記，四三[17]分或善或不善或無記。 |
Eight good deeds, ten are unrecorded, and four or three [17] points are either good, bad, or unrecorded. |
云何八善？ |
What are the eight good virtues? |
信根乃至已知根，名八善。 |
The root of faith and even the root of knowledge are called the eight good virtues. |
云何十無記？ |
Why is there no memory? |
眼根乃至苦根，名十無記。 |
The eye root and even the bitter root are called Shiwuji. |
云何四三分或善或不善或無記？ |
How can four or three points be good, bad, or unrecorded? |
喜根、憂根、捨根、意根，名四三分或善或不善或無記。 |
The root of joy, the root of worry, the root of equanimity, and the root of intention are all named as good, bad, or unrecorded. |
云何喜根善？ |
Why do you like to have good roots? |
喜根若修意觸樂受，是名喜根善。 |
If the joy root cultivates the mind to touch pleasant feelings, it is called a good joy root. |
云何[18]喜根不善？ |
Why [18] is the root of joy not good? |
喜根斷意觸樂受，名喜根不善。 |
If the root of joy is cut off and the mind touches the pleasant feeling, it is called the root of joy that is not wholesome. |
云何喜根無記？ |
Why do you think you have no memory of your roots? |
喜根受喜根非報非報法意觸樂受，名喜根無記。 |
The root of joy is felt. The root of joy is non-retribution and non-retribution. Dharma intention touches the joyful feeling, which is called the root of joy. |
云何憂根善？ |
Why worry about having good roots? |
憂根若修意觸苦受，名憂根善。 |
If the root of worry is cultivated to touch painful feelings, it is said that the root of worry is good. |
云何憂根不善？ |
Why worry about bad roots? |
憂根斷意觸苦受，名憂根不善。 |
Cutting off the root of worry and touching painful feelings is called the root of worry. |
云何憂根無記？ |
Why worry about having no memory? |
憂根受憂根非報非報法意觸苦受，名憂根無記。 |
The root of worry is suffering. The root of worry is neither retribution nor retribution. Dharma intention touches the painful feeling, which is called the root of worry. |
云何捨[1]根善？ |
Why is it that [1] has good roots? |
捨根修意觸不苦不樂受，名捨根善。 |
Giving up the roots and cultivating the mind to feel neither painful nor pleasant is called the good deeds of giving up the roots. |
云何捨根不善？ |
Why is it not good to abandon one's roots? |
捨根斷意觸不苦不樂受，名捨根不善。 |
To abandon one's roots and cut off feelings that are neither painful nor pleasant is called abandoning one's roots to be unwholesome. |
云何捨根無記？ |
How can I forget my roots? |
捨根受捨根非報非報法，眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根無記。 |
The root of abandonment is neither retribution nor retribution. Eye contact is neither painful nor pleasant, and ear, nose, tongue, body, and mind are not painful nor pleasant. This is called the root of abandonment. |
云何意根善？ |
What does it mean to have good roots? |
意根修意界意識界，是名意根善。 |
When the mind root cultivates the mind realm and the realm of consciousness, it is called a good mind root. |
云何意根不善？ |
Why does it mean that the roots are not good? |
意根斷意界意識界，是名意根不善。 |
The root of the mind cuts off the realm of consciousness, which is called the root of the mind that is not good. |
云何意根無記？ |
Yun Heyi has no memory at all? |
意根若受意根非[2]報非報法，眼識乃至意識，名意根無記。 |
If the mind root is not [2] reported, the eye consciousness or even the consciousness, the name and the mind root have no memory. |
二十二根，幾學、幾無學、幾非學非無學？ |
Twenty-two roots, how much learning, how much no learning, how much non-learning but not no learning? |
二學，一無學，十一非學非無學，五二分或學或無學，三三分或學或無學或非學非無學。 |
Two points are learning, one is no learning, eleven points are neither learning nor no learning, five or two points are either learning or no learning, three or three points are either learning or no learning, or neither learning nor no learning. |
云何[3]二學？ |
Yunhe [3] Second Learning? |
未知欲知根、知根，名二學。 |
The roots of unknown desire and knowledge are called two studies. |
云何一無學？ |
Why is Yun Yi uneducated? |
已知根，名一無學。 |
The root is known, and the name is Wuxue. |
云何十一非學非無學？ |
Why is Eleven neither learning nor learning? |
眼根乃至苦根、憂根，名十一非學非無學。 |
The eye root and even the root of bitterness and worry are called the eleventh category of non-learning and non-learning. |
云何五二分或學或無學？ |
Why is it that fifty-two points mean that one has learned or not learned? |
信根、進根、念根、定根、慧根，名五二分或學或無學。 |
The root of belief, the root of advancement, the root of mindfulness, the root of concentration, and the root of wisdom are called five or two points, either learned or not learned. |
云何三三分或學或無學或非學非無學？ |
Why is it that three or three points are either learning or no learning, or neither learning nor no learning? |
喜根、捨根、意根，名三三分或學或無學或非學非無學。 |
The root of joy, the root of equanimity, and the root of intention are called three-thirds, either learning or no learning, or neither learning nor no learning. |
云何信根學？ |
Why do you believe in root science? |
學人分離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
If a student separates from the alliance and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, observe the cessation of nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles. |
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。 |
I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit. |
若實人若趣，若信入、信究竟入、信真、信入真、信心淨，名信根學。 |
If you are a real person, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, then if you have pure faith, it is called the root science of faith. |
云何信根無學？ |
Why do you believe that you have no knowledge at all? |
學人欲得阿羅漢，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
If a student wants to be an Arhat, but he has not yet obtained the holy Dharma, he must cultivate the Tao and observe the wisdom. If he is wise and contemplative of the liberating mind, he will obtain the fruit of an Arhat. |
若實人若趣，若信入、信究竟入、信真、信入真、信心淨，名信根無學。 |
If you are a real person, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have pure faith, then it is called faith without learning. |
進根、念根、定根、慧根亦如是。 |
The same is true for the faculties of advancement, mindfulness, concentration, and wisdom. |
云何喜根學？ |
Why do you like root science? |
喜根若聖[4]法非無學，名喜根學。 |
Xigenruosheng [4] The Dharma is not without learning, and it is called Xigenxue. |
云何喜根學？ |
Why do you like root science? |
喜根學信根相應意觸樂受，名喜根學。 |
The school of joy root believes that the root corresponds to pleasant touching and feeling, which is called the school of joy root. |
云何喜根學？ |
Why do you like root science? |
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦[5]集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, he sees the faults of his actions, observes the cessation of Nirvana, and observes the suffering as it really is [5] The path to the path is not achieved, and the desires are not solved. If you don't understand and want to realize it, you can practice the Tao and get rid of troubles. |
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。 |
I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the Samana fruit, such as the Sotapanna fruit, the Stragama fruit, and the Anagami fruit. |
若實人若趣，意觸樂受，名喜根學。 |
If you are a real person, if you are interested, your mind will touch and feel happy, which is called joy root science. |
云何喜根無學？ |
Why do you like to have no knowledge at all? |
喜根若聖非學，名喜根無學。 |
If the root of joy is sage but not learned, it is called the root of joy without learning. |
云何喜根無學？ |
Why do you like to have no knowledge at all? |
喜根無學信根相應意觸樂受，名喜根無學。 |
The root of joy without learning and the root of faith correspond to pleasant touching and feeling, which is called the root of joy without learning. |
云何喜根無學？ |
Why do you like to have no knowledge at all? |
無學人欲得阿羅漢果，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
Unlearned people want to achieve the fruit of Arahantship, and those who have not yet obtained the holy Dharma want to achieve it. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they can achieve the fruit of Arahantship. |
若實人若趣，若意觸樂受，名喜根無學。 |
If the real person is interested, if the mind touches the pleasant feeling, it is called joy without learning. |
云何喜根非學非無學？ |
Why do you think you have neither learning nor no learning? |
喜根非聖意觸樂受，名喜根非學[6]非無學。 |
The root of joy is not the joyful feeling touched by the holy mind, so the root of joy is not learning [6] and it is not without learning. |
云何捨根學？ |
How can you abandon your roots and learn? |
捨根若聖非無學，名捨根學。 |
If you are a sage, you are not without knowledge. It is called the science of giving up your roots. |
云何捨根學？ |
How can you abandon your roots and learn? |
捨根學信根相應意觸不苦不樂受，名捨根學。 |
The practice of giving up one's faculties and believing that one's roots correspond to the feelings of contact that are neither painful nor pleasant is called the practice of giving up one's faculties. |
云何捨根學？ |
How can you abandon your roots and learn? |
學人離結使乃至即得阿那含果。 |
As soon as a scholar leaves the knot, he will immediately attain the fruit of Anagami. |
若實人若趣，若意觸不苦不樂受，名捨根學。 |
If the real person is like interest, if the mind touches the feeling without pain or pleasure, it is called the science of equanimity. |
云何捨根無學？ |
How can you abandon your roots and learn nothing? |
捨根聖非學，名捨根無學。 |
To give up one's roots is not to learn. This is called giving up one's roots but not to learn. |
云何捨根無學？ |
How can you abandon your roots and learn nothing? |
捨根無學信根相應意觸不苦不樂受，名捨根無學。 |
To abandon one's roots without learning and to believe that one's roots correspond to feelings of neither pain nor pleasure is called abandoning one's roots without learning. |
云何捨根無學？ |
How can you abandon your roots and learn nothing? |
無學人欲得阿羅漢果乃至即得阿羅漢果。 |
There is no scholar who wants to achieve the fruit of Arahantship or even achieve the fruit of Arahantship immediately. |
若實人若趣，若意觸不苦不樂受，名捨根無學。 |
If the real person is like interest, if the mind is touching and experiencing neither pain nor pleasure, it is called renunciation without learning. |
云何捨根非學非無學？ |
How can one abandon one's roots without learning or without learning? |
捨根非聖眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，是名捨根非學非無學。 |
The non-sacred eye contact is neither painful nor pleasant, the ears, nose, tongue, body and mind are neither painful nor pleasant. This is called non-learning and non-learning. |
云何意根學？ |
Why do you mean root learning? |
意根聖非無學，是名意根學。 |
The sage of the root of mind is not without knowledge, it is called the science of the root of mind. |
云何意根學？ |
Why do you mean root learning? |
意根學信根相應[7]意界意識界，名意根學。 |
The root theory of mind corresponds to [7] the realm of mind and consciousness, which is called mind root science. |
云何意根學？ |
Why do you mean root learning? |
學人離結使乃至即得阿那含果。 |
As soon as a scholar leaves the knot, he will immediately attain the fruit of Anagami. |
若實人若趣，若意界意識界，是名意根學。 |
If you are a real person, if you are interested, if you are a realm of mind and consciousness, this is called the science of mind roots. |
云何意根無學？ |
Why do you mean you have no knowledge at all? |
意根聖非學，名意根無學。 |
The root of meaning is not learning, and the root of meaning is no learning. |
云何意根無學？ |
Why do you mean you have no knowledge at all? |
意根無學信根相應意界意識界，名意根無學。 |
The root of meaning has no learning and the root of faith corresponds to the world of consciousness. The root of name and meaning has no learning. |
云何意根無學？ |
Why do you mean you have no knowledge at all? |
[8]無學人欲得阿羅漢果乃至即得阿羅漢果。 |
[8] There is no scholar who wants to obtain the Arahantship or even obtain the Arahantship immediately. |
若實人若趣，意界意識界，名意根無學。 |
If you are a real person, if you are interested, in the world of consciousness, there is no knowledge of the name and meaning. |
云何意根非學非無學？ |
Why does it mean that the root is neither learning nor no learning? |
意根非聖識受陰眼識乃至意識，名意根非學非無學。 |
The root of meaning is neither holy consciousness nor consciousness, and the root of name and meaning is neither learned nor uneducated. |
二十二根，幾報、幾報法、幾非報非報法？ |
Twenty-two roots, how many are reported, how many are reported, and how many are not reported and how many are not reported? |
八報，一報法，七二分或報或報法，二[9]二分或報或非報非報法，四三分或報或報法或非報非報法。 |
Eight points are reported, one is reported, seven and two points are reported or reported, two [9] two points are reported or not reported and not reported, four and three points are reported or reported or not reported and not reported. |
云何八報？ |
Why the eight reports? |
眼根乃至命根，名八報。 |
The eye root and even the life root are called the Eight Reports. |
云何一報法？ |
How can I retaliate? |
未知欲知根，名一報法。 |
The root of the unknown desire to know is called the Dharma of Retribution. |
云何七二分或報或報法？ |
How can the seventy-two points be used to repay or repay the Dharma? |
除未知欲知根，餘信根乃至已知根，名七二分或報或報法。 |
In addition to the unknown root of desire and knowledge, the remaining roots of faith and even the known root are called seven-two points or retribution or retribution. |
云何二二分或報或非報非報法？ |
Why is it divided into two or two, whether it is retribution or non-retribution, non-retribution? |
樂根、苦根，名二二分或報或非報非報法。 |
The root of happiness and the root of bitterness are called two-part or retribution or non-retribution and non-retribution. |
云何四三分或報或報法或非報非報法？ |
Why is it that four or three points are either retribution or retribution for the Dharma or non-retribution or non-retribution for the Dharma? |
喜根、憂根、捨根、意根，名四三分或報或報法或非報非報法。 |
The root of joy, the root of worry, the root of equanimity, and the root of intention are called the four or three points of retribution or retribution or non-retribution and non-retribution. |
云何信根報？ |
Why do you believe in root retribution? |
信根無報，名信根[10]報。 |
There is no reward for the root of faith, but the reward is the root of faith [10]. |
云何信根報？ |
Why do you believe in root retribution? |
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。 |
I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit. |
無學人欲得阿羅漢果，觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
If an unlearned person wants to obtain the fruit of Arahantship, he must have sufficient insight knowledge. If he has wisdom and contemplation of the liberating mind, he will obtain the fruit of Arahantship. |
若實人若趣，若信入、信究竟入、信真、信入真、信心淨，名信根報。 |
If you are a real person, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have pure faith, it is called the root reward of faith. |
云何信根報法？ |
Why do you believe in repaying the Dharma? |
信根有報，名信根報法。 |
The root of faith is rewarded, and the root of faith is called Dharma. |
云何信根報法？ |
Why do you believe in repaying the Dharma? |
學人離結使，聖心入聖道，堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
A student who has left ties, entered the holy path with a holy heart, firmly believes in the solid Dharma and the remaining interests, sees the faults of his actions, observes the cessation of nirvana, and observes the path of suffering as it really is. He has not gained the desire, has not understood the desire, and has not realized the desire. Proof, practice the Tao and be free from troubles. |
無學人欲得阿羅漢果，未得聖法欲得，修道。 |
There is no scholar who desires to attain the fruit of Arahantship, and who has not yet attained the Holy Dharma, wants to attain it, and practices Taoism. |
若實人若趣，若信入、信究[1]竟入、信真、信入真、信心淨，是名信根報法。 |
If you are a real person, if you have faith, if you have faith [1], if you have faith, if you have faith, if you have faith, if you have faith, if you have pure faith, this is called the root of faith in the Dharma. |
進根、念根、定根、慧根亦如是。 |
The same is true for the faculties of advancement, mindfulness, concentration, and wisdom. |
云何知根報？ |
How do you know the roots of retribution? |
知根無報，名知根報。 |
There is no reward for knowing the root, but the reward for knowing the root is called knowledge. |
云何知根報？ |
How do you know the roots of retribution? |
見學人須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。 |
I see students like Sotapanna, Stragama, and Anagami, who have sufficient insight knowledge. If they observe the liberated mind in a wise place, they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit. |
若實人若趣，若想、思、觸、思惟、覺觀、解脫、[2]喜、[3]悅、心除、欲、不放逸、心捨、得果、滅盡定、正語正業正命、正身除，是名知根報。 |
If a real person is interested, if he thinks, contemplates, touches, contemplates, contemplates, liberates, [2] joys, [3] delights, eliminates desire, does not let go, gives up the mind, obtains the result, attains cessation, and is right. Speech: Right deeds, right destiny, right body, this is called knowing the roots of retribution. |
云何知根報法？ |
How do you know how to repay your roots? |
知根有報，名知根報法。 |
Knowing the root has its reward, which is called the law of knowing the root and its reward. |
云何知根報法？ |
How do you know how to repay your roots? |
學人見行過患，觀涅槃寂滅，如實觀[4]集苦滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
When a scholar sees the faults of his conduct, he observes the cessation of Nirvana. He observes [4] the path of suffering as it really is. He has not obtained what he desires, he has not solved his desires, and he has not realized his desires. If he cultivates the path, he will be free from troubles. |
若實人若趣，若想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、滅盡定、正語正業正命、正身除，名知根報法。 |
If a real person is interested, if he thinks, contemplates, touches, contemplates, contemplates, liberates, is happy, joys, has the mind freed from desire, does not let go, has the mind to be equanimous, has cessation of cessation, has right speech, right action, right livelihood, and has the right body, then the name Know the root and repay the law. |
云何已知根報？ |
How do you know the root cause? |
已知根無報，名已知根報。 |
Known roots have no retribution, and the name is known root retribution. |
云何已知根報？ |
How do you know the root cause? |
無學人欲得阿羅漢果，觀智具足，若智地若觀解脫心，即時得阿羅漢果。 |
If an unlearned person wants to obtain the fruit of Arahantship, he must have sufficient insight knowledge. If he has the wisdom to observe the liberated mind, he will immediately obtain the fruit of Arahantship. |
若實人若趣，若想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、得[5]果、滅盡定、正語正業正命、正身除，名已知根報。 |
If a real person is interested, if he thinks, contemplates, touches, thinks, contemplates, is liberated, is happy, rejoices, has the mind freed from desire, does not let go, has the mind to be equanimous, obtains [5] fruit, cessation of cessation, right speech, right action, right The fate and body are eliminated, and the root retribution is known. |
云何已知根報法？ |
Why do you know the Dharma of Root Retribution? |
已知根有報，名已知根報法。 |
Known roots have rewards, which is called the law of known root rewards. |
云何已知根報法？ |
Why do you know the Dharma of Root Retribution? |
無學人欲得阿羅漢果，未得聖法欲得，[6]修道。 |
Those who are unlearned want to attain the fruit of Arahantship, and those who have not yet attained the Holy Dharma want to attain it, [6] practicing Taoism. |
若實人若趣，若想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、滅盡定、正語正業正命、正身除，名已知根報法。 |
If a real person is interested, if he thinks, contemplates, touches, contemplates, contemplates, liberates, is happy, joys, has the mind freed from desire, does not let go, has the mind to be equanimous, has cessation of cessation, has right speech, right action, right livelihood, and has the right body, then the name Known root method. |
云何樂根報？ |
Yun He Legen Bao? |
樂根受，名樂根報。 |
Happy root feeling is called happy root reward. |
云何樂根報？ |
Yun He Legen Bao? |
樂根業法煩惱所生報我分攝眼觸樂受、耳鼻舌身觸樂受，名樂根報。 |
The retribution produced by the defilements of the happy root karma is called the happy feeling of the eyes, nose, tongue and body. |
云何樂根非報非報法？ |
Yunhe Legen is neither retribution nor retribution? |
樂根無記非我分攝眼觸[7]樂受、耳鼻舌身觸樂受，名樂根非報非報法。 |
The root of happiness is the non-self-participation of eye contact [7] pleasant feeling, ear, nose, tongue and body touch. The name of the root of happiness is non-retribution and non-retribution. |
云何苦根報？ |
Why suffer from root retribution? |
苦根受，名苦根報。 |
Suffering at the root of suffering is called suffering at the root of suffering. |
云何苦根報？ |
Why suffer from root retribution? |
苦根業法煩惱所生報我分攝眼觸苦受、耳鼻舌身觸苦受，是名苦根報。 |
The retribution arising from the karma and defilements of the root of suffering is the painful feeling of eye contact, ear, nose, tongue and body contact. This is called the retribution of the root of suffering. |
云何苦根非報非報法？ |
Why is the root of suffering neither retribution nor retribution? |
苦根無記非我分攝眼觸苦受、耳鼻舌身觸苦受，是名苦根非報非報法。 |
The root of suffering has no memory of non-self. The painful feeling of eye contact, the painful feeling of ear, nose, tongue and body contact is called the non-retribution and non-retribution method of suffering. |
云何喜根報？ |
Why do you like to repay your roots? |
喜根受喜根善報意觸樂受，名喜根報。 |
The root of joy is received by the root of joy, and the good reward of the joyful root is the pleasant feeling of intentional contact, which is called the reward of the root of joy. |
云何喜根報法？ |
Why do you like to repay your roots? |
喜根有報，名喜根報法。 |
Happy roots are rewarded, which is called the law of happy roots. |
云何喜根報法？ |
Why do you like to repay your roots? |
除喜根[8]善報，餘喜根善不善意觸樂受，名喜根[9]報法。 |
In addition to the joyful root [8] of good retribution, the remaining joyful root is good and unkind and touches pleasant feelings, which is called the joyful root [9] of retribution. |
云何喜根非報非報[10]法？ |
Why do you like the Dharma that is neither retribution nor retribution? |
喜根無記非我分攝意觸樂受，名喜根非報非報法。 |
The root of joy has no memory of non-self, and it is called the root of joy that is neither retribution nor retribution. |
云何憂根報？ |
Why worry about root retribution? |
憂根受，名憂根報。 |
The root feeling of worry is called the retribution of root worry. |
云何憂根報？ |
Why worry about root retribution? |
憂根業法煩惱所生報我分攝意觸苦受，名憂根報。 |
The retribution arising from the worries about the karma and troubles is called the retribution of the root of worry. |
云何憂根報法？ |
Why worry about repaying the Dharma? |
[11]憂根有報，名憂根報法。 |
[11] Worrying about the roots has its rewards, which is called the Law of Retribution for the Roots of Worry. |
云何憂根報法？ |
Why worry about repaying the Dharma? |
憂根善不善意觸苦受，是名憂根報[＊]法。 |
Worrying about good or bad intentions and causing painful feelings is called the retribution of worry [*]. |
云何憂根非報非報法？ |
Why worry about the root cause of non-retribution and non-retribution? |
憂根無記非我分攝意觸苦受，名憂根非報非[12]報法。 |
The root of worry has no memory of non-self, and the mind touches the painful feeling, and the root of worry is called non-retribution [12] retribution. |
云何捨根報？ |
Why would you sacrifice your roots to repay? |
捨根受捨根善報眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根報。 |
The good retribution of giving up the roots is the non-painful and non-pleasant feeling of eye contact, the non-painful and non-pleasant feeling of contact with the ears, nose, tongue, body and mind. This is called the reward of giving up the roots. |
云何捨根報法？ |
Why should we sacrifice our roots to repay the Dharma? |
捨根有報，名捨根報法。 |
There is a reward for sacrificing one's roots, which is called sacrificing one's roots and repaying the Dharma. |
云何捨根報法？ |
Why should we sacrifice our roots to repay the Dharma? |
除捨根善報，餘[13]捨根善不善意觸不苦不樂受，名捨根報法。 |
In addition to the good rewards of the roots of abandonment, the rest [13] of the good rewards of the roots of abandonment are not good intentions, touching, pain, and pleasure, which is called the reward of the roots of abandonment. |
云何捨根非報非報法？ |
Why would you sacrifice your roots to repay the Dharma? |
捨根無記非我分攝眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根[14]非報非報法。 |
The non-self-consciousness of the root of equanimity involves the non-painful and non-pleasant feeling of eye contact, the non-painful and non-pleasant feeling of ear, nose, tongue, body and mind, which is called the dharma of non-retribution and non-retribution. |
云何意根報？ |
Why do you mean root retribution? |
意根受意根善報眼識乃至意識，名意根報。 |
The mind root receives the good reward of the mind root, eye consciousness and even consciousness, which is called the mind root reward. |
云何意根報法？ |
Why do you want to repay the Dharma? |
意根有報，名意根報法。 |
The root of the mind has its reward, which is called the law of reward of the root of the mind. |
云何意根報法？ |
Why do you want to repay the Dharma? |
除意根[15]善報，餘意根善不善意界意識界，名意[16]根報法。 |
In addition to the root of intention [15], the root of good will is rewarded, and the root of intention is good and not good in the realm of consciousness, and the root of name and intention [16] is rewarded. |
云何意根非報非報法？ |
Why does it mean that it is neither retribution nor retribution? |
意根若無記非我分攝眼識乃至意識，名意根非報非報法。 |
If the mind-root has no memory of non-self, it captures the eye consciousness and even consciousness, and the name-mind root has neither retribution nor retribution. |
二十二根，幾見斷、幾思惟斷、幾非見斷非思惟斷？ |
Twenty-two roots, how many are broken by seeing, how many are broken by thinking, and how many are broken by not seeing but not thinking? |
十八非見斷非思惟斷，四三分或見斷或思惟斷或非見斷非思惟斷。 |
Eighteen points are not broken by seeing, not thinking. Four or three points are broken by seeing, broken by thinking, or broken by non-seeing but not broken by thinking. |
云何十八非見斷非思惟斷？ |
Why is it that the Eighteenth Century is not judged by seeing or thinking? |
眼根乃至苦根，信根乃至已知根，名十八非見斷非思惟斷。 |
The eye root leads to the root of suffering, the root of belief leads to the root of knowing, which are called the eighteen non-seeing cessation and non-thinking cessation. |
云何四三分或見斷或思惟斷或非見斷非思惟斷？ |
How can four or three points be judged by seeing, thinking, or not seeing or thinking? |
喜根、憂根、捨根、意根，名四三分或見斷或思惟斷或非見斷非思惟斷。 |
The root of joy, the root of worry, the root of equanimity, and the root of intention are called the four or three points, or they are broken by seeing, broken by thinking, or broken by non-viewing and not broken by thinking. |
云何喜根見斷？ |
Why would you like to see your roots cut off? |
喜根不善非思惟斷見斷煩惱相應意觸樂受，名喜根見斷。 |
If the root of joy is not wholesome and is not thought to be cut off and the views are cut off, the troubles and worries corresponding to the thoughts, touches and pleasant feelings are called the root of joy and views are cut off. |
云何喜根思惟斷？ |
Why do you like to cut off your roots and thoughts? |
喜根不善非見斷思惟斷煩惱相應意觸樂受，名喜根思惟斷。 |
The joy root that is not wholesome and non-viewing is cut off, and thoughts and worries are cut off. Corresponding thoughts, touches, and pleasant feelings are called the joy root and thoughts are cut off. |
云何喜根非見斷非思惟斷？ |
Why is it that the roots are not cut off by seeing and not by thinking? |
喜根善無記意觸樂受，名喜根非見斷非思惟斷。 |
The root of joy is good and has no memory of touching pleasant feelings. It is called the root of joy that is not broken by seeing and not broken by thinking. |
云何憂根見斷？ |
Why worry about the roots being cut off? |
憂根不善非思惟斷見斷煩惱相應意觸苦受，名憂根見斷。 |
The root of worry is not wholesome. It is not thought to cut off the view and troubles. The corresponding intention, contact and painful feeling are called the root of worry and view. |
云何憂根思惟斷？ |
Why worry about the root and think about it? |
憂根不善非見斷思惟斷煩惱相應意觸苦受，名憂根思惟斷。 |
The unwholesome root of worry is not the cutting off of views and thoughts, which corresponds to the painful feelings of mind, touch, and suffering. This is called the cutting off of worries and thoughts. |
云何憂根非見斷非思惟斷？ |
Why is it that the root of worry is not cut off by seeing or thinking? |
憂根善無記意觸苦受，名憂根非見斷非思惟斷。 |
The root of worry is a kind of unintended contact with painful feelings. The root of worry is not cut off by seeing and not cut off by thinking. |
云何捨根見斷？ |
How can you abandon your roots and see them cut off? |
捨根不善非思惟斷見斷煩惱相應意觸不苦不樂受，名捨根見斷。 |
The root of abandonment is not wholesome, it is not thought to cut off the view and troubles, and the corresponding mind contact is neither painful nor pleasant, which is called the separation of the root of abandonment and view. |
云何捨根思惟斷？ |
Why should we abandon our roots and think about breaking up? |
捨根不善非見斷思惟斷煩惱相應意觸不苦不樂受，名捨根思惟斷。 |
The non-wholesome roots of abandonment are not cut off by thoughts, thoughts, and troubles. The corresponding thoughts, contacts, and feelings are neither painful nor pleasant. This is called the abandonment of roots, thoughts, and feelings. |
云何捨根非見斷非思惟斷？ |
How can we abandon our roots without seeing and thinking? |
捨根善無記眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根非見斷非思惟斷。 |
The root of equanimity has no memory of the non-painful and non-pleasant sensations of eye contact, the non-painful and non-pleasant sensations of ear, nose, tongue, body and mind. This is called the cessation of seeing and not thinking. |
云何意根見斷？ |
Why is it that the roots are broken? |
意根不善非思惟斷見斷煩惱相應意界意識界，是名意根見斷。 |
If the mind root is not good and is not thought to be cut off and the views are cut off, the troubles correspond to the realm of consciousness. This is called the mind root view cutting off. |
云何意根思惟斷？ |
Why does it mean that your roots and thoughts are cut off? |
意[1]根相應不善非見斷思惟斷煩惱相應意界意識界，名意根思惟斷。 |
The root of meaning [1] corresponds to the unwholesome non-viewing and the cutting of thoughts and troubles. It corresponds to the realm of mind and consciousness, which is called the root of thinking and cutting. |
云何意根非見斷非思惟斷？ |
Why does it mean that the roots are not cut off by seeing and not by thinking? |
意根善無記眼識乃至意識，名意根非見斷非思惟斷。 |
The root of intention is good and has no memory of sight and even consciousness. The root of name and intention is neither seen nor thought. |
二十二根，幾見斷因、幾思惟斷因、幾非見斷因非思惟斷因？ |
Of the twenty-two faculties, how often do you see the cause of separation, how often do you think about the cause, and how often do you not see the cause of separation and not think about the cause? |
九非見斷因非思惟斷因，十三三分或見斷因或思惟斷因或非見斷因非思惟斷因。 |
The ninth is not to see the cause but not to think about the cause. The thirteenth third is to see the cause or to think about the cause or not to see the cause but not to think about the cause. |
云何九非見斷因非思惟斷因？ |
Yunhejiu Fei sees the cause and thinks about the cause? |
樂根、信根乃至已知根，名九非見斷因非思惟斷因。 |
The root of happiness, the root of belief and even the root of knowing are called the nine non-seeing and non-thinking causes. |
云何十三三分或見斷因或思惟斷因或非見斷非思惟斷因？ |
How can it be said that among the thirteen points, the cause can be judged by seeing, the cause can be judged by thinking, or the cause can be judged by not seeing or thinking? |
除樂根，餘眼根乃至意根，名十三三分或見斷因或思惟斷因或非見斷非思惟斷因。 |
In addition to the root of happiness, the root of eye and even the root of mind are called the thirteen points, or the cause of seeing or thinking, or the non-seeing or non-thinking. |
云何眼根見斷因？ |
Why can't I see the cause of death? |
眼根見斷法報地獄畜生餓鬼眼根，名眼根見斷因。 |
The eye faculties see and cut off the retribution of animals and hungry ghosts in hell. The eye faculties see and cut off the causes. |
云何眼根思惟斷因？ |
How can one's eyes and thoughts determine the cause? |
眼根思惟斷法報地獄畜生餓鬼眼根，名眼根思惟斷因。 |
The eye faculty, thinking about it, can cut off the retribution of animals, hungry ghosts in hell. The eye faculty, thinking about it, can cut off the causes. |
云何眼根非見斷非思惟斷因？ |
Why can't the eyes be cut off by seeing and not thought be cut off by? |
眼根善法報天上人中眼根，名眼根非見斷非思惟斷因。 |
Eye root good deeds are rewarded by the eye root in heaven and among people. The name of the eye root is not to see and not to think, but to cut off the cause. |
耳、鼻、舌、身根，女根、男根，亦如是。 |
The same goes for the ears, nose, tongue, and body roots, as well as the female and male roots. |
云何苦根見斷因？ |
How can the root of suffering be cut off? |
苦根見斷法報眼觸苦受、耳鼻舌[2]身觸苦受，名苦根見斷因。 |
The root of suffering is seen and broken. The painful feeling of eye contact, ears, nose and tongue [2] and the painful feeling of body contact are called the causes of the breaking of the root of suffering. |
云何苦根思惟斷因？ |
Why do you think about the roots of suffering and cut off the causes? |
苦根若思惟斷法報眼觸苦受、耳鼻舌身觸苦受，名苦根思惟斷因。 |
If you think about the roots of suffering, you can cut off the painful feelings of eye contact, ears, nose, tongue, and body. |
云何苦根非見斷非思惟斷因？ |
Why can't the root of suffering be cut off by seeing and thinking? |
苦根善法報苦根非報非報法眼觸苦受、耳鼻舌身觸苦受，名苦根非見斷非思惟斷因。 |
The root of suffering is the retribution of good dharma. The root of suffering is non-retribution and non-retribution. The suffering of eye contact, ear, nose, tongue and body contact is suffering. The name of suffering is the cause of non-seeing and non-thinking. |
云何喜根見斷因？ |
Why do you like to see the root cause? |
喜根若見斷意觸樂受，名喜根見斷因。 |
If the root of joy sees and breaks the intention to touch the pleasant feeling, it is called the root of joy and sees the cause of breaking. |
云何喜根思惟斷因？ |
Why do you like to think about the roots and determine the causes? |
喜根思惟斷意觸樂受，名喜根思惟斷因。 |
Thinking about the root of joy cuts off the pleasant feeling of the mind, which is called thinking about the root of joy and cuts off the cause. |
云何喜根非見斷非思惟斷因？ |
How can it be that the roots are not cut off by seeing and the cause is cut off by thinking? |
喜根善法報喜根若非報非報法意觸樂受，名喜根非見斷非思惟斷因。 |
The root of joy, the root of retribution of good dharma, if it is not the root of retribution, non-retribution of dharma, the intention to touch the joyful feeling, it is called the root of joy, which is not the cause of the non-seeing and non-thinking cessation. |
云何憂根見斷因？ |
Why worry about seeing the root cause? |
憂根見斷憂根見斷法報意觸苦受，名憂根見斷因。 |
The root of worry is seen to be broken. The root of worry is seen to be broken. The thought of dharma retribution is touched and the painful feeling is called the root of worry to be broken. |
云何憂根思惟斷因？ |
Why worry about the roots and think about the causes? |
憂根思惟斷憂根思惟斷法報意觸苦受，名憂根思惟斷因。 |
Thinking about the root of worry cuts off the thinking about the root of worry, cutting out the dharma-retribution intention and touching painful feelings, which is called thinking about the root of worry and cutting off the cause. |
云何憂根非見斷非思惟斷因？ |
Why worry if the root cannot be cut off by seeing and the cause cannot be cut off by thinking? |
憂根善憂根善法報憂根非報非報法意觸苦受，名憂根非見斷非思惟斷因。 |
The root of worry is good. The root of worry is good. The root of worry is non-retribution. The root of worry is non-retribution. The intention is to touch the painful feeling. It is called the root of worry. It is not the cause of seeing or thinking. |
云何捨根見斷因？ |
How can you abandon your roots and see the cause? |
捨根見斷捨根見斷法報眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根見斷因。 |
The view of the root of equanimity is broken. The root of equanimity is seen to be the cause of the dharma retribution. |
云何捨根思惟斷因？ |
Why should we abandon our roots and think about the causes? |
捨根思惟斷捨根思惟斷法報眼觸不苦不樂受，名捨根思惟斷因。 |
The thought of giving up the roots is to cut off the thoughts of giving up the roots. The thought of cutting off the dharmas and the retribution of eye contact are neither painful nor pleasant. This is called thinking about the roots to cut off the causes. |
云何捨根非見斷非思惟斷因？ |
How can we abandon our roots without seeing and contemplating the causes? |
捨根善捨根善法報捨根非[3]報非報法眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根非見斷非思惟斷因。 |
The root of equanimity is good, the root of equanimity is good, the root of dharma is non-retribution, the root of equanimity is non-retribution. |
云何意根見斷因？ |
Why does it mean that the root can be seen to cut off the cause? |
意根見斷意根見斷法報眼識乃至意識，名意根見斷因。 |
The mind-root view is cut off. The mind-root view is cut off from the dharma retribution, eye consciousness and even consciousness. It is called the mind-root view to cut off the cause. |
云何意根思惟斷因？ |
Why does it mean to judge the cause by root and thought? |
意根思惟斷意根思惟斷法報[4]眼識乃至意識，名意根思惟斷因。 |
The thought of the root of the mind is cut off, and the thought of the root of the mind is cut off. [4] Eye consciousness and even consciousness, the name of the root of thought is the cut off of the cause. |
云何意根非見斷非思惟斷因？ |
Why does it mean that the root cannot be judged by seeing and the cause cannot be judged by thinking? |
意根善意根善法報意根非報非報法眼識乃至意識，名意根非見斷非思惟斷因。 |
The root of intention, the root of good intentions, the root of good deeds, the root of intention, the root of non-retribution, the root of non-retribution, the eye consciousness and even the consciousness, the root of name and intention, the root of non-seeing and non-thinking, the root of deprivation. |
二十二根，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？ |
Twenty-two roots, how many are connected to the desire world, how many are connected to the color world, how many are connected to the colorless world, and how many are not connected? |
六欲界繫，八不繫，四二分或欲界繫或色界繫，一三分或欲界繫或色界繫或無[5]色繫，復一三分或欲界繫或色界繫或不繫，二四分或欲界繫或色界繫或無色界繫或不繫。 |
Six are the desire realm, eight are not, four and two are either the desire realm or the color realm, one third is the desire realm or the color realm or none [5] color, and one third is the desire realm or the color realm. Either tied or not tied, the two or four points are tied to the desire realm or the form realm or the formless realm or not. |
云何六欲界繫？ |
Why are the six realms of desire connected? |
鼻根、舌根、女根、[6]男根、苦根、憂根，名六欲界繫。 |
The nose root, the tongue root, the female root, [6] the male root, the bitter root, and the worry root are called the six desire realms. |
云何八不繫？ |
Yun He Ba is not connected? |
信根乃至已知根，名八不繫。 |
The root of belief and even the root of knowledge are not related to the eight names. |
云何四二分或欲界繫或色界繫？ |
Why is it divided into four or two parts, or the realm of desire or the realm of color? |
眼根、耳根、身根、樂根，名四二分或欲界繫或色界繫。 |
The eye root, the ear root, the body root, and the happiness root are called the four two points or the desire realm system or the color realm system. |
云何一[7]三分或欲界繫或色界繫或無色界繫？ |
How can one [7] be divided into three parts, the desire realm, the form realm, or the colorless realm? |
命根，名一三分或欲界繫或色界繫或無色界繫。 |
The life root is called one-third or the desire realm system or the color realm system or the colorless realm system. |
云何復一三分或欲界繫或色界繫或不繫？ |
How can one or three points be related to the realm of desire or the realm of color or not? |
喜根，名復一三分或欲界繫或色界繫或不繫。 |
The root of joy is named one or three points, or it is connected to the realm of desire, the realm of color, or not. |
云何二四分或欲界繫或色界繫或無色界繫或不繫？ |
How can the two and four points be related to the desire realm, the form realm, the formless realm, or not? |
捨根、意根，名二四分或欲界繫或色界繫或無色界繫或不繫。 |
The root of consciousness and the root of mind are called the two quarters or the desire realm system or the form realm system or the colorless realm system or not. |
云何眼根欲界繫？ |
Why is the eye root connected with the realm of desire? |
眼根欲漏有漏眼根，名眼根欲界繫。 |
The eye root is called the eye root. It is called the eye root and the desire realm system. |
云何眼根色界繫？ |
Why is the eye root color boundary system? |
眼根色漏有漏眼根，名眼根色界繫。 |
Eye root color leakage has the eye root color leakage, which is called the eye root color boundary system. |
耳根、身根亦如是。 |
The same is true for the ears and body. |
云何樂根欲界繫？ |
How can I enjoy the connection between the root and the realm of desire? |
樂根欲漏有[8]漏[9]眼觸樂受、耳鼻舌身觸樂受，名樂根欲界繫。 |
The root of pleasure and desire leakage has [8] leakage [9] pleasure of eye contact, ears, nose, tongue and body touch of pleasure, which is called the root of pleasure and desire realm system. |
云何樂根色界繫？ |
Yunhe Legensejie system? |
樂根色漏有漏眼觸樂受、耳身觸樂受，名樂根色界繫。 |
The root of happiness and color leakage include the happiness of eye contact and the pleasure of ear and body contact, which are called the happiness root and color realm system. |
云何命根欲界繫？ |
Why is the root of life connected to the realm of desire? |
命根欲漏有漏欲行壽，名命根欲界繫。 |
If the root of life is drained, the root of desire is drained, and the root of desire is the realm of life. |
云何命根色界繫？ |
Why is the root and color realm system of life? |
命根色漏有漏色行壽，名命根色界繫。 |
If the color of the life root is leaking, the color of the life will lead to longevity, and the name of the root of color is the world system. |
云何命根無色界繫？ |
Why is the life root of the colorless realm? |
命根無色漏有漏無色行壽，名命根無色界繫。 |
The root of life is colorless and drains, and the root of name and life is colorless. |
云何喜根欲界繫？ |
Why do you like the root and desire realm system? |
喜根欲漏有漏意觸樂受，名喜根欲界繫。 |
The root of joy has leakage of desire, and there is leakage of intention to touch and enjoy the feeling, which is called the root of joy and desire realm. |
云何喜根色界繫？ |
Why do you like the root-color realm system? |
喜根色漏有漏意觸樂受，名喜根色界繫。 |
The joy root color leakage has the thought of touching and pleasurable feelings, which is called the joy root color boundary system. |
云何喜根不繫？ |
Why is it that the roots are not connected? |
喜根聖無漏意觸樂受，名喜根不繫。 |
The root of joy is holy and has no leakage. It is called the root of joy that has no leakage. |
云何捨根欲界繫？ |
Why should we abandon our roots and desire realm? |
捨根欲漏有漏眼觸不苦不樂受、耳鼻舌身[1]觸不苦不樂受，名捨根欲界繫。 |
The root of equanimity has a leakage of non-painful and non-pleasant sensations in the eyes, ears, nose, tongue and body [1]. |
云何捨根色界繫？ |
Why should we abandon the root, color, and realm system? |
捨根若色漏有漏眼觸不苦不樂受、耳身觸意觸不苦不樂受，名捨根色界繫。 |
If the root of equanimity has leakage of color, there will be the feeling of neither pain nor pleasure when touching the eyes, touching the ears, body, and touching the mind, which is called the body of equanimity. |
云何捨根無色界繫？ |
How can one abandon the formless realm? |
捨根無色漏有漏意觸不苦不樂受，名[2]捨根無色界繫。 |
The root of the shed is colorless and has leakage. The feeling of contact is neither painful nor pleasant. It is called [2] the root of the shed is colorless. |
云何捨根不繫？ |
How can you abandon your roots without connecting them? |
捨根聖無漏意[3]界意識界意觸不苦不樂受，名捨根不繫。 |
The sage root of equanimity has no outflow [3]. The consciousness of the realm of consciousness is neither painful nor pleasant, and it is called the root of equanimity. |
云何意根欲界繫？ |
What is the meaning of root and desire realm? |
意根欲漏有漏眼識乃至意識，名意根欲界繫。 |
The leakage of mind-root desire has leakage of eye consciousness and even consciousness, which is called the mind-root desire realm system. |
云何意根色界繫？ |
What does this mean about the root-color realm system? |
意根色漏有漏眼識耳識身識意識，是名意根色界繫。 |
The mind-root color leakage has eye consciousness, ear consciousness, body consciousness, and consciousness, which is called the mind-root color realm system. |
云何意根無色界繫？ |
What is the root of the colorless realm? |
意根無色漏有漏意界意識界，是名意根無色界繫。 |
The colorless leakage of the mind root has the consciousness realm of the mind root, which is called the colorless realm system of the mind root. |
云何意根不繫？ |
Why does it mean that the roots are not connected? |
意根聖無漏意界意識界，是名意根不繫。 |
The holy root of the mind has no leakage in the world of consciousness, which is called the root of the mind. |
二十二根，幾過去、幾未來、幾現在、幾非過去非未來非現在？ |
Twenty-two roots, how many are in the past, how many are in the future, how many are now, how many are neither past nor future nor present? |
一切三分或過去或未來或現在。 |
Everything is triangular or past or future or present. |
云何眼根過去？ |
How can I pass by? |
眼根生已滅，名過去。 |
The eye faculties have ceased to exist, and the name has passed away. |
云何眼根未來？ |
How do you foresee the future? |
眼根未生未出，名未來。 |
The eye root is not yet born, so it is called the future. |
云何眼根現在？ |
Why is Yun's eyesight now? |
眼根生未滅，名現在。 |
The eye root has not yet been destroyed, and its name is present. |
乃至已知根亦如是。 |
Even the known roots are like this. |
舍利弗阿毘曇[4]論卷第[5]五 |
Shariputra Abhitan [4] Treatise Volume [5] Five |
顯示版權資訊 |
Show copyright information |
T1548 舍利弗阿毘曇論卷/篇章 六 |
T1548 Shariputra Abhitan's Treatise Volume/Chapter 6 |
舍利弗阿毘曇論卷第六 |
Sāriputta Abhidamāṇī Volume 6 |
姚秦[＊]罽賓三藏[＊]曇摩耶舍共[＊]曇摩崛多[＊]等譯 |
Translated by Yao Qin [*] Jibin Sanzang [*] Tamaya Shegong [*] Tanmo Juduo [*] and others |
問分七覺品第六 |
Question points, seventh grade, sixth grade |
問曰： |
Question: |
幾覺？ |
How much sleep? |
答曰： |
Answer: |
七。 |
seven. |
何等七？ |
How seven? |
念覺、擇法覺、喜覺、[6]進覺、除覺、定覺、捨覺。 |
The awakening of mindfulness, the awakening of Dharma selection, the awakening of joy, [6] the awakening of progress, the awakening of elimination, the awakening of concentration, and the awakening of equanimity. |
云何念覺？ |
Why do you think about it? |
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, contemplate the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles. |
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。 |
I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the Samana fruit, such as the Sotapanna fruit, the Stragama fruit, and the Anagami fruit. |
無學人欲得阿羅漢，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
Unlearned people want to be Arhats and have not yet obtained the Holy Dharma. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhats. |
若實人若趣，若念、憶念、微念、順念、住、不忘、相續念、不[7]失不奪不鈍、不鈍根念、念根念力正念，是名念覺。 |
If you are a real person, if you are thinking, remembering, slightly thinking, following the thought, staying, not forgetting, continuous thinking, not [7] losing, not taking away, not dull, not dulling the root of the thought, the root of the thought, the power of the thought, the mindfulness, this is the name of mindfulness. Sleep. |
云何擇法覺？ |
Why choose Dharma Enlightenment? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣，若法中擇重擇究竟擇、擇法思惟覺了達自相他相共相、思持辯觀進辯慧[8]智見解[9]脫方便術焰光明照耀、慧眼慧根慧力無癡正見，是名擇法覺。 |
If you are a real person, if you are interested, if you choose the most important thing in the Dharma, choose the ultimate choice, choose the Dharma, think about it, realize the self-phase, the other phase, and the universal phase, think about it, hold on to debate, watch and advance in debate and wisdom [8] wisdom and insight [9] get rid of the convenience and the flame of light shines, Wisdom eyes, wisdom roots, wisdom power, non-delusion and right view, this is called Dharma-enlightenment. |
云何進覺？ |
Where can I go to sleep? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣，若身心發出度、堪忍不退勤力進、不離不[10]懈不緩[11]不惰進、進根進力正進，是名進覺。 |
If a real person is interested, if his body and mind are attentive, if he can tolerate it without retreating, work hard to advance, never leave [10] without slacking [11] without being lazy, and advance with the root and force, this is called enlightenment. |
云何喜覺？ |
Yunhexijue? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣，歡喜踊躍重踊躍究竟踊躍、治淨滿足心歡喜，是名喜覺。 |
If you are a real person, if you are happy and excited, you will be happy again and again, you will be happy, you will be pure and satisfied, and your heart will be happy. This is called joyful awakening. |
云何除覺？ |
How can I get rid of sleep? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣，若身樂心樂、身柔心柔、身輕心輕、身軟心軟、身除心除，是名除覺。 |
If a person is really interested, if his body is happy and his mind is happy, his body is soft and his heart is soft, his body is light and his heart is light, his body is soft and his heart is soft, his body is pure and his mind is pure, this is called enlightenment. |
云何定覺？ |
How can I be awake? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣，心住正住專住、心一向心一樂心不亂、依意心獨定、定根定力正定。 |
If you are a real person, if you are interested, your mind should be upright and focused, your mind should be focused on one direction, your mind should be focused on one thing, your mind should not be distracted, your mind should be single-minded and focused, and your mind should be focused and concentrated. |
是名定覺。 |
It's called concentration. |
云何捨覺？ |
How can I give up my sleep? |
學人離結使乃至即得阿羅漢果。 |
A scholar can achieve the fruit of Arahantship as soon as he leaves the knot. |
若實人若趣，若捨不著、心等心直不諂心不貴非受，是名捨覺。 |
If you are a real person, if you can't give up, your heart is straight, your heart is not flattering, your heart is not noble, and you don't accept it, this is called the awakening of equanimity. |
七覺，幾色、幾非色？ |
Seven senses, how many colors and how many non-colors? |
五非色，二二分或色或非色。 |
The five are non-color, and the two are either color or non-color. |
云何五非色？ |
Why are there five non-colors? |
念覺、擇法覺、喜覺、定覺、捨覺，是名五非色。 |
The awareness of mindfulness, awareness of Dharma selection, awareness of joy, awareness of concentration, and awareness of equanimity are called the five non-material objects. |
云何二二分或色或非色？ |
How can it be divided into two parts, color or non-color? |
進覺、除覺，名二二分或色或非色。 |
Enlightenment and elimination of awakening are called two-part, form or non-form. |
云何進覺色？ |
How can Yun enter the state of enlightenment? |
身發出度，名進覺色。 |
The body emits degree, and the name advances into enlightenment. |
云何進覺非色？ |
How can I feel that I am not lustful? |
心發出度，名進覺非色。 |
When the mind emits degrees, it is called enlightenment, which is not color. |
云何除覺色？ |
How can we get rid of color perception? |
身樂身柔身輕身軟身除，是名除覺色。 |
The body is joyful, the body is soft, the body is light, the body is soft, and the body is eliminated. This is called eliminating the awareness of color. |
云何除覺非色？ |
Why is it that there is no color except for feeling? |
心樂心柔心輕心軟心除，是名除覺非色。 |
The heart is happy, the heart is soft, the heart is light, the heart is soft, and the heart is clear. This is called clearing of awareness and not color. |
七覺，幾可見、幾不可見？ |
How often are the seven consciousnesses visible or invisible? |
一切不可見。 |
Everything is invisible. |
七覺，幾有對、幾無對？ |
Seven consciousnesses, how many are right and how many are not right? |
一切無對。 |
Nothing is right. |
七覺，幾聖、幾非聖？ |
Seven awakenings, how many are saints and how many are not saints? |
一切聖。 |
All holy. |
七覺，幾有漏、幾無漏？ |
Seven sleeps, how many leaks are there and how many are there no leaks? |
一切無漏、一切無受、一切無求、一切非當[12]趣、一切無取、一切無勝。 |
There is nothing out there, nothing is felt, nothing is sought, nothing is inappropriate, nothing is pursued, nothing is conquered. |
七覺，幾受、幾非受？ |
Seven feelings, how many feelings and how many non-feelings? |
一切非受、一切外。 |
Nothing is felt, nothing is external. |
七覺，幾有報、幾無報？ |
Seven awakenings, how often will there be retribution, and how often will there be no retribution? |
一切二分或有報或無報。 |
All dichotomies are either rewarded or not. |
云何念覺有報？ |
Why do you think you will be rewarded? |
念覺報法，名念覺有報。 |
The law of retribution for awareness of mindfulness is called the reward for awareness of mindfulness. |
云何念覺有報？ |
Why do you think you will be rewarded? |
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, contemplate the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles. |
無學人欲得阿羅漢果，未得聖法欲得，修道。 |
There is no scholar who desires to attain the fruit of Arahantship, and who has not yet attained the Holy Dharma, wants to attain it, and practices Taoism. |
若實人若趣，若念憶念微念順念住念、住不忘相續念、不失不奪不鈍不鈍根念、念根念力正念，名念覺有報。 |
If you are a real person, if you remember the smallest thoughts, follow the thoughts, and keep the thoughts, never forget the continuous thoughts, do not lose, do not take away, do not blunt, do not blunt the root of the mind, and the root of the mind is mindful, the name of mindfulness will be rewarded. |
云何念覺無報？ |
Why do you think that there will be no reward? |
念覺報，名念覺無報。 |
The retribution of awareness is called the retribution of awareness without retribution. |
云何念覺無報？ |
Why do you think that there will be no reward? |
見學人須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。 |
See the disciples Sotapanna, Stragama, and Anagami, who have sufficient insight knowledge. If you observe the liberated mind in the wise ground, you will obtain the recluse fruit, such as the Sotapanna fruit, the Stragama fruit, and the Anagami fruit. |
無學人欲得阿羅漢果，觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
If an unlearned person wants to obtain the fruit of Arahantship, he must have sufficient insight knowledge. If he has wisdom and contemplation of the liberating mind, he will obtain the fruit of Arahantship. |
若實人若趣，若念憶念微念順念、住不忘相續念、不失不奪不鈍不鈍根念、念根念力正念，是名念覺無報。 |
If you are a real person, if you remember the slightest thoughts, follow them smoothly, keep the thoughts without forgetting, never lose, never take away, not blunt, not blunt the roots of the thoughts, and have the root of the thoughts and the power of the thoughts, this is called the awakening of thoughts without rewards. |
擇法、進、喜、除、定、捨覺亦如是。 |
The same goes for Dharma selection, advancement, joy, elimination, concentration, and equanimity. |
七覺，幾心、幾非心？ |
Seven awakenings, how many minds and how many are not minds? |
一切非心。 |
Everything is not the heart. |
七覺，幾心相應、幾非心相應？ |
How many of the seven consciousnesses correspond to the mind and how many do not? |
五心相應，二二分或心相應或非心相應。 |
Five hearts correspond, and two or two are either heart correspondence or non-heart correspondence. |
云何五心相應？ |
Why do the five hearts correspond? |
念覺、擇法覺、喜覺、定覺、捨覺，名五心相應。 |
The awareness of mindfulness, awareness of Dharma selection, awareness of joy, awareness of concentration, and awareness of equanimity are called the five corresponding states of mind. |
云何二二分或心相應或非心相應？ |
How can the two be divided into two parts: mental correspondence or non-heart correspondence? |
進覺、除覺，名二二分或心相應或非心相應。 |
Enlightenment and elimination of awakening are called two or two points, or mind-corresponding or non-mind-corresponding. |
云何進覺心相應？ |
How can the enlightened mind respond accordingly? |
進覺若心數[1]發出度，名進覺心相應。 |
If the mind number [1] of the mind of advancing enlightenment is released, it is called the mind of advancing enlightenment corresponding to it. |
云何進覺非心相應？ |
How can I realize that my heart is not corresponding? |
進覺若非心數身發出度，是名進覺非心相應。 |
If the awakening does not come from the mind and the body, it is called the awakening that does not correspond to the mind. |
云何除覺心相應？ |
Why should the awakening mind correspond? |
除覺若心數，心樂心柔心輕心軟心除，是名除覺心相應。 |
If the mind is divided into numbers, the heart is happy, the heart is gentle, the heart is soft, and the heart is soft. This is called the mind corresponding to the mind. |
云何除覺非心相應？ |
How can it be that there is no correspondence between the mind and the mind? |
除覺若非心數，身樂身柔身輕身軟身除，[2]是名除覺非心相應。 |
If the awareness is not related to the mind, the body will be happy, the body will be soft, the body will be light, and the body will be soft. [2] This is called the awareness but not the mind. |
七覺，幾心數、幾非心數？ |
Seven awakenings, how many are in the mind and how many are not in the mind? |
五心數，二二分或心數或非心數。 |
Five heart numbers, two and two are either heart numbers or non-heart numbers. |
云何五心數？ |
What are the five heart numbers? |
念覺、擇法覺、喜覺、定覺、捨覺，是名五心數。 |
The awareness of mindfulness, awareness of Dharma selection, awareness of joy, awareness of concentration, and awareness of equanimity are called the five mental numbers. |
云何二二分或心數或非心數？ |
How can it be divided into two parts, the number of hearts or the number of non-hearts? |
進覺、除覺，是名二二分或心數或非心數。 |
Enlightenment and awakening are called two or two points, or mental numbers or non-mental numbers. |
云何進覺心數？ |
How can I be aware of my heart number? |
進覺若緣心發出度，名進覺心數。 |
If the state of enlightenment is released, it is called the number of states of enlightenment. |
云何進覺非心數？ |
Why do you think it's not your heart? |
進覺若非緣身發出度，名進覺非心數。 |
If the enlightenment does not come from the body, it is not called the number of the mind. |
云何除覺心數？ |
How can I get rid of my heart number? |
除覺若緣心樂心柔心輕心軟心除，是名除覺心數。 |
If the heart is free from enlightenment, the heart is happy, the heart is gentle, the heart is light-hearted, and the heart is soft, this is called the number of hearts that are free from enlightenment. |
云何除覺非心數？ |
Why else would it be possible to know that it is not the number of the heart? |
除覺若非緣身樂身柔身輕身軟身除，名除覺非心數。 |
If it is not the condition of the body, the joyful body, the soft body, the lightness of the body, the soft body, the name of the awakening is not the number of the mind. |
七覺，幾緣、幾非緣？ |
Seven awakenings, how many are conditioned or not? |
五緣，二二分或緣或非緣。 |
Five conditions, two or two are either conditions or non-conditions. |
云何五緣？ |
Why are there five fates? |
念覺、擇法覺、喜覺、定覺、捨覺，是名五緣。 |
The awareness of mindfulness, awareness of Dharma selection, awareness of joy, awareness of concentration, and awareness of equanimity are called the five conditions. |
云何二二分或緣或非緣？ |
How can it be divided into two parts: destined or not? |
進覺、除覺，名二二分或緣或非緣。 |
Enlightenment and elimination of awakening are called two points, or condition or non-condition. |
云何進覺緣。 |
Yunhe Jinjue Yuan. |
進覺若心數[3]發出度。 |
Enlightenment is as great as the number [3] of the heart. |
名進覺緣。 |
Named Jinjue Yuan. |
云何進覺非緣？ |
How can I feel that I am not destined? |
進覺若非心數，身發出度，名進覺非緣。 |
If the state of enlightenment is not determined by the mind and the degree of the body, it is not the condition for the advancement of enlightenment. |
云何除覺緣？ |
How can we get rid of the fate of enlightenment? |
除覺若心數，心樂心柔心輕心軟心除，名除覺緣。 |
The elimination of awakening is like the number of the heart, the heart is happy, the heart is soft, the heart is gentle, the heart is soft, and the heart is eliminated, which is called the elimination of awakening conditions. |
云何除覺非緣？ |
How can it be that it is not fate? |
除覺若非心數，身樂身柔身輕身軟身[4]除，名除覺非緣。 |
If the awakening is not counted by the mind, the body is happy, the body is soft, the body is light, the body is soft, and the body is soft [4]. |
七覺，幾共心、幾不共心？ |
Qijue, how much do we share the same mind, how much do we not share the same mind? |
五共心，二二分或共心或不共心。 |
There are five common minds, and two or two are divided into shared minds or non-shared minds. |
云何五共心？ |
Why are there five common minds? |
念覺、擇法覺、喜覺、定覺、捨覺，名五共心。 |
The awareness of mindfulness, awareness of Dharma selection, awareness of joy, awareness of concentration, and awareness of equanimity are called the five common minds. |
云何二二分或共心或不共心？ |
How can we divide it into two parts: sharing the same mind or not? |
進覺、除覺，名二二分或共心或不共心。 |
Enlightenment and elimination of awakening are called two or two points, common mind or non-shared mind. |
云何進覺共心？ |
How can I realize that I share the same mind? |
進覺隨心轉，共心生共住共滅，心發出度，名進覺共心。 |
The awakening changes with the heart, the common mind arises, lives and dies together, and the heart sends out salvation, which is called the common mind of advancing enlightenment. |
云何進覺不共心？ |
Why do you think you don't share the same mind? |
進覺若不隨心轉，不共心生不共住不共滅，身發出度，名進覺不共心。 |
If the awakening does not follow the mind, the different minds will arise, live together, and cease to exist together, and the body will send out salvation, which is called the awakening of the different minds. |
云何除覺共心？ |
How can we have a shared mind? |
除覺若隨心轉，共心生共住共滅，身樂心樂身柔心柔身輕心輕身軟心軟身除心除，名除覺共心。 |
If the awakening is followed by the mind, the mind will arise, live and die together, the body will be happy, the mind will be happy, the body will be soft, the heart will be soft, the body will be light, the body will be soft, the heart will be soft, and the mind will be eliminated. This is called the common mind of awakening. |
云何除覺不共心？ |
Why do you think you don't share the same mind? |
除覺若不隨心轉，不共心生不共住不共滅，身樂身柔身輕身軟身除，名除覺不共心。 |
If the awakening is not followed by the mind, the mind will not arise or live together, and the body will be happy, the body will be soft, the body will be light, the body will be soft, and the body will be eliminated. This is called the awakening of the inconsistent mind. |
隨心轉不隨心轉亦如是。 |
The same is true whether you follow your heart or not. |
七覺，幾業、幾非業？ |
Seven awakenings, how many karma and how many non-karma? |
一切非業。 |
Everything is non-karma. |
七覺，幾業相應、幾非業相應？ |
Seven awakenings, how many karma correspond to them and how many non-karmas correspond to them? |
五業相應，二二分或業相應或非業相應。 |
The five karma correspond to each other, and the two are either karma or non-karma. |
云何五業相應？ |
Why do the five industries correspond to each other? |
念覺、擇法覺、喜覺、定覺、捨覺，名五業相應。 |
The awareness of mindfulness, awareness of Dharma selection, awareness of joy, awareness of concentration, and awareness of equanimity are called the five corresponding karma. |
云何二二分或業相應或非業相應？ |
How can the two be divided into karma and non-karma? |
進覺、除覺，名二二分或業相應或非業相應。 |
Enlightenment and elimination of awakening are known as two dichotomies: karmic correspondence or non-karmic correspondence. |
云何進覺業相應？ |
How can I achieve enlightenment and corresponding karma? |
進覺思相應，心發出度，名進覺業相應。 |
The thought of entering the state of awakening corresponds, the mind emits the degree of awareness, and the name of the state of awakening corresponds to the karma of entering the state of awakening. |
云何進覺非業相應？ |
How can I realize that I am not corresponding with my karma? |
進覺若非思相應，身發出度，名進覺非業相應。 |
If the awakening is not corresponding to thoughts and the body produces degrees, then the name of awakening is not corresponding to karma. |
云何除覺業相應？ |
How can there be nothing but enlightenment and karma corresponding to it? |
除覺若思相應，心樂心柔心輕心軟心除，是名除覺業相應。 |
Eliminating awareness corresponds to thoughts, the mind is happy, the heart is gentle, the heart is gentle, and the heart is gentle. This is called the elimination of awakening and corresponds to karma. |
云何除覺非業相應？ |
How can it be that there is no corresponding karma? |
除覺若非思相應，身樂身柔身輕身軟身除，名除覺非業相應。 |
If awakening is not corresponding to thoughts, the body is happy, the body is soft, the body is light, the body is soft, and the body is not corresponding, it is called awakening and it is not corresponding to karma. |
七覺，幾共業、幾非共業？ |
Seven awakenings, to what extent do they share common karma and how much do they not share common karma? |
一切共業、一切隨業轉。 |
Everything is common and everything changes with the industry. |
七覺，幾因、幾非因？ |
How many causes and how many non-causes are there for the seven awakenings? |
一切因。 |
All causes. |
七覺，幾有因、幾無因？ |
How many of the seven awakenings have causes and how many have no causes? |
一切有因、一切有緒、一切有緣、一切有為。 |
Everything has a cause, everything has a thread, everything has a destiny, everything has a purpose. |
七覺，幾知、幾非知？ |
Seven consciousnesses, how much is known and how much is not known? |
一切知，如事知見。 |
Knowing everything, knowing everything. |
七覺，幾識、幾非識？ |
Seven consciousnesses, how many consciousnesses and how many non-consciousnesses? |
一切意識，如事識。 |
All consciousness is like matter-consciousness. |
七覺。 |
Seven sleeps. |
幾解。 |
A few solutions. |
幾非解。 |
Hardly a solution. |
一切解，如事知見。 |
All solutions are as follows: knowing and seeing. |
七覺，幾了、幾非了？ |
Seven sleeps, how old or not? |
一切了，如事知見。 |
All is said and done. |
七覺，幾斷智知、幾非斷智知？ |
Seven awakenings, how much is it possible to cut off wisdom and knowledge, and how much is it not to cut off wisdom and knowledge? |
一切非斷智知。 |
Nothing is beyond wisdom. |
七覺，幾修、幾非修？ |
Seven awakenings, how much cultivation and how much non-cultivation? |
一切修。 |
Repair everything. |
七覺，幾證、幾非證？ |
Seven awakenings, how many are certified and how many are not? |
一切證，如事知見。 |
All proofs are like knowing and seeing things. |
七覺，幾善、幾非善、幾無記？ |
Of the seven awakenings, how many are good, how many are not good, and how many are unmemorable? |
一切善。 |
All good. |
七覺，幾學、幾無學、幾非學非無學？ |
Seven awakenings: How much learning, how much no learning, how much no learning, but not no learning? |
一切二分或學或無學。 |
All dichotomies are either learned or unlearned. |
云何念覺學？ |
Why do you think of Juexue? |
[5]學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
[5] When a student breaks away from ties and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he sees the faults of his actions, observes the cessation of Nirvana, and observes the path of suffering as it really is. , If you haven’t realized what you want to realize, you can practice the Tao and get rid of troubles. |
見學人若須陀洹、斯陀含、阿那含，若觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹果、斯陀含果、阿那含果。 |
I see students who are Sotapanna, Stragama, and Anagami, and if they have sufficient insight knowledge, and if they have the wisdom to contemplate the liberated mind, they will realize the fruit of recluseship, if they are Sotapanna, Stragama, and Anagami. |
若實人若趣，若念憶念微念順念、住不忘相續念、不失不奪不鈍不鈍根念、念根念力正念，名念覺學。 |
If you are a real person, if you are mindful, remember the subtle thoughts, follow the thoughts, keep the thoughts without forgetting, never lose, never take away, not blunt, not blunt the root of the mind, the root of the mind is mindful, it is called the study of mindfulness. |
云何念覺無學？ |
Why do you think you have no knowledge? |
無學人欲得阿羅漢果，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。 |
Unlearned people want to achieve the fruit of Arahantship, and those who have not yet obtained the holy Dharma want to achieve it. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they can achieve the fruit of Arahantship. |
若實人若趣，若念憶念微念順念、住不忘相續念、不失不奪不鈍不鈍根念、念根念力正念，名念覺無學。 |
If you are a real person, if you are mindful, remember the subtle thoughts, follow the thoughts, keep the thoughts without forgetting, never lose, never take away, not dull, not blunt the roots of the thoughts, and have the power of mindfulness and mindfulness, it is called mindfulness without learning. |
擇法、進、喜、除、定、捨覺亦如是。 |
The same goes for Dharma selection, advancement, joy, elimination, concentration, and equanimity. |
七覺，幾報、幾報法、幾非報非報法？ |
Seven awakenings, how many retributions, how many retributions, and how many non-retributions and non-retributions? |
一切二分或報或報法。 |
All dichotomies are either retribution or retribution. |
云何念覺報？ |
Why do you think about awakening? |
念覺無報，名念覺報。 |
There is no reward for the awakening of thoughts, which is called the reward of awakening of thoughts. |
云何念覺報？ |
Why do you think about awakening? |
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含。 |
I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will be able to achieve the fruit of recluseship. |
果無學人欲得阿羅漢果。 |
There is no scholar who wants to achieve the fruit of Arhat. |
若實人若趣，若念憶念微念順念、住不忘相續念、不失不奪不鈍不鈍根念、念根念力正念，名念覺報。 |
If you are a real person, if you are mindful, remember the slightest thoughts, follow them smoothly, abide in the continuous thoughts, do not lose, do not take away, do not blunt, do not dull the root of the mind, and the root of the mind is mindful, it is called the reward of mindfulness. |
云何念覺報法？ |
Why do you want to repay Dharma? |
念覺有報，名念覺報法。 |
There is a reward for the awakening of thoughts, which is called the law of reward for awakening of thoughts. |
云何念覺報法？ |
Why do you want to repay Dharma? |
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, contemplate the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles. |
無學人欲得阿羅漢果，未得聖法欲得，修道。 |
There is no scholar who desires to attain the fruit of Arahantship, and who has not yet attained the Holy Dharma, wants to attain it, and practices Taoism. |
若實人若趣若，念憶念微念順念、住不忘相續念、不失不奪不鈍不鈍根念、念根念力正念，名念覺報法。 |
If you are a real person, if your thoughts are consistent, your thoughts will be remembered, your thoughts will be consistent, your thoughts will not be forgotten, your thoughts will not be lost, you will not take them away, you will not be dull, and your mind will be mindful, it is called the law of enlightenment and reward. |
擇法、進、喜、除、定、捨覺亦如是。 |
The same goes for Dharma selection, advancement, joy, elimination, concentration, and equanimity. |
七覺，幾見斷、幾思惟斷、幾非見斷非思惟斷？ |
The seven kinds of consciousness are: how many are seen and broken, how many are thought and broken, and how many are not seen and not thought? |
一切非見斷非思惟斷。 |
All non-viewing and thinking are non-existent. |
七覺，幾見斷因、幾思惟斷因、幾非見斷非思惟斷因？ |
Seven Awakenings: How often do you see the cause, how often do you think about the cause, how often do you not see the cause, how often do you not think about the cause? |
一切非見斷非思惟斷因。 |
All non-viewing and non-thinking can determine the cause. |
七覺，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？ |
Among the seven awakenings, how many are related to the desire realm, how many are related to the color realm, how many are related to the colorless realm, and how many are not related to it? |
一切不繫。 |
Nothing ties in. |
七覺，幾過去、幾未來、幾現在、幾非過去非未來非現在？ |
Seven awakenings: How much is the past, how much is the future, how much is the present, how much is neither the past nor the future, nor how much is the present? |
一切三分或過去或未來或現在。 |
Everything is triangular or past or future or present. |
云何念覺過去？ |
How can I forget about it? |
念覺若生已滅，名過去。 |
If the awareness of thought has ceased, it is called the past. |
云何念覺未來？ |
Why do you think about the future? |
念覺未生未出，名念覺未來。 |
The awareness of mindfulness is not yet born, so it is called the awareness of mindfulness in the future. |
云何念覺現在？ |
Why do you think about it now? |
念覺生未滅，名念覺現在。 |
The awareness of mindfulness has not yet ceased, so it is called the awareness of mindfulness now. |
擇法覺乃至捨覺亦如是。 |
The same is true for the awareness of Dhamma and even the awareness of equanimity. |
[1]舍利弗阿毘曇論問分不善根品第七 |
[1] Sariputta Abhitan’s Commentary on Unwholesome Roots Seventh |
問曰： |
Question: |
幾不善根？ |
How bad are the roots? |
答曰： |
Answer: |
三。 |
three. |
何等三？ |
How three? |
貪不善根、恚不善根、癡不善根。 |
The root of greed is unwholesome, the root of hatred is unwholesome, and the root of ignorance is unwholesome. |
云何貪不善根？ |
Why does greed have bad roots? |
悕望，名貪不善根。 |
Desperation is the root of greed and bad deeds. |
云何貪不善根？ |
Why does greed have bad roots? |
五欲中[2]喜愛適意愛色欲染相續。 |
Among the five desires [2], love, pleasure, lust, and lust are continuous. |
眼識色[＊]喜愛適意愛色欲染相續、耳鼻舌身識觸[＊]喜愛適意愛色欲染相續，他欲他色他財他婦他童女他所須悕望得，若貪貪著心相應貪悕望愛心欲染重欲染究竟欲染及餘可貪法，若貪重貪究竟貪悕望愛心欲染重欲染究竟欲染，是名貪不善根。 |
Eyes recognize color [*] Love what pleases you, love color, and desire are stained continuously, ears, nose, tongue, body, consciousness and touch [*] Love what is pleasing to you, love color, and desire are stained continuously, he desires his color, his wealth, his wife, his virginity, what he needs is hopeless, if he is greedy and greedy Correspondingly, the heart is greedy, longing for love, heavily stained by desires, ultimately stained by desires, and the rest is greedy for the Dharma. If greed, heavy emphasis on greed, ultimate greed, and longing for love, stained by desires are heavily stained by desires, this is called the unwholesome root of greed. |
云何恚不善根？ |
Why do you hate bad roots? |
忿怒，名恚不善根。 |
Anger, the name of hatred has unwholesome roots. |
云何恚不善根？ |
Why do you hate bad roots? |
若少眾生，若多眾生傷害繫縛作種種[3]困苦，若瞋恚、重瞋恚、究竟瞋恚、相應瞋恚、忿怒橫瞋，憎惡惱心相憎無慈、無憐愍、無利益眾生及餘所瞋恚法。 |
If there are few sentient beings, if many sentient beings are harmed and bound to cause all kinds of hardships [3], if there is anger, severe anger, ultimate anger, corresponding anger, anger and anger, hatred and annoyance, no kindness, no compassion, no benefit to all living beings and the rest. The law of anger. |
若恚、重恚、究竟恚、相應瞋、忿怒橫瞋，憎惡惱心瞋恚相憎無慈、無憐愍、無利益法，名瞋恚不善根。 |
If there is hatred, severe hatred, ultimate hatred, corresponding hatred, wrath and anger, hatred, anger, hatred, mutual hatred, no compassion, no compassion, and no benefit to the Dharma, it is called the unwholesome root of hatred. |
云何癡不善根？ |
Why do you think you are so foolish and have bad roots? |
無明是名癡不善根。 |
Ignorance is the unwholesome root of ignorance. |
云何癡不善根？ |
Why do you think you are so foolish and have bad roots? |
不知苦集滅道，不知過去、不知未來、不知過去未來，不知內、不知外、不知內[4]外、六觸入集滅味過患，不知如實出、不知如爾、不知業報，不知緣、善不善無記、黑白、有緣無緣、有光無光、作不作、親不親。 |
I don’t know the path of suffering, I don’t know the past, I don’t know the future, I don’t know the past and the future, I don’t know the inside, I don’t know the outside, I don’t know the inside [4] The external and six-contacts enter the path, I don’t know how to come out as it is, I don’t know how to do it, I don’t know the retribution of karma, I don’t know destiny, I don’t remember good or bad, black and white, there is destiny but not destiny, there is light but no light, I don’t do anything, I am close or not. |
彼法中若癡奪心應奪心、礙覆蓋暗冥，荒穢纏心，癡濁無明、無明流、無明淵、無明使，無知無見、無解無[＊]脫、無方便，及餘法中癡若癡奪心應奪心礙覆蓋闇冥乃至無知無見、無解無[＊]脫、無方便，名癡不善根。 |
In that dharma, if delusion seizes the mind, it should seize the mind. Obstructions cover the darkness, desolation entangles the mind. Delusion is turbid, ignorant, ignorant, ignorant, ignorant, ignorant, without solution, without liberation. There is no convenient way, and the remaining dharmas are like delusion and delusion, which should seize the mind and block the mind, cover it in darkness, and even lead to ignorance and no view. |
三不善根，幾色、幾非色？ |
How many forms and how many non-forms are the three unwholesome roots? |
一切非色。 |
Everything is colorless. |
三不善根，幾可見、幾不可見？ |
How often are the three unwholesome roots visible or invisible? |
一切不可見。 |
Everything is invisible. |
三不善根，幾有對、幾無對？ |
How many of the three unwholesome roots are correct and how often are they not? |
一切無對。 |
Nothing is right. |
三不善根，幾聖、幾非聖？ |
How many of the three unwholesome roots are holy or not? |
一切非聖。 |
Nothing is holy. |
三不善根，幾有漏、幾無漏？ |
How many of the three unwholesome roots are there or not? |
一切有漏、一切有愛、一切有求、一切當求、一切有取、一切有勝。 |
Everything has outflows, everything has love, everything has desires, everything should seek, everything has taking, everything has victory. |
三不善根，幾受、幾不受？ |
How much are the three unwholesome roots, how many are felt and how many are not felt? |
一切不受、一切外。 |
Nothing is accepted and everything is outside. |
三不善根，幾有報、幾無報？ |
How often do the three unwholesome roots have retribution and how often do they have no retribution? |
一切有報。 |
Everything pays off. |
三不善根，幾心、幾非心？ |
How many of the three unwholesome roots are the mind and how many are the non-mind? |
一切非心。 |
Everything is not the heart. |
三不善根，幾心相應、幾非心相應？ |
How many of the three unwholesome roots are related to the mind and how many are not related to the mind? |
一切心相應。 |
All hearts correspond. |
三不善根，幾心數、幾非心數？ |
How many are the three unwholesome roots? How many are mental and how many are non-mental? |
一切心數。 |
All heart numbers. |
三不善根，幾緣、幾非緣？ |
How many of the three unwholesome roots are conditioned and how many are not conditioned? |
一切緣。 |
All fate. |
三不善根，幾共心、幾不共心？ |
How many of the three unwholesome roots are shared by the mind and how many are not shared by the mind? |
一切共心、一切隨心轉。 |
Everything is of the same mind, everything follows the heart. |
三不善根，幾業、幾非業？ |
How many karma and non-karma are the three unwholesome roots? |
一切非業。 |
Everything is non-karma. |
三不善根，幾業相應、幾非業相應？ |
How many karmic roots are associated with the three unwholesome roots, and how many non-karmic roots are associated with them? |
一切業相應。 |
All karma corresponds. |
三不善根，幾共業、幾不共業？ |
How much do the three unwholesome roots share common karma or not? |
一切共業、一切隨業轉。 |
Everything is common and everything changes with the industry. |
三不善根，幾有因、幾無因？ |
How many of the three unwholesome roots have causes and how many have no causes? |
一切有因、一切有緒、一切有緣、一切有為。 |
Everything has a cause, everything has a thread, everything has a destiny, everything has a purpose. |
三不善根，幾知、幾非知？ |
How much of the three unwholesome roots do we know and how much do we not know? |
一切知知見如事，一切識意識如事，一切解，一切了。 |
All knowledge and seeing are like things, all consciousness is like things, all explanations are all. |
三不善根，幾斷智知、幾非斷智知？ |
How much do the three unwholesome roots destroy knowledge and knowledge, and how much do they not destroy knowledge and knowledge? |
一切斷智知、一切斷。 |
All knowledge is cut off, all is cut off. |
三不善根，幾修、幾非修？ |
How often are the three unwholesome roots cultivated and how often are they not cultivated? |
一切非修。 |
Everything is non-cultivation. |
三不善根，幾證、幾非證？ |
How many of the three unwholesome roots are there and how many are not? |
一切證，知見如事。 |
All proofs, knowledge and seeing are like things. |
三不善根，幾善、幾不善、幾無記？ |
Three unwholesome roots: how many are good, how many are bad, and how many are unworthy? |
一切不善。 |
Everything is bad. |
三不善根，幾學、幾無學、幾非學非無學？ |
The three unwholesome roots are: how much learning, how much no learning, how much non-learning but not no learning? |
一切非學非無學。 |
Everything is neither learning nor learning. |
三不善根，幾報、幾報法、幾非報非報法？ |
For the three unwholesome roots, how many are retributive, how many are retributive, and how many are non-retributive and non-retributive? |
一切報法。 |
All retribution. |
三不善根，幾見斷、幾思惟斷、幾非見斷非思惟斷？ |
For the three unwholesome roots, how often are they broken by seeing, how often they are broken by thinking, and how often they are broken by not seeing but not thinking? |
一切二分或見斷或思惟斷。 |
All dichotomies are either seen or thought. |
云何貪不善根見斷？ |
How come the roots of greed and unwholesomeness are cut off? |
貪不善根見斷因貪不善根，是名貪不善根見斷。 |
The root of greed and unwholesome root view is cut off. Because the root of greed and unwholesome root is broken, this is called the root view of greed and unwholesome root. |
云何貪不善根思惟斷？ |
Why should the root of greed and unwholesomeness be cut off by thinking? |
貪不善根思惟斷因貪不善根，名貪不善根思惟斷。 |
The unwholesome root of greed is cut off by thinking. Because the unwholesome root of greed is called greed, the unwholesome root is cut off by thinking. |
恚、癡亦如是。 |
The same is true for hatred and ignorance. |
三不善根，幾欲界繫、幾色界繫、幾無色界繫？ |
How many of the three unwholesome roots are there in the desire realm, how many in the form realm, and how many in the formless realm? |
二欲界繫，一三分或欲界繫或色界繫或無色界繫。 |
The second is the realm of desire, and the third is the realm of desire, the realm of form, or the realm of formlessness. |
云何二欲界繫？ |
Why are the two realms of desire connected? |
貪不善根、恚不善根，名二欲界繫。 |
The unwholesome roots of greed and the unwholesome roots of hatred are called the two desire realms. |
云何一三分或欲界繫或色界繫或無色界繫？ |
Why is it one-third or the desire realm, the form realm, or the colorless realm? |
癡不善根，名一三分或欲界繫或色界繫或無色界繫。 |
The unwholesome root of delusion is called one-third or the desire realm, the form realm or the formless realm. |
云何癡不善根欲界繫？ |
Why do you think you are not good at the root of the desire realm? |
欲漏有漏癡不善根，名欲界繫。 |
Desire outflow has the unwholesome root of outflow and delusion, which is called the desire realm. |
云何癡不善根色界繫？ |
Why are you so stupid that you are not good at the root-material realm? |
色漏有漏癡不善根，名色界繫。 |
Form leakage has the unwholesome root of leakage and delusion, which is called the system of form and form. |
云何癡不善根無色界繫？ |
Why is it so foolish to have unwholesome roots in the formless realm? |
無色漏有漏癡不善根，名無色界繫。 |
The formless leakage has the unwholesome root of delusion, which is called the formless boundary system. |
三不善根，幾過去、幾未來、幾現在、幾非過去非未來非現在？ |
How many of the three unwholesome roots are there in the past, how much in the future, how much in the present, and how much is neither the past nor the future nor the present? |
一切三分或過去或未來或現在。 |
Everything is triangular or past or future or present. |
云何貪不善根過去？ |
Why is greed and evil rooted in the past? |
貪不善根生已滅，名過去。 |
The roots of greed and unwholesomeness have been destroyed, and their name has passed away. |
云何貪不善根未來？ |
How can greed and bad deeds lead to the future? |
貪不善根未生未出，名未來。 |
The root of greed and unwholesomeness has not yet emerged, so it is called the future. |
云何貪不善根現在？ |
Why is the root of greed and evil now? |
貪不善根生未滅，名現在。 |
The root of greed and unwholesomeness has not been destroyed, so it is called present. |
恚、癡亦如是。 |
The same is true for hatred and ignorance. |
[＊]舍利弗阿毘曇論問分善根品第八 |
[*]Sariputta Abhitan’s Commentary on Good Roots Eighth |
問曰： |
Question: |
幾善根？ |
How many good roots? |
答曰： |
Answer: |
三。 |
three. |
何等三？ |
How three? |
無貪善根、無恚善根、無癡善根。 |
There are no good roots of greed, no good roots of hatred, and no good roots of delusion. |
云何無貪善根？ |
How come there is no good root of greed? |
不悕望，名無貪善根。 |
Not being hopeless means having no greed and good roots. |
云何無貪善根？ |
How come there is no good root of greed? |
心堪忍離貪，是名無貪善根。 |
A mind that is tolerant and free from greed is called the good root of being without greed. |
云何無貪善根？ |
How come there is no good root of greed? |
五欲中[＊]喜愛適意愛色欲染相續，眼識色[1]愛喜適意愛色欲染相續、耳鼻舌[2]身識觸愛喜適意愛色欲染相續，他欲他色他財他妻[3]女他童女他所須，不悕望得、不貪、不著心，不貪悕望、不愛不欲染、不重欲染心、究竟不欲染，及餘法不貪[4]不[5]重貪、究竟不貪、不悕望、不愛、不欲染、不重欲染、究竟不貪，不悕望、不愛、不欲染、不重欲染、究竟不欲染，名無貪善根。 |
Among the five desires [*] Love, pleasure, pleasure, color, and desire are continuous, eye recognition color [1] Love, pleasure, pleasure, pleasure, color, and desire are continuous, ears, nose, and tongue [2] Body, consciousness, touch, love, pleasure, and pleasure, love, color, and desire are continuous, and others desire other colors. His wealth, his wife [3] Daughters, virgins, whatever he needs, don’t be greedy, don’t be greedy, don’t be obsessed with it, don’t be greedy, don’t be greedy, don’t love, don’t be tainted by desire, don’t have a heavy desire to taint your heart, don’t be tainted by desire after all, and the remaining dharma is not Greed [4] Not [5] Heavy greed, ultimate non-greed, no longing, no love, no lust, no heavy desire, ultimate non-greed, no longing, no love, no lust, no heavy desire , In the end, there is no desire to be contaminated, which is called the root of good deeds without greed. |
云何無恚善根？ |
How can there be no evil and good roots? |
不忿怒，是名無恚善根。 |
Not being angry is called having good roots without hatred. |
云何無恚善根？ |
How can there be no evil and good roots? |
心堪忍離恚，名無恚善根。 |
A heart that can tolerate being away from anger is called a good root without anger. |
云何無恚善根？ |
How can there be no evil and good roots? |
若少眾生，多眾生此眾生不傷害、不繫縛、不縛閉、不作種種苦，不瞋、不重瞋、究竟不瞋，心不應瞋、不忿怒、不橫瞋、不憎惡、不惱亂心、不相憎惡，憐愍利益眾生，及餘法不瞋、不恚、不重[6]恚、究竟不恚，心不應恚、不忿怒、不橫瞋、不憎惡、不惱亂，心不瞋恚、不相憎惡憐愍利益法，是名不恚善根。 |
If there are few sentient beings, if there are many sentient beings, these living beings do not hurt, are not bound, are not bound, do not suffer all kinds of suffering, are not angry, do not attach importance to anger, are not angry after all, and their hearts should not be angry, angry, angry, hateful, or annoyed. The mind is disordered, does not hate each other, is compassionate and benefits all sentient beings, and is not angry, resentful, or heavy-handed [6] Hate, ultimately does not hate, the heart should not be angry, angry, angry, hateful, or upset, A mind that is not angry, does not hate each other, has pity or sympathy for the benefit of Dharma, this is called the good root of not being angry. |
云何無癡善根？ |
How can there be no good roots of delusion? |
[7]離無明，名無癡善根。 |
[7] Being free from ignorance is called the root of goodness without delusion. |
云何無癡善根？ |
How can there be no good roots of delusion? |
心堪忍離癡，名無癡善根。 |
A mind that can bear to be free from delusion is called the root of goodness without delusion. |
云何無癡善根？ |
How can there be no good roots of delusion? |
知苦集滅道，知過去、知未來、知過去未來，知內、知外、知內外、知六觸入集滅味過患、知如實出、知如爾、知業報、知緣、知善、不善無記、知黑白有緣無緣有光無光作不作親不親。 |
Know the path of suffering, know the past, know the future, know the past and future, know the inside, know the outside, know the inside and outside, know the faults and dangers of the six kinds of contact, know how they come out, know how they are, know the retribution of karma, know the fate, know Good and bad have no memory. Knowing black and white is predestined and undestined. There is light and no light. There is no relationship. |
過去法中無癡、不奪、不奪心[8]不相應無礙無覆蓋無暗冥無荒亂無纏心，不癡不濁、明焰光照[9]照、知見解[＊]脫方便、慧眼慧根[10]慧力擇法正覺正見，及餘法中無癡不奪不奪心相應無礙無覆蓋無闇冥，乃至正覺正見，名無癡善根。 |
In the past, there is no delusion, no grabbing, no grasping of the mind [8] no corresponding, no obstruction, no covering, no darkness, no chaos, no entanglement in the mind, no delusion, no turbidity, bright flame illumination [9] illumination, knowledge and understanding [*] freedom from convenience , Wisdom Eyes and Wisdom Roots [10] The power of wisdom chooses the Dharma, the right enlightenment and right views, and the remaining Dharma is free from delusion, does not snatch away the mind, and corresponds without obstruction, without covering, without darkness, and even to the right enlightenment and right views, which is called the good root of non-delusion. |
三善根，幾色、幾非色？ |
How many forms and how many non-forms are there among the three good roots? |
一切非色。 |
Everything is colorless. |
三善根，幾可見、幾不可見？ |
How often are the three good roots visible or invisible? |
一切不可見。 |
Everything is invisible. |
三善根，幾有對、幾無對？ |
How many of the three good roots are correct and how often are they not? |
一切無對。 |
Nothing is right. |
三善根，幾聖、幾非聖？ |
How many of the three good roots are holy or not? |
二非[11]聖，一二分或聖或非聖。 |
Two is not [11] holy, one and two are either holy or not holy. |
云何二非聖？ |
Why are you not a saint? |
無貪、無恚，名二非聖。 |
No greed, no hatred, the second name is not holy. |
云何一二分或聖或非聖？ |
How can one or two points be said to be holy or not? |
無癡善根，是名一二分或聖或非聖。 |
The good root of non-delusion is called one or two points, whether it is holy or not. |
云何無癡善根非聖？ |
How can one be without delusion and have good roots and not be a saint? |
無癡善[12]根有漏，名無癡善根非聖。 |
The root of the goodness of non-delusion [12] has leakage, which is called the root of goodness of non-delusion and is not holy. |
云何無癡善根非聖？ |
How can one be without delusion and have good roots and not be a saint? |
非學非無學無癡善根，是名無癡善根非聖。 |
Not learning, not having learning, not having delusion, having good roots, is called non-delusion, having good roots, not being holy. |
云何無癡善根聖？ |
Why is there no delusion, good roots and saints? |
無癡善根無漏，是名無癡善根聖。 |
The roots of goodness without delusion are without leakage, which is called the saint with roots of goodness without delusion. |
云何無癡善根聖？ |
Why is there no delusion, good roots and saints? |
信根相應無癡善根，名無癡善根聖。 |
The root of faith corresponds to the root of goodness without delusion, which is called the holy root of goodness without delusion. |
云何無癡善根聖？ |
Why is there no delusion, good roots and saints? |
學人離結使，聖心入聖道，堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。 |
A student who has left ties, entered the holy path with a holy heart, firmly believes in the solid Dharma and the remaining interests, sees the faults of his actions, observes the cessation of nirvana, and observes the path of suffering as it really is. He has not gained the desire, has not understood the desire, and has not realized the desire. Proof, practice the Tao and be free from troubles. |
見學人須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。 |
I see students like Sotapanna, Stragama, and Anagami, who have sufficient insight knowledge. If they observe the liberated mind in a wise place, they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami |