4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → 🏛️ → Vimt. chinese + english Vimt-N 🔝

Vimt. ⁰ – The Path To Freedom
Vimt. ¹ - CHAPTER 1 Introduction ( Nidāna)
Vimt. ² - CHAPTER 2 Exposition of Virtue (Sīla-niddesa)
Vimt. ³ - CHAPTER 3 Asceticism 1
Vimt. ⁴ - CHAPTER 4 Exposition of Concentration (Samādhi-niddesa)
Vimt. ⁵ - CHAPTER 5 The Search for a Good Friend
Vimt. ⁶ - CHAPTER 6 Exposition of Temperaments (Caritaniddesa)
Vimt. ⁷ - CHAPTER 7 Exposition of the Meditation Subjects
Vimt. ⁸ - CHAPTER 8 The Way to Practise [the Meditation Subjects]
Vimt. ⁹ - CHAPTER 9 Five Direct Knowledges
Vimt. ¹⁰ - CHAPTER 10 Exposition of Wisdom (Paññā-niddesa)
Vimt. ¹¹ - CHAPTER 11 The Five Skills
Vimt. ¹² - CHAPTER 12 Exposition of the Truths (Sacca-niddesa)

detailed TOC

0 – The Path To Freedom

…
https://cbetaonline.dila.edu.tw/en/T1648_001	2025 june: google gemini pro preview 2.5, some claude 4 sonnet
#----------------------------------------------------------------------
#【經文資訊】大正新脩大藏經第 32 冊 No.
1648 解脫道論
#【版本記錄】發行日期：
2023-12，最後更新：
44846
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#----------------------------------------------------------------------
No. 1648	No. 1648
解脫道論卷第一	Discourse on the Path to Freedom, Roll 1
阿羅漢優波底沙梁言大光造	Composed by the Arahant Upatissa, who is called ‘Great Light’ in [the language of the] Liang
梁扶南三藏僧伽婆羅譯	Translated by the Funanese Tripiṭaka Master Saṅghapāla of the Liang [dynasty]

1 - CHAPTER 1 Introduction ( Nidāna)

因緣品第一	Chapter One: On the Cause
禮世尊、應供、正遍知！	Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One!
戒定智慧，　　無上解脫，　　隨覺此法，	Morality, concentration, and wisdom, and the supreme freedom.
有稱瞿曇。	He who is renowned as Gotama awakened to these states.
若人脫眾難，已得離諸著，成就於勝分，心畏生老死，樂善樂解脫，令到涅槃樂；	If a person wants to be freed from all suffering, to be detached from all clinging, to accomplish the superior portion, and whose mind fears birth, old age, and death, who delights in the good and delights in freedom, I shall lead him to the bliss of Nibbāna. I will also make one who has not yet reached the other shore of existence accomplish it.
未到有彼岸，亦令得具足。	I was asked extensively about the matters of the Suttas, the Abhidhamma, and the Vinaya.
廣問修多羅、毘曇、毘尼事。	I shall now explain this Path to Freedom.
此解脫道我今當說。	Listen attentively.
諦聽。
問：	Question:
云何為戒？	What is morality?
答：	Answer:
戒者威儀義，定者不亂義，慧者知覺義，解脫者離縛義，無上者無漏義，隨覺者知得義，此法者四聖法義，瞿曇者姓義，有稱者世尊義。	Morality has the meaning of deportment. Concentration has the meaning of non-distraction. Wisdom has the meaning of comprehension. Freedom has the meaning of release from bondage. Supreme has the meaning of being untainted. ‘Awakened to’ has the meaning of knowing and attaining. ‘These states’ has the meaning of the four noble states. ‘Gotama’ has the meaning of the clan name. ‘Renowned’ has the meaning of the Blessed One.
以戒定慧解脫殊勝功德，能到最勝名稱無量。	Through the supreme qualities of morality, concentration, wisdom and freedom he was able to attain an ultimate and immense renown.
解脫道者何義？	What is the meaning of the Path to Freedom?
解脫者五解脫：	Freedom is of five kinds:
伏解脫、彼分解脫、斷解脫、猗解脫、離解脫。	freedom through suppression, freedom through [the turning away from a part of the evil], freedom through cutting off, freedom through tranquillisation, and freedom through final release.
云何伏解脫？	What is freedom through suppression?
現修行初禪伏諸蓋，此謂伏解脫。	When one is practising the first dhyāna one suppresses the hindrances. This is called freedom through suppression.
彼分解脫者，現修達分定，諸見解脫，此謂彼分解脫。	What is freedom through [the turning away from a part of the evil]? When one is practising concentration that is conducive to penetration, one is freed from all views. This is called freedom through [the turning away from a part of the evil].
斷解脫者，修出世間道能滅餘結，此謂斷解脫。	What is freedom through cutting off? When one practises the supramundane path one can destroy the remaining fetters. This is called freedom through cutting off.
猗解脫者，如得果時樂心猗，此謂猗解脫。	What is freedom through tranquillisation? When one has attained the fruit, the mind is gladdened and tranquillised. This is called freedom through tranquillisation.
離解脫者，是無餘涅槃，此謂離解脫。	What is freedom through final release? It is Nibbāna without remainder of the aggregates. This is called freedom through final release.
此解脫道為得解脫，是具足道，以戒定慧謂解脫道。	This Path to Freedom is for the sake of attaining freedom. It is the complete path. Through morality, concentration and wisdom one is said to be on the Path to Freedom.
解脫道者我今當說。	I shall now explain this Path to Freedom.
問：	Question:
何用說解脫道？	Why is the Path to Freedom explained?
答：	Answer:
有善人樂得解脫，不聞說解脫故，又不伏解脫故，又不正伏解脫故，如盲人無導獨遊遠國，唯嬰眾苦不得解脫，欲得解脫而無所因。	There are good people who delight in attaining freedom, but who because they have not heard the explanation of freedom, because they do not suppress [the defilements], and because they do not suppress [the defilements] in the right way, are like a blind person who, without a guide, travels alone to a distant country. He will only encounter much suffering and not attain freedom. He wishes to attain freedom but has no cause.
何以故解脫是因？	Why is this? Freedom is the cause.
如佛所說：	As the Buddha has said:
若有眾生塵勞微細，不聞法故終亦退轉。	“If there are beings with little dust of defilement in their eyes, because they do not hear the Dhamma, they will finally fall away.”
又如佛說：	And as the Buddha has said:
諸比丘有二因二緣能生正見。	“O bhikkhus, there are two causes and two conditions for the arising of right view.
云何為二？	What are the two?
一、從他聞；	Hearing from another
二、自正念。	and wise attention.”
是故說解脫。	Therefore, freedom is explained.
不伏解脫者，為生厭離，故說解脫。	For those who do not suppress [the defilements], freedom is explained for the sake of causing disenchantment.
不正伏解脫者，為除不正道、為得禪解脫道，故說解脫。	For those who do not rightly suppress [the defilements], freedom is explained for the sake of removing the wrong path and for the sake of attaining the path of dhyāna and freedom.
如遠行人得善示導。	It is like a man on a long journey who gets good guidance.
是伏解脫道，三陰成滿。	This is the path of freedom through suppression. It is fulfilled through the three aggregates.
何等為三？	What are the three?
謂戒陰、定陰、慧陰。	They are the aggregate of morality, the aggregate of concentration and the aggregate of wisdom.
云何戒陰？	What is the aggregate of morality?
正語、正業、正命及種類所攝，或戒陰種種戒功德聚。	Right speech, right action and right livelihood and what is comprised in their category, or the collection of the various qualities of morality.
云何定陰？	What is the aggregate of concentration?
正精進、正念、正定及種類定陰所攝，或種種定功德聚。	Right effort, right mindfulness and right concentration and what is comprised in their category, or the collection of the various qualities of concentration.
云何慧陰？	What is the aggregate of wisdom?
正見、正思惟及種類所攝，或種種慧功德聚。	Right view and right thought and what is comprised in their category, or the collection of the various qualities of wisdom.
此三陰成滿，是伏解脫道。	This is the path of freedom through suppression which is fulfilled through the three aggregates.
當學三學，謂增上戒學、增上心學、增上慧學。	One should train in the three trainings, that is, the training in higher morality, the training in the higher mind and the training in higher wisdom.
有戒、有增上戒學，有定、有增上心學，有慧、有增上慧學。	There is morality and the training in higher morality. There is concentration and the training in the higher mind. There is wisdom and the training in higher wisdom.
復次有戒戒學、有戒增上戒學，有定心學、有定學增上心學，有慧慧學、有慧增上慧學。	Further, there is morality and the training in morality; there is the training in morality and higher morality. There is concentration and the training in the mind; there is the training in concentration and the training in the higher mind. There is wisdom and the training in wisdom; there is the training in wisdom and the training in higher wisdom.
問：	Question:
云何戒學？	What is the training in morality?
答：	Answer:
謂有相戒是名戒學，謂達分戒是增上戒學。	Morality that is accompanied by taints is called the training in morality. Morality that is conducive to penetration is the training in higher morality.
復次凡夫戒是名戒學，聖戒是增上戒學。	Furthermore, the morality of an ordinary person is called the training in morality. The morality of the noble ones is the training in higher morality.
問：	Question:
云何心學？	What is the training in the mind?
答：	Answer:
所謂欲定。	It is concentration in the desire realm.
問：	Question:
云何增上心學。	What is the training in the higher mind?
答：	Answer:
色定及無色定，此謂增上心學。	Concentration in the form realm and in the formless realm. This is called the training in the higher mind.
復次有相定，心學；	Furthermore, there is concentration that is accompanied by taints, the training in the mind.
達分定及道定，是謂增上心學。	Concentration that is conducive to penetration and the concentration of the path are called the training in the higher mind.
云何慧學？	What is the training in wisdom?
謂世間智是名慧學；	Mundane knowledge is called the training in wisdom.
四諦相似智及道智，是謂增上慧學。	Knowledge that is similar to the knowledge of the Four Truths and the knowledge of the path are called the training in higher wisdom.
如世尊為鈍根人說增上戒學、為中根人說增上心學、為利根人說增上慧學。	The Blessed One explained the training in higher morality for a person with dull faculties, the training in the higher mind for a person with medium faculties, and the training in higher wisdom for a person with sharp faculties.
問：	Question:
學者何義？	What is the meaning of training?
答：	Answer:
學可學、學增上學、學無學名學。	Training in what can be trained in, training in the higher training, and training in the training of the one who has completed the training is called training.
如是學此三學，謂伏解脫道，以三種學成就清淨，所謂戒清淨、心清淨、見清淨，於是戒是戒清淨，定是心清淨，慧是見清淨。	When one has trained in these three trainings, which is the path of freedom through suppression, one accomplishes purity in three ways: purity of morality, purity of mind, and purity of view. Herein, morality is purity of morality, concentration is purity of mind, and wisdom is purity of view.
戒者洗犯戒垢、定洗纏垢，是謂心清淨。	Through morality one washes away the stain of the breach of morality. Through concentration one washes away the stain of the fetters. This is called purity of mind.
慧除無知垢，此謂見清淨。	Through wisdom one removes the stain of ignorance. This is called purity of view.
復次戒除惡業垢、定除纏垢、慧除使垢，如是以三清淨是伏解脫道。	Furthermore, through morality one removes the stain of evil actions, through concentration one removes the stain of the fetters, and through wisdom one removes the stain of the underlying tendencies. Thus with the three kinds of purity, this is the path of freedom through suppression.
又以三種善伏道，謂初、中、後善。	Furthermore, the path is well suppressed in three ways, namely, as good in the beginning, in the middle and in the end.
以戒為初，以定為中，以慧為後。	Morality is the beginning, concentration is the middle, and wisdom is the end.
云何戒為初善？	How is morality good in the beginning?
有精進人成就不退，以不退故喜，以喜故踊躍，以踊躍故身猗，以身猗故樂，以樂故心定，此謂初善。	When a person of energy has accomplished non-decline, because of non-decline he is joyful; because he is joyful he is elated; because he is elated his body is tranquil; because his body is tranquil he feels bliss; because he feels bliss his mind becomes concentrated. This is called good in the beginning.
定為中善者，以定如實知見，此謂中善。	How is concentration good in the middle? Through concentration one knows and sees things as they really are. This is called good in the middle.
慧為後善者，已如實知見厭患，以厭患故離欲，以離欲故解脫，以解脫故成自知。	How is wisdom good in the end? Having known and seen things as they really are, one becomes disenchanted. Because of disenchantment one becomes dispassionate. Because of dispassion one is liberated. Because of liberation one accomplishes the knowledge of liberation.
如是成就三善道已伏解脫道，得三種樂，謂無過樂、寂滅樂、正覺樂。	Having thus accomplished the path that is good in three ways, one has suppressed [the defilements and is on] the path of freedom, and one attains three kinds of happiness: the happiness of blamelessness, the happiness of peace, and the happiness of perfect enlightenment.
彼以戒得無過樂，以定得寂滅樂，以慧得正覺樂。	Through morality one attains the happiness of blamelessness. Through concentration one attains the happiness of peace. Through wisdom one attains the happiness of perfect enlightenment.
如是成就得三種樂，是伏解脫道，遠離二邊得中道具足。	Having thus accomplished and attained the three kinds of happiness, this is the path of freedom through suppression, wherein one avoids the two extremes and possesses the middle path.
以此戒善除諸欲著，於無過樂情生欣樂；	Through this morality which is good, one removes all attachments to the desires. One’s mind delights in the happiness of blamelessness.
以定除身羸，於寂滅樂而增喜樂；	Through concentration one removes physical weakness. One’s joy in the happiness of peace increases.
以慧分別四諦中道具足，於正覺樂深懷愛樂。	Through wisdom one analyses the middle path of the Four Truths. One has a deep love for the happiness of perfect enlightenment.
如是遠離二邊得中道具足，是伏解脫道。	Having thus avoided the two extremes and possessing the middle path, this is the path of freedom through suppression.
以戒除惡趣，以定除欲界，以慧除一切有。	Through morality one is removed from the evil destinies. Through concentration one is removed from the desire realm. Through wisdom one is removed from all existence.
於戒多修、於定慧少修，成須陀洹、斯陀含。	If one practises morality much, and concentration and wisdom little, one becomes a stream-enterer or a once-returner.
於戒定多修、於慧少修，成阿那含。	If one practises morality and concentration much, and wisdom little, one becomes a non-returner.
修三種滿，成阿羅漢無上解脫。	If one practises the three to the full, one becomes an Arahant and attains supreme freedom.

2 - CHAPTER 2 Exposition of Virtue (Sīla-niddesa)

分別戒品第二	Chapter Two: On the Analysis of Morality
問：	Question:
云何戒？	What is morality? What is its characteristic? What is its manifestation? What is its proximate cause? What are its benefits? What is the meaning of morality and moral practice? What is the difference? How many kinds of morality are there? From what does it arise? What are the beginning, middle, and end of morality? How many states obstruct the path of morality? How many causes of morality are there? How many kinds of morality are there? How does one purify morality? By how many causes does one abide in morality?
何相？
何味？
何起？
何足處？
何功德？
何戒義、戒行？
何差別？
幾戒？
何所起？
何戒初中後？
幾法障礙戒道？
幾戒因？
幾種戒？
云何令戒清淨？
幾因以是戒住？
答：	Answer:
云何戒者，謂思戒、威儀戒、不越戒。	What is morality? It is morality of volition, morality of deportment, and morality of non-transgression.
何者為思戒？	What is morality of volition?
我不作惡，作者自受。	‘I will not do evil.’ He who does it, receives [the consequences] himself.
何者威儀戒？	What is morality of deportment?
離於犯處。	To be far from the occasion of transgression.
云何不越戒？	What is morality of non-transgression?
若有戒人，身口無過。	If a person has morality, he is without transgression in body and speech.
復次斷義威儀，一切善法是戒。	Furthermore, the meaning of cutting off and deportment, and all wholesome states are morality.
如阿毘曇說：	As it is said in the Abhidhamma:
以出離法斷於欲欲，是戒能離惡。	“Through the state of renunciation one cuts off sensual desire.” This morality is able to abandon evil.
思戒、護戒、威儀戒，以不瞋恚斷滅瞋恚、以光明相斷於睡眠、以不散亂斷於調戲、以見法起斷於疑悔、以智斷無明、以喜斷無可樂，以初禪斷五蓋、以二禪斷覺觀、以三禪斷喜、以四禪斷樂，以空入定斷於色想乃至瞋恚及種種想、以識入定斷虛空、以無所有定斷識入想、以非想非非想定斷無所有，以無常見斷於常想、以苦見斷樂想、以無我見斷我想、以不淨見斷淨想，以過患見斷於愛想、以無染見斷於欲想、以滅見斷集、以消見斷厚、以分見斷聚、以生滅見斷常，以無相見斷相、以無作見斷作、以空見斷入，以增上慧見斷執著、以如實知見斷無明執、以過患見而斷居執、以彼觀見斷不彼觀、以轉散見斷和合執，以須陀洹道斷見一處煩惱、以斯陀含道斷麁煩惱、以阿那含道斷細煩惱、以阿羅漢道斷一切煩惱。	Morality of volition, morality of restraint, and morality of deportment. Through non-hatred one cuts off hatred; through the perception of light one cuts off sleepiness; through non-distraction one cuts off restlessness; through the arising of the vision of the Dhamma one cuts off doubt and remorse; through knowledge one cuts off ignorance; through joy one cuts off discontent; through the first dhyāna one cuts off the five hindrances; through the second dhyāna one cuts off initial and sustained application of thought; through the third dhyāna one cuts off joy; through the fourth dhyāna one cuts off pleasure; through the attainment of the sphere of boundless space one cuts off the perception of form, and so on up to hatred and various perceptions; through the attainment of the sphere of boundless consciousness one cuts off the perception of boundless space; through the attainment of the sphere of nothingness one cuts off the perception of the sphere of boundless consciousness; through the attainment of the sphere of neither-perception-nor-non-perception one cuts off the perception of nothingness; through the perception of impermanence one cuts off the perception of permanence; through the perception of suffering one cuts off the perception of pleasure; through the perception of no-self one cuts off the perception of self; through the perception of impurity one cuts off the perception of purity; through the perception of the dangers one cuts off the perception of delight; through the perception of non-attachment one cuts off the perception of lust; through the perception of cessation one cuts off arising; through the perception of fading away one cuts off thickness; through the perception of analysis one cuts off the aggregate; through the perception of arising and passing away one cuts off permanence; through the perception of the signless one cuts off the sign; through the perception of the wishless one cuts off wishing; through the perception of emptiness one cuts off entering; through the vision of higher wisdom one cuts off clinging; through the vision of knowing things as they really are one cuts off the clinging of ignorance; through the vision of the dangers one cuts off the clinging of abiding; through the vision of that contemplation one cuts off not contemplating that; through the vision of turning away and dispersion one cuts off the clinging of conjunction; through the path of a stream-enterer one cuts off the defilements that are in the same place as the views; through the path of a once-returner one cuts off the coarse defilements; through the path of a non-returner one cuts off the subtle defilements; through the path of an Arahant one cuts off all defilements.
此謂不越戒、思戒、護戒、威儀戒。	This is called the morality of non-transgression, the morality of volition, the morality of restraint and the morality of deportment.
此謂戒。	This is called morality.
何戒相者？	What is the characteristic of morality?
威儀除非威儀。	Deportment and the removal of what is not deportment.
問：	Question:
云何名非威儀？	What is called ‘not deportment’?
答：	Answer:
謂破法。	It is the breaking of the precepts.
破法有三種：	The breaking of the precepts is of three kinds:
一、破波羅提木叉法；	1. The breaking of the precepts of the Pātimokkha;
二、破緣法；	2. the breaking of the precepts concerning the conditions [of life];
三、破根法。	3. the breaking of the precepts concerning the sense faculties.
云何破波羅提木叉法？	What is the breaking of the precepts of the Pātimokkha?
謂無慚無愧，於如來離信。	It is to be without shame and fear of wrongdoing, and to be without faith in the Tathāgata.
云何破緣法？	What is the breaking of the precepts concerning the conditions [of life]?
答：	Answer:
命與形飾相應，離於知足。	Livelihood that is connected with adornments, and the absence of contentment.
云何破根法？	What is the breaking of the precepts concerning the sense faculties?
不閉六根門，離於念慧。	Not closing the doors of the six sense faculties, and the absence of mindfulness and wisdom.
以此三覆非威儀，是名戒相。	Being covered by these three is non-deportment. This is the characteristic of morality.
何味者、起者、足處者？	What is its manifestation, its proximate cause, and its basis?
無過樂是味，無憂是起，三善行是足處。	The happiness of blamelessness is its manifestation. Absence of remorse is its proximate cause. The three kinds of good conduct are its basis.
復次悅勝為味，不悔為起，覆諸根為足處。	Furthermore, being superior with joy is its manifestation. Not repenting is its proximate cause. Guarding the sense faculties is its basis.
何戒功德者？	What are the benefits of morality?
不悔是戒功德。	Not repenting is the benefit of morality.
如世尊告阿難：	As the Blessed One told Ānanda:
不悔戒善是功德義。	“The good of morality of which one does not repent is its benefit.”
復次名戒者，是無過樂、是眾姓上、是財為富貴、是處為佛地、是浴無水、是香普薰、是影隨形、是繖覆可覆、是聖種、是學無上、是善趣道。	Furthermore, what is called morality is the happiness of blamelessness, is the highest among the clans, is wealth and nobility, is the ground of the Buddha, is a bath without water, is a perfume that pervades everywhere, is a shadow that follows the form, is an umbrella that covers what is to be covered, is the noble lineage, is the highest learning, is the path to a good destiny.
若人有戒，為有戒故，成就無畏、榮顯親友、聖所怜愍，是親友依、是善莊嚴、是領諸行、是功德處、是供養處、是可貴同學處，於諸善法不畏不退，成一切意願清淨雖死不忘，成伏解脫樂方便，如是無邊戒功德。	If a person has morality, because of his morality he accomplishes fearlessness, he brings honour to his friends, he is pitied by the noble ones, he is a refuge for his friends, he is a good adornment, he is the leader of all actions, he is a place of merit, he is a place of offering, he is a place for worthy fellow-students. He has no fear and does not decline in all wholesome states. He accomplishes all his wishes and is pure. Even if he dies, he is not forgotten. He accomplishes the means to the happiness of freedom through suppression. Thus the benefits of morality are boundless.
戒者何義？	What is the meaning of morality?
答：	Answer:
冷義、增上義、行義、自性義、苦樂性相應義。	It has the meaning of being cool, the meaning of being supreme, the meaning of conduct, the meaning of own-nature, and the meaning of being connected with the characteristics of suffering and happiness.
復次頭義、冷義、安義。	Furthermore, it has the meaning of the head, the meaning of being cool, and the meaning of peace.
云何頭為戒義？	How does the head have the meaning of morality?
答：	Answer:
如人無頭，一切諸根不復取塵，是時名死。	If a person is without a head, all his sense faculties no longer perceive the sense objects. At that time he is called dead.
如是比丘以戒為頭，若頭斷已失諸善法，於此佛法謂之為死。	In the same way, a bhikkhu takes morality as his head. If his head is cut off, he loses all wholesome states. In this Buddha’s teaching he is said to be dead.
是戒為頭義。	This is the meaning of morality as the head.
何者冷為戒義？	What is the meaning of coolness as morality?
如摩勝冷栴檀則除身熱、成就歡喜。	As the excellent cool sandalwood removes the heat of the body and brings about joy,
如是戒為勝冷栴檀，能滅犯戒恐畏心熱、成就歡喜，是冷為戒義。	so morality, as excellent cool sandalwood, removes the heat of the mind that fears the breach of morality and brings about joy. This is the meaning of coolness as morality.
何者安為戒義？	What is the meaning of peace as morality?
答：	Answer:
若人有戒，風儀整肅不生恐畏，是安為戒義。	If a person has morality, his demeanour is dignified and he does not give rise to fear. This is the meaning of peace as morality.
行何差別者？	What is the difference in conduct?
修行精進受持頭陀，是行非戒；	To practise with energy and to undertake the ascetic practices is conduct, not morality.
戒亦名行，戒名威儀，受亦名行。	Morality is also called conduct. Morality is called deportment. Undertaking is also called conduct.
幾戒者？	How many kinds of morality are there?
謂三種戒：	There are three kinds of morality:
善戒、不善戒、無記戒。	wholesome morality, unwholesome morality and indeterminate morality.
云何善戒？	What is wholesome morality?
謂善身口業及正命，無過患故，果報可愛。	It is wholesome bodily and verbal action and right livelihood. Because it is without fault, its fruit is desirable.
云何不善戒？	What is unwholesome morality?
謂惡身口業及邪命，有過患故，果報不可愛。	It is evil bodily and verbal action and wrong livelihood. Because it has faults, its fruit is undesirable.
云何無記戒？	What is indeterminate morality?
無漏身口業及清淨命，無有過患亦無果報。	It is untainted bodily and verbal action and pure livelihood. It is without fault and also without fruit.
云何起戒者？	From what does morality arise?
善心所起善戒，不善心所起不善戒，無記心所起無記戒。	Wholesome morality arises from a wholesome mind. Unwholesome morality arises from an unwholesome mind. Indeterminate morality arises from an indeterminate mind.
何戒初中後者？	What are the beginning, middle, and end of morality?
受戒是初，不越是中，歡喜是後。	Undertaking morality is the beginning. Not transgressing is the middle. Joy is the end.
戒有幾法障礙？	How many states obstruct morality?
幾戒因？	And how many are the causes of morality?
答：	Answer:
三十四法是障礙道，三十四法是戒因。	Thirty-four states are obstructions to the path. Thirty-four states are the causes of morality.
所謂忿、惱、覆、熱、慳、嫉、幻、諂、恨、競、慢、增上慢、傲慢、放逸、懶惰、貪欲、不知足、不從智、不正念、惡口、惡友、惡智、惡見、不忍、不信、無慚、無愧、營身口味、狎俗、親近女人、不敬師學、不攝諸根、於食不節、初夜後夜墮不禪誦。	They are: anger, enmity, hypocrisy, impetuosity, envy, jealousy, deceit, craftiness, hatred, rivalry, pride, conceit, arrogance, heedlessness, laziness, greed, discontent, not following wisdom, wrong mindfulness, evil speech, evil friends, evil wisdom, evil views, intolerance, faithlessness, shamelessness, fearlessness of wrongdoing, concern for the body and the taste of food, intimacy with the laity, closeness to women, disrespect for the teacher and the training, not restraining the sense faculties, lack of moderation in eating, not reciting in the first and last watches of the night.
此三十四法是障礙道。	These thirty-four states are obstructions to the path.
若二障礙，戒不成滿；	If there are these two kinds of obstructions, morality is not fulfilled.
若不成滿，必還退失。	If it is not fulfilled, it will certainly be lost again.
若反是法三十四種，是名戒因。	If one reverses these thirty-four kinds of states, they are called the causes of morality.
戒有幾種者？	How many kinds of morality are there?
謂有二種、三種、四種。	There are two, three, and four kinds.
云何二種？	What are the two kinds?
謂性戒、制戒。	They are natural morality and formal morality.
以身口所行，佛斷不行，是名性戒。	What is done with body and speech, the Buddha has forbidden to be done. This is called natural morality.
身口可行，佛斷不行，是名制戒。	What can be done with body and speech, the Buddha has forbidden to be done. This is called formal morality.
性戒以信、精進能令具足。	Natural morality is fulfilled through faith and energy.
制戒以信、念持能令具足。	Formal morality is fulfilled through faith, mindfulness, and observance.
復次戒有二種：	Furthermore, there are two kinds of morality:
退戒、得戒。	the morality of decline and the morality of attainment.
云何名退？	What is called decline?
能滅非戒。	It is the elimination of what is not morality.
云何名得？	What is called attainment?
得眾善法。	It is the attainment of all wholesome states.
除諸非戒如斷光影，以斷非戒離於惡趣，以得正戒能趣善道，以斷非戒成就住分。	By removing what is not morality, just as one cuts off light and shadow, by cutting off what is not morality one is removed from the evil destinies. By attaining right morality one is able to proceed to a good destiny. By cutting off what is not morality one accomplishes the abiding portion.
復次戒有二種：	Furthermore, there are two kinds of morality:
世戒、出世戒。	mundane morality and supramundane morality.
云何出世戒？	What is supramundane morality?
如聖道果之所得戒是出世戒，所餘世戒。	The morality that is obtained through the fruit of the noble path is supramundane morality. The rest is mundane morality.
以世戒成就，故有具足。	Through the accomplishment of mundane morality, one has fulfilment.
以出世戒成就，故有解脫。	Through the accomplishment of supramundane morality, one has freedom.
復次戒有二種：	Furthermore, there are two kinds of morality:
有量、無量。	limited and unlimited.
不具足戒，是名有量。	Morality that is not fulfilled is called limited.
若具足戒，以佛所斷，是名無量。	If morality is fulfilled, what the Buddha has forbidden is called unlimited.
復次戒有二種：	Furthermore, there are two kinds of morality:
有邊、無邊。	with a limit and without a limit.
云何有邊？	What is with a limit?
若人為世利、為勝、為親友、為身、為命、為越所依而行受戒，彼戒利養為邊、稱譽為邊、身有為邊、命有為邊。	If a person, for the sake of worldly gain, for the sake of victory, for the sake of friends, for the sake of the body, for the sake of life, for the sake of transcending what he relies on, undertakes and practises morality, that morality has gain as its limit, praise as its limit, bodily existence as its limit, and the existence of life as its limit.
云何無邊？	What is without a limit?
此比丘為出利、為勝、為身、為命，如法受戒不起犯心，何況故犯，此謂無邊戒。	This bhikkhu, for the sake of the benefit of renunciation, for the sake of victory, for the sake of the body, for the sake of life, undertakes morality according to the Dhamma and does not give rise to the thought of transgressing, how much less to deliberately transgressing. This is called morality without a limit.
復次戒有二種：	Furthermore, there are two kinds of morality:
有依、無依。	with support and without support.
云何有依？	What is with support?
有相應戒依愛，戒盜相應戒依見，自譽毀他相應戒依慢，此有依戒。	Morality that is connected with views is supported by craving. Morality that is connected with the theft of morality is supported by views. Morality that is connected with self-praise and blaming others is supported by pride. This is morality with support.
若成就解脫資用，是無依戒。	If it serves as a provision for freedom, it is morality without support.
若有依戒，非慧人所樂。	If it is morality with support, it is not what a wise person delights in.
若無依戒，是慧人所樂。	If it is morality without support, it is what a wise person delights in.
復次戒有二種：	Furthermore, there are two kinds of morality:
梵行之初學微細戒。	the initial learning of the holy life and subtle morality.
云何梵行之初？	What is the beginning of the holy life?
正業、正語、正命所攝戒，此謂梵行之初。	The morality comprised in right action, right speech, and right livelihood. This is called the beginning of the holy life.
有餘學戒，此謂輕戒。	There is also the morality of the remaining training. This is called minor morality.
復次戒有二種：	Furthermore, there are two kinds of morality:
有心相應、無心相應。	that which is connected with the mind and that which is not connected with the mind.
云何有心？	What is with the mind?
謂初學梵行。	It is the initial learning of the holy life.
云何無心？	What is without the mind?
謂餘輕戒。	It is the remaining minor morality.
聲聞於梵行之初堅戒上戒，於此輕戒得犯得起。	A hearer has firm and superior morality in the beginning of the holy life. In this minor morality, he can commit an offence and then rise from it.
何以故？	Why is that?
佛不說此障於解脫。	The Buddha did not say that this obstructs freedom.
復次有二種戒，謂無犯戒、清淨戒。	Furthermore, there are two kinds of morality: morality without transgression and pure morality.
云何無犯？	What is without transgression?
謂聲聞戒。	It is the morality of a hearer.
云何清淨戒？	What is pure morality?
佛及緣覺戒。	It is the morality of a Buddha and a Paccekabuddha.
復次戒有二種，謂時分戒及盡形戒。	Furthermore, there are two kinds of morality: temporary morality and lifelong morality.
少時暫受不俱形命，謂時分戒。	To undertake it for a short time and not for the duration of one’s life is called temporary morality.
從師始誓乃至捨壽，謂盡形戒。	From the initial vow before the teacher until one gives up one’s life is called lifelong morality.
時分戒者，果報有時。	Temporary morality has a temporary fruit.
盡形戒者，果報無時。	Lifelong morality has a timeless fruit.
何者為三？	What are the three?
謂止惡不犯、受不犯、斷不犯。	They are non-transgression by abstaining from evil, non-transgression by undertaking, and non-transgression by cutting off.
云何止惡不犯？	What is non-transgression by abstaining from evil?
雖未受受至，非所行處，心不生犯，是謂止惡不犯。	Although one has not yet undertaken the undertaking, when one reaches a place where one should not go, the mind does not give rise to transgression. This is called non-transgression by abstaining from evil.
云何受不犯？	What is non-transgression by undertaking?
從受受已，終不復犯，是謂受不犯。	Having undertaken the undertaking, one never transgresses again. This is called non-transgression by undertaking.
云何斷不犯？	What is non-transgression by cutting off?
聖人以聖道斷諸惡因，是謂斷不犯。	A noble person, with the noble path, cuts off the causes of all evil. This is called non-transgression by cutting off.
復次戒有三種，謂觸戒、不觸戒、猗戒。	Furthermore, there are three kinds of morality: morality that touches, morality that does not touch, and morality of tranquillity.
云何為觸？	What is touching?
有為相初見愛為觸。	The first seeing of love for the sign of the conditioned.
是凡夫善戒，資用入道，是謂無觸戒。	This is the wholesome morality of an ordinary person. That which serves as a provision for entering the path is called morality without touching.
云何猗戒？	What is morality of tranquillity?
謂阿羅漢戒。	It is the morality of an Arahant.
復次有三種，謂依世戒、依身戒、依法戒。	Furthermore, there are three kinds: morality that depends on the world, morality that depends on the body, and morality that depends on the Dhamma.
何者依世戒？	What is morality that depends on the world?
若人有恐怖，將護世意除諸惡法，是名依世。	If a person is afraid and, in order to protect the opinion of the world, removes all evil states, this is called depending on the world.
何者依身戒？	What is morality that depends on the body?
若人有恐懼，將護於身命除諸惡法，是名依身。	If a person is afraid and, in order to protect his body and life, removes all evil states, this is called depending on the body.
何者依法戒？	What is morality that depends on the Dhamma?
若人驚畏，將護於正法除諸不善，是名依法。	If a person is fearful and, in order to protect the true Dhamma, removes all unwholesome states, this is called depending on the Dhamma.
復次戒有三種，謂所願不等、所願等、無所願。	Furthermore, there are three kinds of morality: that with an unequal wish, that with an equal wish, and that without a wish.
云何所願不等？	What is with an unequal wish?
惱他受戒，此謂所願不等。	To undertake morality in order to harm others. This is called with an unequal wish.
云何所願等？	What is with an equal wish?
戒受戒為現有樂及未來解脫樂，是謂所願等。	To undertake morality for the sake of happiness in the present life and the happiness of freedom in the future. This is called with an equal wish.
云何無所願？	What is without a wish?
戒受戒不悔，為饒益他，此謂無所願。	To undertake morality without repentance, for the benefit of others. This is called without a wish.
復次戒有三種，謂清淨戒、不清淨戒、有疑戒。	Furthermore, there are three kinds of morality: pure morality, impure morality, and doubtful morality.
云何清淨戒？	What is pure morality?
以二因緣戒成清淨：	Through two causes, morality becomes pure:
一不犯、二犯已能悔，此謂清淨戒。	1. not transgressing, and 2. being able to repent after transgressing. This is called pure morality.
以二因緣成不清淨：	Through two causes it becomes impure:
一自故犯、二犯不悔，此謂不清淨。	1. deliberately transgressing, and 2. not repenting after transgressing. This is called impure.
云何有疑戒？	What is doubtful morality?
以三因故成就有疑：	Through three causes one has doubt:
一以不分別處、二不分別犯、三不分別不正行，此謂有疑戒。	1. not distinguishing the place, 2. not distinguishing the transgression, and 3. not distinguishing the wrong practice. This is called doubtful morality.
若坐禪人戒不清淨，深生慚悔成清淨樂。	If a person who sits in meditation has impure morality, he should feel deep shame and regret and thus achieve the happiness of purity.
又有疑惑，令現知罪得成安樂。	Also, if he has doubts, he should be made to know his fault at present and thus attain peace and happiness.
復次戒有三種，謂學，無學，非學非無學。	Furthermore, there are three kinds of morality: that of a trainee, that of one who has completed the training, and that of one who is neither a trainee nor has completed the training.
云何為學？	What is of a trainee?
七學人戒。	The morality of the seven kinds of trainees.
云何無學？	What is of one who has completed the training?
阿羅漢戒。	The morality of an Arahant.
云何非學非無學？	What is of one who is neither a trainee nor has completed the training?
凡夫人戒。	The morality of an ordinary person.
復次戒有三種，謂畏戒、憂戒、癡戒。	Furthermore, there are three kinds of morality: morality through fear, morality through sorrow, and morality through delusion.
云何為畏？	What is through fear?
有人畏罪不敢為惡，斯謂畏戒。	There is a person who fears wrongdoing and does not dare to do evil. This is called morality through fear.
云何為憂？	What is through sorrow?
若人念離親友暫生愁苦，以愁苦故不起諸惡，斯謂憂戒。	If a person thinks of being separated from his relatives and for a while gives rise to grief and suffering, and because of this grief and suffering he does not give rise to any evil, this is called morality through sorrow.
云何癡戒？	What is morality through delusion?
有人受牛戒狗戒，斯謂癡戒。	There is a person who undertakes the morality of a cow or a dog. This is called morality through delusion.
癡戒若成則為牛狗，若復不成則墮地獄。	If the morality through delusion is accomplished, one becomes a cow or a dog. If it is not accomplished, one falls into hell.
復次戒有三種，謂下、中、上。	Furthermore, there are three kinds of morality: lower, middle, and upper.
云何為下？	What is lower?
謂上煩惱、上上煩惱、大煩惱所觸，不知足所染，此謂下戒。	That which is touched by the upper defilements, the upper-upper defilements, and the great defilements, and is stained by discontent. This is called lower morality.
云何為中？	What is middle?
細煩惱所觸，知足所染，此謂中戒。	That which is touched by the subtle defilements and is stained by contentment. This is called middle morality.
云何為上？	What is upper?
無所觸，知足所染，此謂上戒。	That which is not touched by anything and is stained by contentment. This is called upper morality.
下戒成滿令人具足，中戒成滿令天具足，上戒成滿令得解脫。	When the lower morality is fulfilled, one is fulfilled as a human being. When the middle morality is fulfilled, one is fulfilled as a heavenly being. When the upper morality is fulfilled, one attains freedom.
復次戒有四種，謂退分、住分、勝分、達分。	Furthermore, there are four kinds of morality: the declining part, the stable part, the superior part, and the penetrating part.
云何退分？	What is the declining part?
不除道障礙、離精進人，知而故犯、犯已覆藏，此謂退分。	Not removing the obstacles to the path, being a person who lacks energy, knowingly and deliberately transgressing, and covering up after transgressing. This is called the declining part.
云何住分？	What is the stable part?
於戒成就不起放逸，不生寂見，成就住分。	Being accomplished in morality, not giving rise to heedlessness, not giving rise to the view of extinction. This accomplishes the stable part.
於戒定成滿不起放逸，不生寂見，成就勝分。	Being fulfilled in morality and concentration, not giving rise to heedlessness, not giving rise to the view of extinction. This accomplishes the superior part.
於戒定成滿不起放逸，以生寂見，成就達分。	Being fulfilled in morality and concentration, not giving rise to heedlessness, and giving rise to the view of extinction. This accomplishes the penetrating part.
復次戒有四種：	Furthermore, there are four kinds of morality:
比丘戒、比丘尼戒、不具足戒、白衣戒。	the morality of a bhikkhu, the morality of a bhikkhunī, the morality of one who is not fully ordained, and the morality of a layperson.
云何比丘戒？	What is the morality of a bhikkhu?
波羅提木叉威儀，是比丘戒。	The deportment of the Pātimokkha is the morality of a bhikkhu.
比丘尼戒波羅提木叉威儀，是比丘尼戒。	The deportment of the Pātimokkha for bhikkhunīs is the morality of a bhikkhunī.
沙彌、沙彌尼十戒，式叉摩尼戒，是謂不具足戒。	The ten precepts for a male and female novice, and the precepts for a female probationer, are called the morality of one who is not fully ordained.
優婆塞、優婆姨五戒及八戒，是白衣戒。	The five and eight precepts for a male and female lay follower are the morality of a layperson.
復次戒有四種，謂性戒、行戒、法志戒、初因戒。	Furthermore, there are four kinds of morality: natural morality, customary morality, morality of the nature of the Dhamma, and morality of the initial cause.
云何性戒？	What is natural morality?
欝單越戒，此謂性戒。	The morality of Uttarakuru is called natural morality.
云何行戒？	What is customary morality?
如姓族國土外道等法，是謂行戒。	The customs of clans, countries, and non-Buddhists are called customary morality.
云何法志戒？	What is morality of the nature of the Dhamma?
菩薩入胎戒，是謂法志戒。	The morality of a bodhisattva in the womb is called morality of the nature of the Dhamma.
云何初因戒？	What is morality of the initial cause?
菩薩及摩訶迦葉戒，是謂初因戒。	The morality of a bodhisattva and Mahākassapa is called morality of the initial cause.
復次戒有四種，戒戒、集戒、滅戒、滅道具足。	Furthermore, there are four kinds of morality: the morality of morality, the arising of morality, the cessation of morality, and the path leading to the cessation of morality.
云何戒？	What is morality?
戒者有二種，善戒、不善戒，此謂戒。	Morality is of two kinds: wholesome morality and unwholesome morality. This is called morality.
云何戒集？	What is the arising of morality?
善心集善戒。	A wholesome mind gives rise to wholesome morality.
不善心集不善戒。	An unwholesome mind gives rise to unwholesome morality.
云何滅戒？	What is the cessation of morality?
得善戒滅不善戒，得阿羅漢滅善戒。	By attaining wholesome morality, unwholesome morality ceases. By attaining Arahantship, wholesome morality ceases.
云何滅道具足戒？	What is the morality that is the path leading to the cessation of morality?
謂四正勤，此謂滅道具足戒。	It is the four right efforts. This is called the morality that is the path leading to the cessation of morality.
如是分別曉了四法，是謂精進非真持戒，是名正勤。	Thus distinguishing and understanding the four states is called energy, not true observance of morality. This is called right effort.
復次戒有四種：	Furthermore, there are four kinds of morality:
波羅提木叉威儀戒、命清淨戒、根威儀戒、緣修戒。	the morality of the Pātimokkha deportment, the morality of a pure livelihood, the morality of the sense faculty deportment, and the morality of the cultivation of the requisites.
云何波羅提木叉威儀戒？	What is the morality of the Pātimokkha deportment?
於此比丘波羅提木叉威儀所覆住行，行處具足，畏於細罪，正受學可學戒。	Herein, a bhikkhu abides and acts covered by the deportment of the Pātimokkha. He is endowed with a proper range of action. He fears even a minor fault. He rightly undertakes and learns the precepts that can be learned.
此者，於此師法。	‘Herein’ refers to the teaching of this teacher.
比丘者，有凡夫善。	‘A bhikkhu’ refers to one who has the wholesomeness of an ordinary person.
復次有學無學不動法波羅提木叉者，是戒是起、是初、是行、是護、是威儀、是脫、是無縛、是諸法面，為正受善法，名波羅提木叉義。	Furthermore, the Pātimokkha of the unshakeable state of the trainee and the one who has completed the training is this morality, is its arising, is its beginning, is its practice, is its protection, is its deportment, is its release, is its freedom from bondage, is the face of all states. For the sake of rightly undertaking wholesome states, it is called the meaning of the Pātimokkha.
不越身口業，是威儀所覆者。	Not transgressing in bodily and verbal action is what is covered by deportment.
以此波羅提木叉威儀成就住者，護四威儀。	To abide accomplished in this Pātimokkha deportment is to protect the four kinds of deportment.
眾行具足者，復有行、有非行。	To be endowed with all practices. There is practice and non-practice.
云何非行？	What is non-practice?
若有比丘，於彼一人，或施杖竹，或施花葉果實，或施楊枝澡浴，或販弄美惡，或為調戲，或諂諛自進，或恣驅馳遠招會賓。	If a bhikkhu gives a person a stick of bamboo, or flowers, leaves, fruits, or a toothbrush and water for bathing, or trades good and bad things, or engages in jesting, or advances himself with flattery, or drives around freely and invites guests from afar.
如此諸行佛之所制，謂邪命自活，此為非行。	Such practices are forbidden by the Buddha and are called wrong livelihood. This is non-practice.
復次二種非行：	Furthermore, there are two kinds of non-practice:
身、口非行。	bodily and verbal non-practice.
云何身非行？	What is bodily non-practice?
若有比丘，以陵慢心往至僧中，排觸大德叨佷自前，或猗或行先坐上位推大於下，或坐猗排調、或拍肩笑語，上座徒跣、自著革屣，耆德下路、己行高陌，以眾異緣故相輕惱，或以勝待少、推劣與長，或於浴室燒諸薪木，關閉門戶皆無諮問，或詣水邊輒自先入，嬌身擊搏現諸鄙相，若入他舍超越前後、行坐無次，或在屏處戲弄女人及諸僮女、摩觸其首。	If a bhikkhu, with an arrogant mind, goes to the Saṅgha, pushes and shoves the senior monks and insolently pushes himself forward, or leans on them or walks ahead of them, or sits in a high seat and pushes the senior monks down, or sits leaning back and jesting, or slaps their shoulders and laughs and talks, or if the elder monks are barefoot and he himself wears leather sandals, or if the venerable elders walk on the lower path and he himself walks on the higher path, and because of various different circumstances he looks down on and annoys them, or if he gives the better treatment to the junior monks and pushes the inferior treatment onto the senior monks, or if he burns firewood in the bathroom and closes the door without asking anyone, or if he goes to the water’s edge and enters first, and with a conceited body strikes and splashes and shows various vulgar signs, or if he enters another’s house and jumps back and forth, walking and sitting without sequence, or in a secluded place he jests with women and young girls and touches their heads.
如是等過，謂身非行。	Such faults are called bodily non-practice.
云何口非行？	What is verbal non-practice?
若有比丘，心無敬畏不諮宿望輒自說法、或說波羅提木叉，或拍肩而語，或入他家顧問女人：	If a bhikkhu, without a respectful and fearful mind, gives a sermon or recites the Pātimokkha without consulting the elders, or slaps their shoulders while talking, or enters another’s house and asks the women:
何所姓字？	“What is your family name?
有可食物不？	Is there anything to eat?
有者現我我欲得食。	If there is, show it to me, I want to eat.”
如是等語，為口非行。	Such talk is verbal non-practice.
一切犯戒此謂非行。	All transgressions of the precepts are called non-practice.
云何為行？	What is practice?
反於非行。	The opposite of non-practice.
復次比丘有恭敬慚愧，成就威儀無所乏少，攝護諸根能節飲食，初夜後夜未甞睡眠，成就智慧少欲知足，不狎世務起勇猛心，於同學所深生敬重，此謂為行。	Furthermore, a bhikkhu has respect and shame, is accomplished in deportment, is without any lack, restrains his sense faculties, is moderate in eating, in the first and last watches of the night he does not sleep, he is accomplished in wisdom, has few desires, is contented, is not intimate with worldly matters, gives rise to a courageous mind, and has a deep respect for his fellow students. This is called practice.
行處者，謂有行處、有非行處。	The range of action refers to what is a range of action and what is not a range of action.
云何非行處？	What is not a range of action?
若有比丘，入於婬舍、寡婦舍、處女舍、不男舍、比丘尼舍及諸酒肆，親近國王、大臣、外道沙門、非法伴侶，如是等輩無信樂心，常於四眾不生饒益、甚可厭患，此謂非行處。	If a bhikkhu enters the house of a prostitute, a widow, a virgin, a eunuch, a bhikkhunī, or a tavern, or associates with kings, ministers, non-Buddhist ascetics, and unrighteous companions, and such people who have no faith and joy, and who are never beneficial to the four assemblies and are very detestable, this is called a non-resort.
如佛所說：	As the Buddha said:
比丘行非梵行處。	“A bhikkhu practises in a place that is not a resort for the holy life.”
云何行非梵行處？	What is to practise in a place that is not a resort for the holy life?
謂販賣女色。	It is to trade in female beauty.
行處可知。	The resort can be known.
復次三種行處：	Furthermore, there are three kinds of resorts: the resort of dependence, the resort of protection, and the resort of bondage.
依行處、守護行處、繫縛行處。	What is the resort of dependence?
云何依行處？	It is a good friend who is accomplished in the qualities of the ten places. Relying on these qualities, one who has not yet heard will hear, and one who has already heard will have it increased. One will cut off doubt and remorse and have a pure and white right view. One will be able to follow and learn the Dhamma with deep faith and courage. Through morality, learning, generosity, and wisdom, one will grow from moment to moment. This is called the resort of dependence.
謂十處功德成就善友，依此功德，未聞得聞，若已聞聞已令其增廣，斷除疑悔正見清白，能隨法學深信勇猛，以戒聞施慧念念增長，此謂依行處。	What is the resort of protection?
云何守護行處？	If a bhikkhu needs to enter another’s house or walk in a village, he looks at the ground ahead and does not exceed a fathom. His demeanour is dignified and he is respected by people. He does not look at elephants, horses, chariots, or men and women gathering. He does not look at palaces, alleys, or look up in the four directions. This is called the resort of protection.
若有比丘，須入他舍及行村里，看地而前不踰尋仞，威容整肅人所瞻敬，不看象馬車乘及男女遊會，不看宮第巷陌仰觀四望，此謂守護行處。	What is the resort of bondage?
云何繫縛行處？	As the Buddha said:
如佛所說：	“If a bhikkhu contemplates the realm of his home, this is called the resort of bondage.”
若有比丘觀其家境界，此謂繫縛行處。	This is called practice.
是名為行。	Because of the accomplishment of this resort, it is said, “endowed with a resort.”
以此行處成就故，曰具足行處。
畏於細罪者，我於所學畢故敢造，謂畏細罪。	Fearing even a minor fault means, 'I will not dare to commit it even though I have finished my training.' This is called fearing a minor fault.
復次有說：	Furthermore, it is said:
若起不善心，是謂微過。	If an unwholesome thought arises, this is called a minor fault.
於此微過心生避遠，見過患畏見出離，此謂於微過見畏。	To avoid and stay far away from this minor fault in one’s mind, to see the danger and fear it, and to see the escape from it, this is called seeing fear in a minor fault.
正受學可學者，可學何名？	To rightly undertake and learn what is learnable, what is called learnable?
謂七聚威儀正受一切隨逐，此謂正受學可學。	It is to rightly undertake and follow all the deportment of the seven classes of offences. This is called to rightly undertake and learn what is learnable.
此謂波羅提木叉威儀戒。	This is called the morality of the Pātimokkha deportment.
問：	Question:
云何名清淨戒？	What is called pure morality?
答：	Answer:
謂不犯邪命。	It is not to commit wrong livelihood.
云何邪命？	What is wrong livelihood?
懈怠諂曲示相、以瞋罵示相，以施望施。	Laziness, flattery, hinting, showing anger and scolding to get things, giving to get a gift in return.
云何懈怠？	What is laziness?
懈怠有三處：	Laziness is of three kinds:
思計欲得、惡他四事，假肅威儀普自稱說。	scheming to get things, disliking the four requisites of others, and assuming a solemn demeanour and proclaiming oneself everywhere.
若比丘心懷惡欲貪樂財利，讓勝衣食趣求麁弊，如不欲得、有若愍他，如此四事，此謂緣計懈怠。	If a bhikkhu, with an evil desire and greed for wealth and gain, gives up superior robes and food and seeks coarse and inferior things, as if he did not want them, and as if he pitied others, this in regard to the four requisites is called laziness due to scheming.
若有比丘，惡欲貪利，詐現威儀我入禪定，要引供施讀誦經典，此謂威儀懈怠。	If a bhikkhu, with evil desire and greed for gain, fraudulently assumes the demeanour of one who has entered dhyāna in order to attract offerings and recites the scriptures, this is called laziness of deportment.
若有比丘，貪欲諂誑，向人有言：	If a bhikkhu, with greed and deceit, says to people:
我得聖法栖止閑寂，有若禪習所說深微。	“I have attained the holy states and live in seclusion, as if I were practising dhyāna, and what I say is profound,”
示過人相，貪利向己廣自宣揚，是謂懈怠。	he shows signs of being a superman in order to get gain for himself and widely proclaims himself. This is called laziness.
諂曲者，如其心念，虛相推舉善言稱讚，販弄好惡為調要利，排諧相悅引利自向，此謂諂曲。	Flattery is, according to one’s thoughts, to falsely praise and commend someone with good words, to trade good and bad things to get what one wants, to jest and please others to attract gain to oneself. This is called flattery.
云何示相？	What is hinting?
依有利者而為說法，要利為己心不能普，此謂示相。	To preach the Dhamma for the sake of those who have something to gain, in order to get gain for oneself, and one’s mind is not universal. This is called hinting.
瞋罵示相者，或罵他令畏、或空相毀薄、或加打觸怖人要利，此謂嗔罵示相。	Hinting by scolding is to scold others to make them afraid, or to belittle them for no reason, or to beat and touch them to frighten them and get what one wants. This is called hinting by scolding.
云何以施望施者？	What is giving to get a gift in return?
好為輕施輒要厚答，此謂以施望施。	To like to give small gifts and always expect a large return. This is called giving to get a gift in return.
以是諸惡，謂為邪命。	These evils are called wrong livelihood.
復有邪命，或施杖竹、或施花葉果實、或施楊枝澡浴，或占相夢悟、觀察星宿、善解禽獸音聲等業，推步吉凶、惡言離散，燒花事火，商旅販賣，將領軍眾蓄銳兵刃。	There is also wrong livelihood in giving sticks of bamboo, or flowers, leaves, fruits, or a toothbrush and water for bathing, or telling fortunes from dreams, observing the stars, being good at interpreting the sounds of birds and beasts, and so on, predicting good and bad fortune, using harsh words to cause discord, burning flowers and worshipping fire, trading and selling, leading armies and storing sharp weapons.
如是種種，此謂邪命。	These various things are called wrong livelihood.
若不犯者，名清淨戒。	Not to commit them is called pure morality.
問：	Question:
云何守護根威儀戒？	What is the morality of guarding the deportment of the sense faculties?
答：	Answer:
於見聞覺知色聲香味觸法煩惱相著，及受持不犯，此謂守護根威儀戒。	When seeing, hearing, sensing, and knowing forms, sounds, smells, tastes, tangibles, and mental objects, one is attached to the signs of defilement, and one undertakes and does not transgress. This is called the morality of guarding the deportment of the sense faculties.
此守護根戒，以九行成滿：	This morality of guarding the sense faculties is fulfilled through nine practices:
以惡為相斷諸根故、彼對治不作意故、如救頭然終不暫捨故、如見難陀以威儀故、伏惡心故、於定相心自在故、不守護根人遠離故、於守護根人和合故。	by taking evil as a sign and thus cutting off the sense faculties, by not paying attention to its antidote, by never abandoning it for a moment as if one were saving one’s head from being burned, by being like the sight of Nanda through deportment, by subduing the evil mind, by being free in the mind in the sign of concentration, by being far from a person who does not guard the sense faculties, and by being in harmony with a person who guards the sense faculties.
問：	Question:
云何修行四事戒？	What is the morality of practising the four requisites?
答：	Answer:
以此八行已觀修行乞食。	Having contemplated with these eight practices, one practises begging for food.
一者不為兇險行、不為自高行；	1. Not for the sake of wildness, not for the sake of self-aggrandizement;
二者不為裝束、不為莊嚴；	2. not for the sake of adornment, not for the sake of embellishment;
三者為此身住、為自調護；	3. for the sake of the maintenance of this body, for the sake of self-protection;
四者為除飢渴；	4. for the removal of hunger and thirst;
五者為攝受梵行；	5. for the sake of upholding the holy life;
六常自思惟，飲食為除先病、不起新疾；	6. always thinking to oneself, food is to remove the old sickness and not to give rise to a new one;
七當以少自安；	7. one should be content with little;
八無過貪住。	8. one should live without excessive greed.
問：	Question:
云何不兇險行、不自高行？	What is not to act wildly, not to act with self-aggrandizement?
答：	Answer:
我以貪食勇健、兇險戲暴爭競馳走，是兇險行。	I, because of my greed for food, am brave and strong, wild, playful, contentious, and run about. This is to act wildly.
高慢自舉不知厭足，如嗔者打撲。	To be proud and self-exalting, not knowing contentment, is like an angry person hitting and striking.
不裝束莊嚴者，為身分充滿面貌肥悅，令人愛樂情無厭足，是有欲人。	Not to adorn and embellish is for the sake of having a full body and a plump face, so that people will love and take pleasure in it without getting tired. This is for a person with desire.
為此身住、為自調護者，貪身安住如轂須膏。	For the sake of the maintenance of this body and for the sake of self-protection, one desires the body to be at ease, like a wheel that needs grease.
除飢渴者，常資少食，如是修行猶瘡塗藥。	To remove hunger and thirst, one always takes little food, like applying medicine to a sore.
攝受梵行者，依少食力樂得聖道，如是修行猶食子想。	To uphold the holy life, relying on the strength of a little food, one delights in attaining the holy path. To practise in this way is like thinking of eating one’s own son.
為除先病不起新疾者，不少不多，如是修習如服湯藥。	To remove the old sickness and not to give rise to a new one is not to eat too little or too much. To practise in this way is like taking medicine.
以少自安者，以少功德自安己身，常應習行如看病人。	To be content with little is to be content with little merit and to keep one’s body at ease. One should always practise this, like looking after a sick person.
無過者，以少自安，如是修行不令身無，是智慧所歎，是故無過安住。	To be without fault is to be content with little. To practise in this way is not to let the body be without. This is praised by the wise. Therefore, one abides without fault and at ease.
若食調適未甞懈怠，初中後夜亦不眠睡，成就安隱。	If one’s food is well-regulated, one is never lazy. In the first, middle, and last watches of the night one does not sleep. One accomplishes peace and ease.
如是以此八行，已觀修行乞食，當如是修。	Having contemplated with these eight practices, one should practise begging for food in this way.
復次此八行略為四觀，謂可斷觀、事觀、以少自安觀、以少功德觀。	Furthermore, these eight practices are summarized into four contemplations: the contemplation of what can be cut off, the contemplation of the matter, the contemplation of being content with little, and the contemplation of little merit.
問：	Question:
云何可斷觀？	What is the contemplation of what can be cut off?
答：	Answer:
不為兇險行、不為自高、不為先身、不為嚴首，此謂可斷觀。	Not to act wildly, not to be self-aggrandizing, not for the sake of the former body, not for the sake of adorning the head. This is called the contemplation of what can be cut off.
為此身住、為正調護、為除飢渴、為攝受梵行，此謂事觀。	For the sake of the maintenance of this body, for the sake of proper protection, for the removal of hunger and thirst, for the sake of upholding the holy life. This is called the contemplation of the matter.
我當除先病不起新疾者，此謂以少自安觀。	‘I will remove the old sickness and not give rise to a new one.’ This is called the contemplation of being content with little.
我當以少自安無過成安樂住，此謂少功德觀。	‘I will be content with little and live without fault and in peace and happiness.’ This is called the contemplation of little merit.
此四觀。	These are the four contemplations.
此四觀已略成三，謂斷二邊得中具足。	These four contemplations are briefly formed into three: to cut off the two extremes and to be endowed with the middle.
以斷觀斷欲樂著，謂除飢渴斷於本疾不起新疾，又以此觀斷著身疲，餘中具足觀應當修行。	By the contemplation of cutting off, one cuts off the attachment to sensual pleasure. By removing hunger and thirst, one cuts off the original disease and does not give rise to a new one. Also by this contemplation, one cuts off the attachment to bodily fatigue. The remaining contemplation of being endowed with the middle should be practised.
又觀衣服，為除風寒暑蚊虻蟻觸，為生慚恥遮覆醜露，於具足觀如是修行。	Also, one contemplates clothes, for the sake of removing cold, heat, wind, mosquitoes, flies, and ant bites, and for the sake of giving rise to shame and covering up ugliness. In the contemplation of being endowed with the middle, one should practise in this way.
又觀服藥乃至疾病。	Also, one contemplates medicine even for sickness.
若如此說，當何時觀？	If it is said so, when should one contemplate?
於乞食服藥一飡時觀。	One should contemplate at the time of begging for food, taking medicine, and eating a single meal.
又於衣服臥具及初得時觀。	Also, one should contemplate clothes and bedding at the time of first receiving them.
又於日日時時中觀我命由他，是故當觀。	Also, one should contemplate day by day and from time to time: ‘My life depends on others, therefore I should contemplate.’
如是一切，皆成觀行。	In this way, all becomes the practice of contemplation.
先師所說四種受用，謂盜受用、負債受用、家財受用、主受用。	The ancient masters said there are four kinds of use: use as a thief, use as a debt, use as family property, and use as a master.
云何盜受用？	What is use as a thief?
謂犯戒人受用。	It is the use by a person who has broken the precepts.
云何負債受用？	What is use as a debt?
謂無慚無愧邪命人受用。	It is the use by a person who is shameless and fearless of wrongdoing and has a wrong livelihood.
云何家財受用？	What is use as family property?
謂精進人受用。	It is the use by a person who is energetic.
云何為主受用？	What is use as a master?
謂聖人受用。	It is the use by a noble person.
復有二種受用，謂穢污受用、清白受用。	There are also two kinds of use: defiled use and pure use.
云何污穢？	What is defiled?
有慚愧人而不能觀，是名污穢。	A person who has shame and fear of wrongdoing but is unable to contemplate. This is called defiled.
云何清白？	What is pure?
有慚愧人觀知自節，有厭惡想，此謂清白。	A person who has shame and fear of wrongdoing and contemplates and knows how to be moderate, and has a thought of disgust. This is called pure.
以清白故，常當修習。	Because of purity, one should always practise.
四事可知。	The four requisites can be known.
此謂修行四事戒。	This is called the morality of practising the four requisites.
於是律儀戒者，以深信應令滿。	Herein, the morality of restraint should be fulfilled with deep faith.
命清淨戒者，以深精進應令滿。	The morality of a pure livelihood should be fulfilled with deep energy.
根威儀戒者，以深信應令滿。	The morality of the deportment of the sense faculties should be fulfilled with deep faith.
修行四事者，以深慧應令滿。	The practice of the four requisites should be fulfilled with deep wisdom.
於此命清淨戒，是隨從律儀。	Herein, the morality of a pure livelihood is in accordance with the restraint of the precepts.
何以故？	Why is that?
不為壽命而斷。	One does not cut it off for the sake of life.
諸事安者，所作得身口業威儀。	The peace of all things is that the actions of body and speech and deportment are done.
此二種戒，是隨從根威儀。	These two kinds of morality are in accordance with the deportment of the sense faculties.
何以故？	Why is that?
謂於善以守護心。	It is to have a mind that protects what is wholesome.
善守護身口業，修行四事，是根威儀。	To protect well the actions of body and speech, and to practise the four requisites, is the deportment of the sense faculties.
何以故？	Why is that?
已知集相依處，違厭正念正定如此。	Having known the signs and the basis of arising, one violates them with disgust, right mindfulness, and right concentration.
世尊所說：	As the Blessed One said:
若有比丘，能知揣食及知五欲，具足於此律儀及命清淨，是戒陰所攝，根律儀戒是定陰所攝，修行四事戒是慧陰所攝。	“If a bhikkhu can know morsel-food and the five sense-pleasures, and is endowed with this restraint and pure livelihood, he is included in the aggregate of morality. The morality of the restraint of the sense faculties is included in the aggregate of concentration. The morality of the practice of the four requisites is included in the aggregate of wisdom.”
何者令受戒清淨？	What is it that purifies the undertaking of the precepts?
若比丘初受禪法，於七聚中觀於自身，若具犯波羅夷，斷比丘法，住不具足戒。	If a bhikkhu, at the beginning of his practice of dhyāna, contemplates himself in the seven classes of offences, if he has committed a pārājika offence, he has broken the state of a bhikkhu and abides in an unfulfilled morality.
若住具足戒，當得勝法。	If he abides in a fulfilled morality, he will attain the superior state.
是先師所說。	This is what the ancient masters have said.
若見犯僧伽婆尸沙，以眾事懺悔。	If he sees that he has committed a saṅghādisesa offence, he should confess it before the assembly.
若見犯餘罪，於其所犯向一人懺。	If he sees that he has committed another offence, he should confess the offence he has committed to one person.
若見犯邪命，於其所犯作相應懺，如此悔已我不更作。	If he sees that he has committed a wrong livelihood, he should make a corresponding confession for the offence he has committed. Having thus repented, he thinks, ‘I will not do it again.’
見如是受持犯根威儀及修行四事，我不更作。	Having seen this undertaking, and having violated the deportment of the sense faculties and the practice of the four requisites, he thinks, ‘I will not do it again.’
若受持者，當得未來勝上威儀。	If he undertakes it, he will in the future attain a superior deportment.
彼人如是從清淨戒，所有身口業可作現作。	That person, from such a pure morality, whatever bodily and verbal actions can be done, he now does.
當觀彼彼作善除惡，當觀朝夕住清淨戒。	He should contemplate this and that, doing good and removing evil. He should contemplate day and night, abiding in pure morality.
若如是者令戒清淨。	If he does so, he will purify his morality.
何戒清淨相者？	What is the sign of pure morality?
成相應，及諸煩惱不起退悔，得定成滿，謂清淨相戒。	To be accomplished in the corresponding signs, and that no defilements arise, and that one does not regret and decline, and that one attains the fulfilment of concentration. This is called the sign of pure morality.
幾行住者？	By how many practices does one abide?
以二戒住：	One abides by two kinds of morality:
一稱量犯戒過患、二稱量戒功德。	1. by measuring the danger of breaking the precepts, and 2. by measuring the benefits of morality.
何等稱量過患？	What is to measure the danger?
若人犯戒成非功德，成諸惡處畏於四眾，疑難智人有戒棄避，不可教禪，天人鄙穢、眾所憎薄，思所犯戒，見人讚歎持戒功德心悔不信，於四眾中每生忿諍，於其親友多起嫌怨，背有戒人成惡朋黨，不復堪得殊勝定法，雖假嚴飾而故醜陋。	If a person breaks the precepts, he accomplishes what is not meritorious. He accomplishes all evil places and fears the four assemblies. He is suspected and avoided by wise people who have morality. He cannot be taught dhyāna. He is despised by gods and men and loathed by the multitude. He thinks of the precepts he has broken. When he sees people praise the benefits of observing the precepts, his mind repents and he does not believe. In the four assemblies he often gives rise to strife. Among his friends he often has quarrels. He turns his back on people who have morality and becomes a member of an evil clique. He is no longer able to attain the special state of concentration. Although he pretends to be adorned, he is still ugly.
猶如屎尿人所憎惡，如模範等尠有所堪，如瘀泥等於現未來無所饒益，常生憂悴。	He is like excrement and urine, which people loathe. Like a mould, he is of little use. Like mud, he is of no benefit in the present and the future. He is always worried and distressed.
若已作罪追生慚悔心不安隱，如盜在獄心不樂聖，如旃陀羅無欲王位。	If he has already committed a sin, he feels shame and remorse, and his mind is not at ease. He is like a thief in prison whose mind does not delight in the holy. He is like a caṇḍāla who has no desire for the throne of a king.
其有聞慧樂說功德，人不貴敬，猶如糞火。	He who has heard wisdom delights in speaking of its benefits, but people do not respect him, like a fire of dung.
生不如處、死時惛忘，神行惡道。	He is born in an unworthy place and at the time of death he is confused. His spirit goes to an evil destiny.
如此等過是可稱量，若變此惡成戒功德亦可稱量。	Such dangers can be measured. If one changes this evil into the benefits of morality, it can also be measured.
如是稱量。	Having measured in this way,
其犯戒者，心意粗屈、情悉退散。	the one who has broken the precepts has a coarse and submissive mind, and his feelings are all scattered.
其有戒者，唯深精進，倍生信敬，成精進人、成信敬人，一心護戒如蟻守卵、如犛牛愛尾、如護一子、如護一眼、如巫師護身、如貧人護寶、如海師護舶，此諸護中我所修戒最應敬護。	He who has morality, only with deep energy, doubly gives rise to faith and respect. He becomes a person of energy, a person of faith and respect. With one mind he protects the precepts like an ant guarding its eggs, like a yak loving its tail, like protecting one’s only son, like protecting one’s only eye, like a sorcerer protecting his body, like a poor person protecting his treasure, like a sea captain protecting his ship. Among all these protections, the morality that I cultivate should be most respectfully protected.
如是受持心被擁衛，安住禪定戒得守護。	Having undertaken in this way, one’s mind is protected. Abiding at ease in dhyāna, one’s morality is protected.
解脫道論卷第一	Discourse on the Path to Freedom, Roll 1
#----------------------------------------------------------------------	#----------------------------------------------------------------------
#【經文資訊】大正新脩大藏經第 32 冊 No.	#【經文資訊】大正新脩大藏經第 32 冊 No. 1648 解脫道論
1648 解脫道論	#【版本記錄】發行日期： 2023-12，最後更新： 2022-10-12
#【版本記錄】發行日期：	#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
2023-12，最後更新：	#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
44846	#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#----------------------------------------------------------------------
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#----------------------------------------------------------------------
解脫道論卷第二	Discourse on the Path to Freedom, Roll 2
阿羅漢優波底沙梁言大光造	Composed by the Arahant Upatissa, who is called ‘Great Light’ in [the language of the] Liang
梁扶南三藏僧伽婆羅譯	Translated by the Funanese Tripiṭaka Master Saṅghapāla of the Liang [dynasty]

3 - CHAPTER 3 Asceticism 1

頭陀品第三	Chapter Three: On the Ascetic Practices
問：	Question:
爾時淨戒坐禪人，心欲成就勝善功德，又為欲得頭陀功德，當如是成就。	At that time, the person who sits in meditation with pure morality wishes to accomplish the superior and wholesome qualities. He also wishes to attain the qualities of the ascetic practices. He should accomplish them in this way.
何故受此頭陀功德？	Why does he undertake these qualities of the ascetic practices?
答：	Answer:
為坐禪人性不一種，為於少欲、為於知足、為於無疑、為於滅愛、為欲增長勇猛精進、為自少營不受外施、為於安住、為斷所著守護戒善，是諸定眾具、是初聖種、是勝功德觀。	Because the nature of those who sit in meditation is not of one kind. For the sake of having few desires, for the sake of contentment, for the sake of being without doubt, for the sake of extinguishing craving, for the sake of increasing courage and energy, for the sake of having little business of one’s own and not receiving offerings from outside, for the sake of abiding in peace, for the sake of cutting off what one is attached to and protecting the good of morality, these are the requisites for all concentrations, this is the first of the noble lineages, this is the vision of the superior qualities.
何者為頭陀？	What are the ascetic practices?
有十三法。	There are thirteen practices.
二法衣相應，謂糞掃衣及三衣。	Two are connected with robes: the refuse-rag robe and the three robes.
五法乞食相應，謂乞食、次第乞食、一坐食、節量食、時後不食。	Five are connected with begging for food: begging for food, begging in sequence, eating in one sitting, eating a measured amount, and not eating after the proper time.
五法坐臥相應：	Five are connected with sitting and lying down:
一無事處坐、二樹下坐、三露地坐、四塚間坐、五遇得處坐。	1. sitting in a secluded place, 2. sitting under a tree, 3. sitting in the open, 4. sitting in a charnel ground, and 5. sitting wherever one finds a place.
一勇猛相應有一種，謂常坐不臥。	One is connected with courage, which is of one kind: always sitting and not lying down.
云何糞掃衣？	What is the refuse-rag robe?
答：	Answer:
性能受持是謂為性，餘亦如是。	To be able to undertake it by nature is called by nature. The rest are also like this.
云何受糞掃衣？	How does one undertake the refuse-rag robe?
斷居士施。	One renounces the offerings of laypeople.
云何受三衣？	How does one undertake the three robes?
謂斷長衣。	One renounces extra robes.
云何乞食？	How does one beg for food?
謂斷他請。	One renounces the invitations of others.
云何次第乞食？	How does one beg for food in sequence?
謂斷超越乞。	One renounces selective begging.
云何一坐食？	How does one eat in one sitting?
謂不再坐。	One does not sit again.
云何節量食？	How does one eat a measured amount?
斷於貪恣。	One renounces greed and indulgence.
云何時後不食？	How does one not eat after the proper time?
謂斷於後望。	One renounces looking forward to eating later.
云何無事處坐？	How does one sit in a secluded place?
斷聚落住。	One renounces living in a village.
云何樹下坐？	How does one sit under a tree?
斷屋舍住。	One renounces living in a house.
云何露地坐？	How does one sit in the open?
斷眾覆處。	One renounces a covered place.
云何塚間坐？	How does one sit in a charnel ground?
斷餘勝處。	One renounces other superior places.
云何遇得坐？	How does one sit wherever one finds a place?
斷貪樂處。	One renounces a place of greed and pleasure.
云何常坐不臥？	How does one always sit and not lie down?
謂離寢寐。	One is far from sleep and slumber.
何故受糞掃衣？	Why does one undertake the refuse-rag robe?
見居士衣有求乞等過，復見受持納衣功德，我見如是斷居士施故受納衣。	Seeing that the robes of laypeople have faults such as begging, and seeing the benefits of undertaking the patched robe, I, seeing this, renounce the offerings of laypeople and therefore undertake the patched robe.
云何受納衣功德？	What are the benefits of undertaking the patched robe?
以似居士衣受持無闕，得不由他、失亦不憂，心無貪染、盜賊不取，足用常用少所經營，善人所習是行無疑，勝善相應現法樂住，令人欣慕使得正受，是納衣功德佛所稱歎。	It is like the robes of a layperson, but the undertaking is without defect. Attainment does not depend on others, and loss is not a cause for sorrow. The mind is not greedy or stained. Thieves do not take it. It is sufficient for constant use and requires little effort. It is practised by good people. This practice is without doubt. It corresponds to the superior and good, and one abides happily in the present life. It makes people admire and makes them attain right undertaking. These are the benefits of the patched robe, which are praised by the Buddha.
問：	Question:
納衣有幾？	How many kinds of patched robes are there?
何人受持？	Who undertakes them?
何因而失？	For what reason are they lost?
答：	Answer:
納衣有二種，一無主守護、二世人所棄。	There are two kinds of patched robes: one that is not protected by a master, and one that is discarded by the world.
或於塚間、或於糞掃、或於市肆、或於道路，拾剪浣染掩緝裁縫，成就受持，此謂無主。	Either in a charnel ground, or in a rubbish heap, or in a market, or on a road, one picks up, cuts, washes, dyes, patches, and sews, and thus accomplishes the undertaking. This is called ownerless.
或剪鑿之餘，牛鼠所嚙、或火所燒、或人所擲，施覆尸衣及外道服，此謂世人所棄。	Or scraps from cutting, what has been gnawed by cows and rats, or what has been burned by fire, or what has been thrown away by people, robes for covering corpses, and the clothes of non-Buddhists. This is called discarded by the world.
云何受糞掃衣？	How does one undertake the refuse-rag robe?
若比丘斷居士施，是謂受糞掃衣。	If a bhikkhu renounces the offerings of laypeople, this is called undertaking the refuse-rag robe.
云何失？	How is it lost?
若比丘受居士施，此謂失納衣。	If a bhikkhu accepts the offerings of laypeople, this is called losing the patched robe.
云何受三衣？	How does one undertake the three robes?
為有長衣應須淨施守護受著，知是等過、見三衣功德，我從今日棄捨長衣，故受三衣。	Because if one has an extra robe, one must purify it by giving it away, protect it, and wear it. Knowing these and other faults, and seeing the benefits of the three robes, I from today onwards give up extra robes and therefore undertake the three robes.
云何受三衣功德？	What are the benefits of undertaking the three robes?
善人所行離畜遊長，少於營造約身知足，如鳥飛空無所顧戀，善人所習是法無疑。	It is what good people do. One is far from keeping and wandering with long robes. One has little to do and is content with what one has. Like a bird flying in the sky, one has no attachments. It is what good people do. This practice is without doubt.
問：	Question:
云何名三衣？	What are the three robes?
云何為受？	How are they undertaken?
云何為失？	How are they lost?
答：	Answer:
謂僧伽梨、欝多羅僧、安陀會，此謂三衣。	They are the saṅghāṭi, the uttarāsaṅga, and the antaravāsaka. These are the three robes.
云何受三衣？	How does one undertake the three robes?
若比丘不畜盈長，是受三衣。	If a bhikkhu does not keep an extra robe, he has undertaken the three robes.
若受四衣，是名為失。	If he accepts a fourth robe, it is called a loss.
云何受乞食？	How does one undertake to beg for food?
若受他請則妨自業，不為悅人，不與非法比丘接膝共坐。	If one accepts an invitation from others, it obstructs one’s own work. One does not please people. One does not sit knee to knee with unrighteous bhikkhus.
知是過患，復見乞食功德，我從今日斷受他請，受乞食法。	Knowing these faults, and seeing the benefits of begging for food, I from today onwards renounce accepting invitations from others and undertake the practice of begging for food.
云何乞食功德？	What are the benefits of begging for food?
依心所願進止自由，不希供饍，消除懈怠、斷滅憍慢、不貪滋味、饒益眾生，常於四方心無限礙，善人所行是業無疑。	According to one’s wishes, one is free to come and go. One does not hope for offerings. One eliminates laziness, cuts off pride, is not greedy for flavours, benefits sentient beings, and one’s mind is without obstruction in the four directions. It is what good people do. This practice is without doubt.
問：	Question:
請有幾種？	How many kinds of invitations are there?
云何為受？	How are they undertaken?
云何為失？	How are they lost?
答：	Answer:
請有三種，一似食請、二就請、三過請。	There are three kinds of invitations: a formal invitation to a meal, an informal invitation, and an invitation for a later time.
除此三種請，受乞食。	Apart from these three kinds of invitations, one undertakes to beg for food.
若受三請，是失乞食。	If one accepts the three invitations, one loses the practice of begging for food.
云何受次第乞食？	How does one undertake to beg for food in sequence?
若於次第處得多美味則不重往，若其重往則受常食，若有疑處亦應遠離。	If one gets delicious food in a certain place in the sequence, one does not go there again. If one goes there again, one receives regular food. If there is a doubtful place, one should also avoid it.
知是過患，復見次第功德，我從今日捨非次乞，受次第乞。	Knowing these faults, and seeing the benefits of begging in sequence, I from today onwards give up begging out of sequence and undertake begging in sequence.
云何次第乞功德？	What are the benefits of begging in sequence?
以平等心饒益一切，除憎嫉惡、斷遊狎過、不喜喚召、不樂多語、遠人宅舍、離於疾行，如月希現人所瞻仰，善人所行是業無疑。	With an equal mind one benefits all, removes hatred and jealousy, cuts off the fault of frequenting, does not like to be called, does not like to talk much, stays far from people’s houses, is far from walking fast, and is like the moon that is rarely seen and looked up to by people. It is what good people do. This practice is without doubt.
問：	Question:
云何名次第乞？	What is called begging in sequence?
云何為受？	How is it undertaken?
云何為失？	How is it lost?
答：	Answer:
若比丘始行乞食入於聚落，從最後家以為初次，此謂次第行乞。	If a bhikkhu begins to beg for food and enters a village, he starts from the last house as the first in the sequence. This is called begging in sequence.
云何為失？	How is it lost?
謂超越隣比，是名為失。	To skip a neighboring house is called a loss.
云何受一坐食？	How does one undertake to eat in one sitting?
謂於二坐處，數坐、數受食、數洗鉢。	In a place where one sits twice, one sits repeatedly, receives food repeatedly, and washes the bowl repeatedly.
與此相違名一坐食，善人所行是業無疑。	The opposite of this is called eating in one sitting. It is what good people do. This practice is without doubt.
知如是過，見一坐食功德，是故應受。	Knowing such faults and seeing the benefits of eating in one sitting, one should therefore undertake it.
我從今日捨二坐食，一坐食。	I from today onwards give up eating in two sittings and eat in one sitting.
云何一坐食功德？	What are the benefits of eating in one sitting?
不多不少、不貪不淨施，無諸病惱、起居無妨、自事安樂，善人所行是業無疑。	Not too much, not too little, not greedy for impure offerings, without all kinds of sickness and trouble, one’s daily life is without hindrance, one’s own affairs are at ease and happy. It is what good people do. This practice is without doubt.
問：	Question:
云何受一坐食？	How does one undertake to eat in one sitting?
云何為邊？	What is the limit?
云何為失？	How is it lost?
答：	Answer:
邊有三種，謂坐邊、水邊、食邊。	The limit is of three kinds: the limit of sitting, the limit of water, and the limit of food.
云何坐邊？	What is the limit of sitting?
食已猶坐。	After eating, one is still sitting.
受水洗鉢，不得更食，此謂水邊。	If one receives water and washes the bowl, one may not eat again. This is the limit of water.
云何食邊？	What is the limit of food?
若於揣食生最後想，若吞，不更食，此謂食邊。	If one has the last thought about a morsel of food, and if one swallows it, one may not eat again. This is the limit of food.
若經二坐，則失一食，除水藥等諸佛所嘆，此謂食邊。	If one has sat down twice, one loses the single meal, except for water, medicine, etc., which are praised by all the Buddhas. This is the limit of food.
云何受節量食？	How does one undertake to eat a measured amount?
若飡飲無度增身睡重，常生貪樂為腹無厭。	If one eats and drinks without moderation, one’s body becomes heavy with sleep. One always gives rise to greed and pleasure, and one’s belly is never satisfied.
知是過已、見節量功德，我從今日斷不貪恣受節量食。	Having known these faults and seeing the benefits of eating a measured amount, I from today onwards cut off greed and indulgence and undertake to eat a measured amount.
云何節食功德？	What are the benefits of eating a measured amount?
籌量所食不恣於腹，多食增羸，知而不樂，除貪滅病斷諸懈怠，善人所行是業無疑。	One measures the food one eats and does not indulge one’s belly. Eating too much increases weakness. Knowing this, one does not delight in it. One removes greed, extinguishes sickness, cuts off all laziness. It is what good people do. This practice is without doubt.
問：	Question:
云何受節量食？	How does one undertake to eat a measured amount?
云何為失？	How is it lost?
答：	Answer:
若受飯食，應自思惟，所須多少。	If one receives rice, one should think to oneself how much one needs.
以為常准，不取長食。	Taking this as a constant standard, one does not take a large amount of food.
善知籌量，斷無期度，謂節量食。	To know well how to measure and to cut off indefiniteness is called eating a measured amount.
若不如是，此則為失。	If one does not do so, this is a loss.
云何受時後不食？	How does one undertake not to eat after the proper time?
斷於望想、離於長食，知是過患、見時後不食功德，我從今日斷於長食，受時後不食。	One cuts off looking forward to eating and is far from eating a large amount of food. Knowing these faults and seeing the benefits of not eating after the proper time, I from today onwards cut off eating a large amount of food and undertake not to eat after the proper time.
云何時後不食功德？	What are the benefits of not eating after the proper time?
斷所貪樂，節護其身，離於宿食、息所營求、無告於他、不隨心欲，善人所行是業無疑。	One cuts off what one is greedy for and delights in. One protects one’s body. One is far from eating stale food. One ceases to seek things. One does not inform others. One does not follow one’s own desires. It is what good people do. This practice is without doubt.
問：	Question:
時後幾種？	How many kinds of eating after the proper time are there?
云何為受？	How is it undertaken?
云何為失？	How is it lost?
答：	Answer:
時後有二種，謂不節邊、受持邊。	There are two kinds of eating after the proper time: the limit of not being moderate and the limit of undertaking.
云何不節邊？	What is the limit of not being moderate?
若受長食，得別請罪，不當更食。	If one receives a large amount of food, one commits an offence for which one deserves a special invitation. One should not eat again.
云何受持邊？	What is the limit of undertaking?
已食二十一揣食，不當更受。	Having eaten twenty-one morsels of food, one should not receive more.
時後不食則斷於長，若受長食，失時後不食。	Not eating after the proper time means cutting off a large amount. If one receives a large amount of food, one loses the practice of not eating after the proper time.
云何受無事處？	How does one undertake to be in a secluded place?
國中喧雜，識觸五塵心生染樂，若住閙處去來紛動。	The country is noisy. The senses come into contact with the five sense objects, and the mind gives rise to attachment and pleasure. If one lives in a noisy place, one is restless coming and going.
知是過患、復見無事處功德，我從今日斷國中住受無事處。	Knowing these faults and seeing the benefits of a secluded place, I from today onwards cut off living in the country and undertake to be in a secluded place.
云何無事處功德？	What is the benefit of a secluded place?
離於國中喧雜識觸五塵心生染樂。	Being far from the noisy country where the senses come into contact with the five sense objects and the mind gives rise to attachment and pleasure.
若住閙處去來紛動，見十種語功德最勝可愛、天人歡喜，不樂狎俗樂，得寂寂、樂少聲，從心禪坐，善人所行是業無疑。	If one lives in a noisy place, one is restless coming and going. Seeing that the benefit of the ten kinds of speech is the most excellent and lovable, that gods and men are joyful, that one does not delight in intimacy with the laity, that one delights in being quiet, that one delights in little sound, that one sits in meditation as one pleases, it is what good people do. This practice is without doubt.
問：	Question:
云何最後無事處？	What is the last secluded place?
云何為受？	How is it undertaken?
云何為失？	How is it lost?
答：	Answer:
離於國城，栖處郊外、避於邊遠，取中人四肘五百弓內，是最後無事處。	To be far from the country and the city, to live in the suburbs, to avoid the remote border areas, and to take a place within five hundred bows of a man of four cubits, this is the last secluded place.
除國中住，此謂無事處。	To exclude living in the country, this is a secluded place.
若住國中，則失無事處。	If one lives in the country, one loses the secluded place.
云何受樹下坐？	How does one undertake to sit under a tree?
捨於覆處、不積畜，修治貪受求索。	One gives up a covered place, does not accumulate, repair, be greedy for, receive, or seek.
知是為過，見樹下功德，我從今日斷於覆處，受樹下住。	Knowing this to be a fault, and seeing the benefits of being under a tree, I from today onwards cut off being in a covered place and undertake to live under a tree.
云何樹下功德？	What are the benefits of living under a tree?
依樂可愛不交世俗，樂離作務與天同止，斷住處嫉及離愛著，善人所行是業無疑。	One relies on what is pleasant and lovable, does not associate with the laity, delights in being far from work, and lives with the gods. One cuts off jealousy of the dwelling place and is far from craving and attachment. It is what good people do. This practice is without doubt.
問：	Question:
何樹可住？	Under what tree can one live?
何樹可離？	From what tree should one stay away?
云何而受？	How does one undertake it?
云何能失？	How can one lose it?
答：	Answer:
於日中時樹影至處，及無風時葉所墮處，是所可住。	At noon, the place where the shadow of the tree reaches, and when there is no wind, the place where the leaves fall, is where one can live.
除危朽樹、空腐樹、鬼神樹，離諸覆處，是受樹下。	Excluding dangerous and decaying trees, hollow and rotten trees, and trees of spirits and gods, and being far from all covered places, is to undertake to be under a tree.
若往覆處，則失樹下。	If one goes to a covered place, one loses the practice of being under a tree.
云何受露地住？	How does one undertake to live in the open?
不樂覆處及在樹下藏畜物處。	One does not delight in a covered place and in a place under a tree where things are stored.
知是過患，見露住功德，我從今日斷不樂處受露地住。	Knowing these faults, and seeing the benefits of living in the open, I from today onwards cut off the place one does not delight in and undertake to live in the open.
云何露住功德？	What are the benefits of living in the open?
莫往不樂處，斷懈怠睡眠，猶如野鹿隨意而行無所追慕，善人所行是業無疑。	Do not go to a place you do not delight in. Cut off laziness and sleep. Be like a wild deer that goes wherever it pleases and has no attachments. It is what good people do. This practice is without doubt.
云何為受？	How is it undertaken?
云何為失？	How is it lost?
斷於覆處及在樹下，是受露住。	To cut off a covered place and being under a tree is to undertake to live in the open.
若住覆處及在樹下，則失露住。	If one lives in a covered place and under a tree, one loses the practice of living in the open.
云何受塚間住？	How does one undertake to live in a charnel ground?
若於餘處少行放逸、不起畏惡，知是過患，見塚間功德，我從今日斷於餘處受塚間住。	If in other places one is a little heedless and does not give rise to fear and evil, knowing this to be a fault and seeing the benefits of a charnel ground, I from today onwards cut off other places and undertake to live in a charnel ground.
云何受塚間功德？	What are the benefits of undertaking to live in a charnel ground?
得死時念、得不淨相、得非人敬重，不起放逸、伏於欲染、多所厭患、不懼可畏，觀身空寂、斷計常想，善人所行是業無疑。	One gets the recollection of death, one gets the perception of impurity, one is respected by non-human beings, one does not give rise to heedlessness, one subdues sensual desire, one has much disenchantment, one is not afraid of what is fearsome, one contemplates the body as empty and desolate, one cuts off the perception of permanence. It is what good people do. This practice is without doubt.
問：	Question:
云何受塚間功德？	How does one undertake the benefits of the charnel ground?
於何可住？	Where can one live?
於何可行？	Where can one go?
何受何失？	How does one undertake and how does one lose?
答：	Answer:
若恒有人常多哭泣、恒有烟火，若初欲住如是塚間，當先觀察，有餘靜處，便可往住。	If there are always people who cry a lot and there is always smoke and fire, if one wants to live in such a charnel ground at first, one should first observe whether there are other quiet places, and then one can go and live there.
若比丘止於塚間，不當作房及安床座，不從風坐、不逆風住，臥時不熟，無食魚味、不飲乳酪、不食麻粹、不觸肴肉，不住屋中，不安鉢器。	If a bhikkhu stays in a charnel ground, he should not build a hut or set up a bed. He should not sit against the wind or stay in the direction of the wind. When he sleeps, he should not sleep soundly. He should not eat fish or drink milk or yogurt. He should not eat sesame paste or touch meat. He should not live in a house or keep a bowl.
若人已去，捉持坐具及餘衣物，往到塚間，當其住處如擲物遠。	When the people have left, he takes his sitting mat and other clothes and goes to the charnel ground, to the place where he lives, as far as one can throw something.
明相現時，攝諸衣具還僧伽藍，除餘處住，是謂塚間。	When the sign of dawn appears, he gathers his clothes and returns to the monastery. To exclude living in other places is called the charnel ground.
若住餘處，則名為失。	If one lives in another place, it is called a loss.
云何受？	How does one undertake?
遇得處住，不樂人所貪、不惱他令避，知是過患、見遇得處功德，我從今日斷貪住處受遇得處。	To live wherever one finds a place, not to delight in what people are greedy for, not to annoy others and make them leave. Knowing these faults and seeing the benefits of a place one happens to find, I from today onwards cut off a place of greed and undertake to live in a place I happen to find.
云何遇得處功德？	What are the benefits of a place one happens to find?
覓知足處，貪於寂靜、斷多愛樂，人所敬重，住於慈悲，一向斂攝，善人所行是業無疑。	One seeks a place of contentment, is greedy for quiet, cuts off much craving and pleasure, is respected by people, abides in loving-kindness and compassion, and is completely collected. It is what good people do. This practice is without doubt.
云何為受？	How is it undertaken?
云何為失？	How is it lost?
斷貪所止，是謂依遇。	To cut off the place of greed is to rely on what one happens to find.
若往樂處，則名為失。	If one goes to a place of pleasure, it is called a loss.
云何受常坐不臥？	How does one undertake to always sit and not lie down?
於所住處睡眠懈怠，知是過患、見常坐功德，我從今日斷於惛臥，受常坐不臥。	In the place where one lives, one is sleepy and lazy. Knowing these faults and seeing the benefits of always sitting, I from today onwards cut off drowsiness and sleep and undertake to always sit and not lie down.
云何常坐功德？	What are the benefits of always sitting?
斷生怠處，除為身嫉、離染觸樂、少於纏睡，常多寂靜堪修禪勝，善人所行是業無疑。	One cuts off the place where laziness is born, removes jealousy for the body, is far from the pleasure of touching, has little entanglement and sleep, is always very quiet and is able to cultivate the victory of dhyāna. It is what good people do. This practice is without doubt.
云何為受？	How is it undertaken?
云何為失？	How is it lost?
謂斷睡臥。	It is to cut off sleep and lying down.
若寢名失。	If one sleeps, it is called a loss.
云何離糞掃衣？	How can one be far from the refuse-rag robe?
於居士施衣，芻麻古貝、憍奢耶、欽婆羅等，以方便受，不失納衣。	If one accepts robes from laypeople, such as those made of hemp, cotton, silk, or wool, by means of a stratagem, one does not lose the patched robe.
云何三衣？	What about the three robes?
若畜長衣已過十日，有月望衣、有功德衣、又有長衣，為護臥具敷具、覆瘡衣手巾雨浴衣，不受持不淨施，若以方便，不失三衣。	If one has kept an extra robe for more than ten days, there are the fortnightly robes, the merit robes, and also the extra robes for protecting the bedding, the sitting mat, the robe for covering a sore, the handkerchief, and the rain-bathing cloth. If one does not undertake and does not purify them by giving them away, if one uses a stratagem, one does not lose the three robes.
云何乞食方便？	What is the stratagem for begging for food?
若僧次食及常住食、行籌食、十五日食、布薩食、眾食、寺食，以方便受，不失乞食。	If there is food in the monastery in turns, and regular food, and food distributed by drawing lots, and food on the fifteenth day, and food on the uposatha day, and food for the community, and food in the monastery, if one accepts it by means of a stratagem, one does not lose the practice of begging for food.
若見此過，亦應捨離。	If one sees these faults, one should also abandon them.
云何次第乞食方便？	What is the stratagem for begging for food in sequence?
見象馬等當門而鬪可羞鄙處，諸如是等若見宜避。	If one sees elephants, horses, etc., fighting at the gate, or a shameful and vulgar place, and so on, if one sees it, one should avoid it.
又見旃陀羅、覆鉢學家、隨和上闍梨客行比丘，諸如是等方便而越，不失次第。	Also, if one sees a caṇḍāla, a family that has been put under the inverted bowl, a bhikkhu who is travelling with his preceptor or teacher as a guest, and so on, if one skips them by means of a stratagem, one does not lose the practice of begging in sequence.
云何一坐食方便？	What is the stratagem for eating in one sitting?
若正食時，見象馬牛蛇、雨、和上、闍梨、客比丘來，方便而起，起已更食，不失一坐。	If, while one is eating properly, one sees an elephant, horse, cow, snake, rain, preceptor, teacher, or guest bhikkhu coming, one gets up by means of a stratagem, and after getting up one eats again, one does not lose the single sitting.
若節量食及時後食，無方便。	If one eats a measured amount and eats after the proper time, there is no stratagem.
云何無事處方便？	What is the stratagem for a secluded place?
或為受戒、懺罪、問法、布薩自恣、自病、看疾、問經疑處，如是等緣，方便住聚落，不失無事處。	For the sake of undertaking the precepts, confessing sins, asking about the Dhamma, uposatha and pavāraṇā, one’s own illness, looking after the sick, and asking about doubtful points in the scriptures, and for such reasons, one may live in a village by means of a stratagem and not lose the secluded place.
云何樹下方便？	What is the stratagem for being under a tree?
若遇雨時宜入覆處，明相既現還而不失樹下。	If one encounters rain, one should enter a covered place. When the sign of dawn has appeared, one returns and does not lose the practice of being under a tree.
露住、塚間，遇得此等方便，亦復如是，餘住處可住。	For living in the open, in a charnel ground, and wherever one happens to find a place, the stratagems are also like this. One can live in other dwelling places.
常坐不臥無方便。	For always sitting and not lying down, there is no stratagem.
復有一說：	There is another saying:
若灌鼻時得作方便，不失常坐。	If one is irrigating the nose, one can use a stratagem and not lose the practice of always sitting.
以此十三頭陀，更成八法。	These thirteen ascetic practices are further formed into eight practices.
如毘曇中說八頭陀，是時後不食攝。	As it is said in the Abhidhamma, there are eight ascetic practices. The practice of not eating after the proper time is included.
節量、一坐，其所受持成一種類，是無事處攝。	The practice of eating a measured amount and eating in one sitting, when undertaken, form one category. The practice of being in a secluded place is included.
樹下、露坐、塚間，何故於無事處？	Under a tree, in the open, and in a charnel ground. Why in a secluded place?
若營造房舍樂為作務，多所聚蓄愛著住處，非心所樂。	If one builds a hut and delights in doing work, accumulates much, and is attached to the dwelling place, it is not what the mind delights in.
作如是意，於樹下塚間露地淨住，是故成八。	With such an intention, one lives purely under a tree, in a charnel ground, and in the open. Therefore, it becomes eight.
於八頭陀復成三法：	From the eight ascetic practices, three practices are further formed:
一無事處、二糞掃衣、三行乞食。	1. a secluded place, 2. the refuse-rag robe, and 3. begging for food.
若三清淨，頭陀成滿。	If these three are pure, the ascetic practices are fulfilled.
故佛為難陀說：	Therefore, the Buddha said to Nanda:
何時見汝成無事處、受糞掃衣、不時後食，趣養身命，無見所欲。	“When will I see you in a secluded place, wearing a refuse-rag robe, not eating after the proper time, just to nourish your body, without seeing what you desire?”
問：	Question:
誰名頭陀分？	Who is said to have a share in the ascetic practices?
頭陀有幾種法？	The ascetic practices have how many kinds of states?
云何三行人修頭陀行？	How do the three kinds of practitioners cultivate the practice of the ascetic practices?
幾頭陀有時節？	How many ascetic practices have a time limit?
有是頭陀說頭陀？	Is it that he who has the ascetic practices speaks of the ascetic practices?
答：	Answer:
有十三頭陀，是佛所說，佛所制戒，此謂頭陀分。	There are thirteen ascetic practices, which were spoken of by the Buddha and for which the Buddha laid down precepts. This is called the share in the ascetic practices.
此不應說善、不善、無記。	This should not be said to be wholesome, unwholesome, or indeterminate.
何以故？	Why is that?
不善人與惡欲同故，不除惡欲，共起非法貪樂利養，是故不善。	Because an unwholesome person is the same as having an evil desire. He does not remove the evil desire, and together they give rise to unrighteous greed and pleasure in gain. Therefore, it is unwholesome.
頭陀幾種法者，謂有二頭陀法：	How many kinds of states do the ascetic practices have? They have two states:
不貪、不癡。	non-greed and non-delusion.
如佛所說：	As the Buddha said:
若糞掃衣比丘，依少欲知足，樂靜無疑，依於解脫，是謂受糞掃衣。	“If a bhikkhu who wears a refuse-rag robe relies on having few desires and contentment, delights in quiet and has no doubts, and relies on freedom, this is called undertaking the refuse-rag robe.”
諸餘頭陀，亦復如是不貪不癡。	All the other ascetic practices are also like this, with no greed and no delusion.
以此不貪於此十三處能除貪欲，以此不癡於十三處能除無明。	Through this non-greed one can remove greed in these thirteen places. Through this non-delusion one can remove ignorance in the thirteen places.
復次以此不貪，佛之所許，能生厭患相似無疑，除欲染欺誑；	Furthermore, through this non-greed, which is permitted by the Buddha, one can give rise to a disenchantment that is similar to being without doubt, and remove the deception of sensual desire.
以此不癡，相似除身羸欺誑。	Through this non-delusion, one can similarly remove the deception of physical weakness.
此二頭陀法，是不貪不癡。	These two states of the ascetic practices are non-greed and non-delusion.
云何三行人修頭陀行？	How do the three kinds of practitioners cultivate the practice of the ascetic practices?
謂貪癡行人是修頭陀行，嗔恚行人不能修行。	The practitioner of greed and delusion is the one who practises the ascetic practices. The practitioner of hatred cannot practise them.
何以故貪癡行人而能修行頭陀？	Why is it that the practitioner of greed and delusion can practise the ascetic practices?
如貪人至愛成不放逸，若不放逸則能伏貪。	As a greedy person, through his great love, becomes heedful, and if he is heedful, he can subdue greed.
如癡無疑，依頭陀受成不放逸，若不放逸則能伏癡。	As one who is deluded and without doubt, relying on the undertaking of the ascetic practices, becomes heedful, and if he is heedful, he can subdue delusion.
何故貪癡人修行頭陀？	Why do the practitioners of greed and delusion practise the ascetic practices?
瞋人受苦更成其惡，如痰病者若服熱湯轉增其疾，是故瞋人不當修行。	A person of hatred who undergoes suffering will only increase his evil. It is like a person with a phlegm disease who, if he drinks hot soup, will only increase his illness. Therefore, a person of hatred should not practise them.
復說瞋人應住無事處及在樹下。	It is also said that a person of hatred should live in a secluded place and under a tree.
何故住無事處？	Why should he live in a secluded place?
以無世間苦故。	Because he is without worldly suffering.
幾頭陀有時節？	How many ascetic practices have a time limit?
三頭陀八月時。	Three ascetic practices are for the eight-month period.
謂樹下住、露地住、塚間住，是安居時，佛聽覆處。	They are living under a tree, living in the open, and living in a charnel ground. During the rains retreat, the Buddha allows a covered place.
問：	Question:
云何是頭陀說頭陀？	What is it to have the ascetic practices and to speak of the ascetic practices?
答：	Answer:
亦有頭陀說頭陀，有頭陀不說頭陀，有非頭陀說有頭陀，有非頭陀不說頭陀。	There are those who have the ascetic practices and speak of the ascetic practices. There are those who have the ascetic practices and do not speak of the ascetic practices. There are those who do not have the ascetic practices and speak of having the ascetic practices. There are those who do not have the ascetic practices and do not speak of the ascetic practices.
云何有頭陀說頭陀？	Who are those who have the ascetic practices and speak of the ascetic practices?
謂阿羅漢成就頭陀受。	It is an Arahant who has accomplished the undertaking of the ascetic practices.
云何有頭陀不說頭陀？	Who are those who have the ascetic practices and do not speak of the ascetic practices?
謂阿羅漢不成就頭陀受。	It is an Arahant who has not accomplished the undertaking of the ascetic practices.
云何有非頭陀說頭陀？	Who are those who do not have the ascetic practices and speak of the ascetic practices?
謂學人及凡夫成就頭陀受。	It is a trainee and an ordinary person who has accomplished the undertaking of the ascetic practices.
云何非頭陀不說頭陀？	Who are those who do not have the ascetic practices and do not speak of the ascetic practices?
謂學人凡夫不成就頭陀受。	It is a trainee and an ordinary person who has not accomplished the undertaking of the ascetic practices.
問：	Question:
頭陀何相？	What is the characteristic of the ascetic practices?
何味？	What is their manifestation?
何起？	What is their proximate cause?
答：	Answer:
少欲為相，知足為味，無疑為起。	Having few desires is their characteristic. Contentment is their manifestation. Being without doubt is their proximate cause.
復次無所著為相，無過為味，不退為起。	Furthermore, being without attachment is their characteristic. Being without fault is their manifestation. Not declining is their proximate cause.
云何初中後？	What are the beginning, the middle, and the end?
謂受為初，修行為中，歡喜為後。	Undertaking is the beginning, practice is the middle, and joy is the end.

4 - CHAPTER 4 Exposition of Concentration (Samādhi-niddesa)

分別定品第四	Chapter Four: On the Analysis of Concentration
問：	Question:
爾時淨戒坐禪人，已行頭陀受，成就勝善處，當何所作？	At that time, the person who sits in meditation with pure morality has already practised the undertaking of the ascetic practices and has accomplished a superior and good place. What should he do?
答：	Answer:
令定起。	Let concentration arise.
問：	Question:
何定？	What is concentration? What is its characteristic? What is its manifestation? What is its proximate cause? What is its basis? Who can undertake dhyāna? What is the difference between freedom, concentration, and attainment? How many causes of concentration can be seen, by which one gives rise to concentration? How many states obstruct concentration? How many benefits of concentration are there? How many requisites for concentration are there? How many kinds of concentration are there? How does one give rise to concentration?
何相？
何味？
何起？
何處？
何人受禪？
解脫定、正受何差別？
幾定因可見，以此起定？
障定有幾法？
幾定功德？
定幾眾具？
幾種定？
云何起定？
答：	Answer:
定者有清淨心，一向精進與寂靜功德等，正真住不亂，此謂定。	Concentration is a pure mind, one-pointed energy, equal to the quality of peace, a right and true abiding without distraction. This is called concentration.
復次煩惱猛風無傾心慮，如殿裏燈光焰不動。	Furthermore, the fierce wind of the defilements does not disturb the mind. It is like the flame of a lamp in a hall that does not move.
如阿毘曇說：	As it is said in the Abhidhamma:
若心正住無所攀緣亦不動亂，寂靜無著，正定、定根、定力，此謂為定。	“If the mind abides rightly without any object of attachment and is also not disturbed, is quiet and without attachment, it is right concentration, the faculty of concentration, and the power of concentration. This is called concentration.”
云何相何味？	What is its characteristic, what is its manifestation?
何起？	What is its proximate cause?
何處？	What is its basis?
心住是相，伏怨是味，寂靜是起，於染不著心得解脫是名為處。	The abiding of the mind is its characteristic. The subduing of the enemy is its manifestation. Quietude is its proximate cause. The mind being freed from attachment to defilements is called its basis.
何人受定？	Who can undertake concentration?
謂受心數等、方便定等，如手執稱，令心心數等，如鉢中油。	One who undertakes the mental factors and so on, and the concentration of the means and so on, like holding a balance in one’s hand, makes the mind and the mental factors equal, like oil in a bowl.
念與精進等行為定，猶如四馬齊力牽車。	Mindfulness and energy being equal in practice is concentration, like four horses pulling a chariot with equal strength.
思惟等為定，如彼箭師注心調直。	Thinking being equal is concentration, like an arrow-maker who focuses his mind on straightening the arrow.
以除怨故，如藥消毒。	Because of removing the enemy, it is like medicine that neutralizes poison.
如毘曇說：	As it is said in the Abhidhamma:
斂攝是定義。	“Collection is the meaning of concentration.
從是定義，滿是定義。	From this meaning of concentration, fulfilment is the meaning of concentration.”
禪者四禪，謂初禪等。	Dhyāna is the four dhyānas, that is, the first dhyāna and so on.
解脫者，謂八解脫，內有色想外觀色等。	Freedom is the eight freedoms, such as having the perception of form within and seeing forms outside.
定者三定，謂有覺有觀等。	Concentration is the three concentrations, such as that with initial and sustained application of thought.
正受者，謂九次第正受。	Attainment is the nine successive attainments.
云何為禪？	What is dhyāna?
思惟事故、思惟怨故、心喜樂故、離障解脫故、令平等故、方便發定故、得自在故、不以一義住正受故、樂起定故。	Because of thinking about things, because of thinking about the enemy, because the mind is joyful, because it is far from the hindrances and is freedom, because it makes things equal, because it brings forth concentration by means of a stratagem, because it attains freedom, because it does not abide in one meaning in attainment, because it delights in giving rise to concentration.
解脫正受者，幾功德令定得起？	Freedom and attainment. How many qualities cause concentration to arise?
見四功德，令定得起。	Seeing four qualities causes concentration to arise.
云何為四？	What are the four?
現見法樂樂住、以觀樂事、神通現證、有具足。	Abiding happily in the bliss of the present life, the matter of the bliss of contemplation, the direct realization of supernormal powers, and the fulfilment of existence.
何者現見法樂樂住？	What is abiding happily in the bliss of the present life?
謂人得定，能生無漏，心起悅味，受出世樂，現見法樂樂住。	When a person attains concentration, he can give rise to the untainted. His mind gives rise to a pleasant taste. He experiences the supramundane bliss. He abides happily in the bliss of the present life.
是故世尊說：	Therefore, the Blessed One said:
彼此身從靜生喜，使得清涼，令漸圓滿，具足成就等。	“In this very body, from seclusion is born joy. One makes it cool, makes it gradually complete, and accomplishes it fully, and so on.”
如佛告比丘：	As the Buddha told the bhikkhus:
我先作尼乾，七日七夜身不動搖，口不言說默然端住，一向受樂。	“I was formerly a Nigaṇṭha. For seven days and seven nights my body did not move, my mouth did not speak, I was silent and sat upright, experiencing only bliss.”
是謂於聖法現見法樂樂住。	This is, in the holy teaching, abiding happily in the bliss of the present life.
以觀樂事者，謂坐禪人得心定，事無有蓋纏，調柔堪受持，觀見陰入界等，自性安樂。	As for the matter of the bliss of contemplation, a person who sits in meditation and attains concentration of mind has no hindrances or fetters. He is supple and fit for work. He contemplates the aggregates, sense spheres, and elements, and so on, and their own-nature is peace and happiness.
是故世尊教諸比丘應當修行，如是一切以心依如實知。	Therefore, the Blessed One taught the bhikkhus that they should practise. In this way, all is based on the mind knowing things as they really are.
神通現證者，已得定人依證五通，謂如意、天耳、他心、宿命、天眼。	As for the direct realization of supernormal powers, a person who has attained concentration relies on the realization of the five supernormal powers: the power of will, the divine ear, the knowledge of others’ minds, the recollection of past lives, and the divine eye.
是故世尊說：	Therefore, a Blessed One said:
已得心定，隨宜轉變，如是一切令得如意。	“Having attained concentration of mind, one can transform oneself as one pleases. In this way, all can be accomplished as one wishes.”
有具足者，已得定人未到無學，終令不退。	As for the fulfilment of existence, a person who has attained concentration but has not yet reached the state of one who has nothing more to learn will never fall back.
由定得報，得色無色有具足。	Through concentration one attains rebirth. One attains the fulfilment of existence in the form and formless realms.
如佛所說：	As the Buddha said:
少修初禪得梵天眷屬，如是種類一切生彼。	“By practising the first dhyāna a little, one becomes a member of the retinue of the Brahma gods. In this way, all of one’s kind are born there.”
如是一切此四功德，能生彼定，一一當起。	In this way, all these four qualities can give rise to that concentration. Each one should be brought forth.
障定有幾者，謂八法：	How many obstructions to concentration are there? They are eight states:
欲欲、嗔恚、懈怠、睡眠、調戲、疑惑、無明、無喜樂。	sensual desire, hatred, sloth, torpor, restlessness, doubt, ignorance, and lack of joy.
一切惡法是障法。	All evil states are obstructive states.
幾定因者，謂有八法。	How many causes of concentration are there? There are eight states.
是因出離不嗔，明相不亂。	They are the causes: renunciation, non-hatred, the perception of light, and non-distraction.
一切善法令心歡喜，能生法智，是為定因。	All wholesome states that make the mind joyful can give rise to the knowledge of the Dhamma. These are the causes of concentration.
幾定資者，謂有七種戒：	How many requisites for concentration are there? There are seven kinds of morality:
眾具知足、覆蔽根門、節量飲食、初中後夜而不睡眠、常念智慧、住處靜寂。	the requisites, contentment, guarding the sense-faculty doors, moderation in eating, not sleeping in the first, middle, and last watches of the night, always being mindful of wisdom, and a quiet dwelling place.
定有幾種者，定有二種：	How many kinds of concentration are there? There are two kinds of concentration:
一世間定、二出世間定。	1. mundane concentration and 2. supramundane concentration.
聖果所得謂出世定，餘名世定。	What is attained by the noble fruit is called supramundane concentration. The rest is called mundane concentration.
其世間定，是有漏、有結、有縛，是流、是厄、是蓋、是戒盜見盜、是取、是煩惱，此謂世間定。	Mundane concentration has taints, has fetters, has bondage, is a flood, is a yoke, is a hindrance, is the theft of morality and the theft of views, is grasping, is a defilement. This is called mundane concentration.
與此相違，名出世定。	The opposite of this is called supramundane concentration.
復次定有二種：	Furthermore, there are two kinds of concentration:
邪定、正定。	wrong concentration and right concentration.
云何邪定？	What is wrong concentration?
不善一心，是謂邪定；	Unwholesome one-pointedness is called wrong concentration.
若善一心，是謂正定。	If it is wholesome one-pointedness, it is called right concentration.
邪定當斷，正定應修。	Wrong concentration should be cut off. Right concentration should be cultivated.
復次定有二種：	Furthermore, there are two kinds of concentration:
外定、安定。	outer concentration and inner concentration.
彼彼定初分，此謂外定。	The initial part of each concentration is called outer concentration.
性除無間，此謂安定。	The nature that removes the immediately preceding is called inner concentration.
復次定有三種：	Furthermore, there are three kinds of concentration: concentration with initial and sustained application of thought, concentration without initial application but with a little sustained application of thought, and concentration without initial and sustained application of thought.
有覺有觀定、無覺少觀定、無覺無觀定。	What is with initial and sustained application of thought?
云何有覺有觀？	The first dhyāna has initial and sustained application of thought. The second dhyāna has no initial application but a little sustained application of thought. The remaining dhyānas have neither initial nor sustained application of thought.
謂初禪有覺有觀，二禪無覺少觀，餘禪無覺無觀。	Furthermore, there are three kinds of concentration: concentration born of joy, concentration born of pleasure, and concentration born of equanimity.
復次定有三種，謂共喜生定、共樂生定、共捨生定。	The first and second dhyānas are called born of joy. The third dhyāna is called born of pleasure. The fourth dhyāna is called born of equanimity.
初禪二禪謂共喜生，三禪謂共樂生，四禪謂共捨生。	Furthermore, there are three kinds of concentration: wholesome concentration, resultant concentration, and functional concentration.
復次定有三種：	What is wholesome concentration?
善定、報定、事定。	When a noble trainee and an ordinary person cultivate concentration in the form and formless realms, this is called wholesome concentration.
云何善定？	When a noble trainee and an ordinary person are born in the form and formless realms, this is called resultant concentration.
聖道學人及凡夫，修色無色定，是謂善定。	When one who has nothing more to learn experiences concentration in the form and formless realms, this is called functional concentration.
聖果學人凡夫，生色無色界，是謂報定。
無學人受色無色定，是謂事定。
復次定有四種：	Furthermore, there are four kinds of concentration:
欲定、色定、無色定、無所受定。	concentration of the desire realm, concentration of the form realm, concentration of the formless realm, and concentration that is not undertaken.
謂彼彼行正受行，是謂欲定。	The practice of each of the respective attainments is called concentration of the desire realm.
四禪是謂色定。	The four dhyānas are called concentration of the form realm.
四無色定及善業報，此謂無色定。	The four formless concentrations and the wholesome karma and its result are called concentration of the formless realm.
四道果，謂無所受定。	The four paths and fruits are called concentration that is not undertaken.
又定有四種修行，謂苦修行鈍智、苦修行利智、樂修行利智、樂修行鈍智。	Furthermore, there are four kinds of practice of concentration: painful practice with slow knowledge, painful practice with quick knowledge, pleasant practice with quick knowledge, and pleasant practice with slow knowledge.
此四人，一者密煩惱，二者疎煩惱，三者利根，四者鈍根。	Of these four persons, the first has dense defilements, the second has sparse defilements, the third has sharp faculties, and the fourth has dull faculties.
於密煩惱人鈍根苦修行，鈍智得定。	A person with dense defilements and dull faculties has a painful practice and attains concentration with slow knowledge.
密煩惱利根苦修行，利智得定。	A person with dense defilements and sharp faculties has a painful practice and attains concentration with quick knowledge.
疎煩惱人鈍根樂修行，鈍智得定。	A person with sparse defilements and dull faculties has a pleasant practice and attains concentration with slow knowledge.
疎煩惱利根樂修行，利智得定。	A person with sparse defilements and sharp faculties has a pleasant practice and attains concentration with quick knowledge.
於是密煩惱人，已密煩惱故，苦折伏煩惱，是故苦修行鈍根人以鈍根故，久積禪行覺鈍智，是故名鈍智。	Herein, a person with dense defilements, because of his dense defilements, painfully subdues the defilements. Therefore, it is a painful practice. A person with dull faculties, because of his dull faculties, accumulates the practice of dhyāna for a long time and realizes it with slow knowledge. Therefore, it is called slow knowledge.
以此方便，一切應分別。	By this means, all should be distinguished.
復次定有四種，謂小定小事、小定無量事、無量定小事、無量定無量事。	Furthermore, there are four kinds of concentration: small concentration with a small object, small concentration with a measureless object, measureless concentration with a small object, and measureless concentration with a measureless object.
云何小定小事？	What is small concentration with a small object?
定不隨心所得，定小精進，此謂小定小事。	The concentration that is not obtained according to one’s will, and the concentration with little energy. This is called small concentration with a small object.
云何小定無量事？	What is small concentration with a measureless object?
定不隨心所得，彼事大精進，此謂小定無量事。	The concentration that is not obtained according to one’s will, but the object with great energy. This is called small concentration with a measureless object.
云何無量定小事？	What is measureless concentration with a small object?
定隨心所得，彼事小精進，此謂無量定小事。	The concentration that is obtained according to one’s will, but the object with little energy. This is called measureless concentration with a small object.
云何無量定無量事？	What is measureless concentration with a measureless object?
定已隨心所得，彼事大精進，此謂無量定無量事。	The concentration that is already obtained according to one’s will, and the object with great energy. This is called measureless concentration with a measureless object.
復次定有四種：	Furthermore, there are four kinds of concentration:
欲定、精進定、心定、慧定。	concentration of desire, concentration of energy, concentration of mind, and concentration of wisdom.
欲定者，依欲修得，謂為欲定。	Concentration of desire is that which is cultivated and attained by relying on desire. This is called concentration of desire.
依精進得，謂精進定。	That which is attained by relying on energy is called concentration of energy.
依心修得，謂為心定。	That which is cultivated and attained by relying on the mind is called concentration of mind.
依慧修得，謂為慧定。	That which is cultivated and attained by relying on wisdom is called concentration of wisdom.
復次定有四種：	Furthermore, there are four kinds of concentration:
有定是佛所得非聲聞所得、有定聲聞所得非佛所得、有定是佛所得及聲聞所得、有定非佛所得非聲聞所得。	there is a concentration that is attained by a Buddha but not by a hearer, there is a concentration that is attained by a hearer but not by a Buddha, there is a concentration that is attained by a Buddha and by a hearer, and there is a concentration that is attained neither by a Buddha nor by a hearer.
大悲定、雙變定，是佛所得，非聲聞所得。	The concentration of great compassion and the concentration of the twin miracle are attained by a Buddha but not by a hearer.
學果定是聲聞所得，非佛所得。	The concentration of the fruit of a trainee is attained by a hearer but not by a Buddha.
九次第定、無學果定，佛所得及聲聞得。	The nine successive concentrations and the concentration of the fruit of one who has nothing more to learn are attained by a Buddha and by a hearer.
無想定，非佛所得非聲聞得。	The concentration of non-perception is attained neither by a Buddha nor by a hearer.
復次定有四種：	Furthermore, there are four kinds of concentration:
有定為起不為滅、有定為滅不為起、有定為起為滅、有定不為起亦不為滅。	there is a concentration for arising but not for cessation, there is a concentration for cessation but not for arising, there is a concentration for arising and for cessation, and there is a concentration neither for arising nor for cessation.
問：	Question:
云何為起不為滅？	What is for arising but not for cessation?
答：	Answer:
欲界善不善定，此謂為起不為滅。	Wholesome and unwholesome concentration in the desire realm. This is called for arising but not for cessation.
四聖道定，是為滅不為起。	The four holy path concentrations are for cessation but not for arising.
學及凡夫色無色善定，為起亦為滅。	Wholesome concentration in the form and formless realms of trainees and ordinary people is for arising and also for cessation.
一切果定及事定，非為起非為滅。	All fruit concentrations and functional concentrations are neither for arising nor for cessation.
復次定有四種：	Furthermore, there are four kinds of concentration:
初禪、二禪、三禪、四禪。	the first dhyāna, the second dhyāna, the third dhyāna, and the fourth dhyāna.
離於五蓋成就覺、觀、喜、樂、一心，此謂初禪。	Being far from the five hindrances and accomplishing initial application of thought, sustained application of thought, joy, pleasure, and one-pointedness. This is called the first dhyāna.
離於覺觀成就三枝，離喜成就二枝，離樂捨一心成就第四禪。	Being far from initial and sustained application of thought, one accomplishes the three factors. Being far from joy, one accomplishes the two factors. Being far from pleasure and with equanimity and one-pointedness, one accomplishes the fourth dhyāna.
復次定有五種，謂初禪、二禪、三禪、四禪、五禪。	Furthermore, there are five kinds of concentration: the first dhyāna, the second dhyāna, the third dhyāna, the fourth dhyāna, and the fifth dhyāna.
五禪者為五枝，覺、觀、喜、樂、一心，離五蓋成就五枝，是謂初禪。	The five dhyānas are for the five factors: initial application of thought, sustained application of thought, joy, pleasure, and one-pointedness. Being far from the five hindrances and accomplishing the five factors is called the first dhyāna.
離覺，成就四枝，是謂二禪。	Being far from initial application of thought, one accomplishes the four factors. This is called the second dhyāna.
離喜，成就二枝，是謂三禪。	Being far from joy, one accomplishes the two factors. This is called the third dhyāna.
離樂，成就二分，謂第四禪，所謂捨一心。	Being far from pleasure, one accomplishes the two parts, which is the fourth dhyāna, namely, equanimity and one-pointedness.
問：	Question:
何故說四禪及五禪？	Why are the four dhyānas and the five dhyānas spoken of?
答：	Answer:
由二人報故，第二禪二種，謂無覺無觀、無覺少觀。	Because of the rebirth of two kinds of persons, the second dhyāna is of two kinds: without initial and sustained application of thought, and without initial application but with a little sustained application of thought.
問：	Question:
是誰坐禪人，令初禪自在起第二禪？	Who is the person who sits in meditation and, having made the first dhyāna free, gives rise to the second dhyāna?
答：	Answer:
於麁覺觀攝念思惟，復知覺過患，令起無覺觀第二禪，是其修四禪次第。	He collects his thoughts and thinks about the coarse initial and sustained application of thought, and also knows the danger of initial application of thought, and thus gives rise to the second dhyāna without initial and sustained application of thought. This is the sequence of his cultivation of the four dhyānas.
復有一人已令初禪自在現起第二禪，於麁覺攝念思惟，唯知覺過患，見無覺少觀，起第二禪，是其受五禪次第，是故說於五禪。	There is another person who has already made the first dhyāna free and gives rise to the second dhyāna. He collects his thoughts and thinks about the coarse initial application of thought, and only knows the danger of initial application of thought, and sees that there is no initial application but a little sustained application of thought, and gives rise to the second dhyāna. This is the sequence of his undertaking of the five dhyānas. Therefore, the five dhyānas are spoken of.
復五種定：	There are also five kinds of concentration:
謂五分正受，喜滿、樂滿、心滿、光滿、觀想。	the five-fold attainment: fullness of joy, fullness of pleasure, fullness of mind, fullness of light, and the perception of contemplation.
於是初禪二禪喜滿，於是三禪樂滿，於他心智是名心滿，於天眼通是名光滿，從彼彼定起觀智是名觀想。	Herein, the first and second dhyānas are fullness of joy. Herein, the third dhyāna is fullness of pleasure. In the knowledge of others’ minds, this is called fullness of mind. In the divine eye power, this is called fullness of light. From this and that concentration, the arising of the knowledge of contemplation is called the perception of contemplation.
復次定有五種，謂五智正定，此現在樂亦未來樂報。	Furthermore, there are five kinds of concentration: the five knowledges and right concentration. This has happiness in the present and also happiness in the future as its reward.
依身智起此定，是聖所行無煩惱。	Relying on the knowledge of the body, one gives rise to this concentration. It is what the noble ones practise and is without defilements.
此定慧人修習，此定寂寂快樂，猗所得成就無二，不伏生死。	This concentration is cultivated by a wise person. This concentration is quiet and happy. Through tranquillity one attains accomplishment without duality, and one does not subdue birth and death.
此定寂寂最樂，猗成一性所得，非伏生死我。	This concentration is most quiet and blissful. Through tranquillity one attains accomplishment of a single nature, and it is not I who subdues birth and death.
此定念入念起、依身智起。	This concentration enters with mindfulness and arises with mindfulness. It arises relying on the knowledge of the body.
復次已分別行處已，分別修行事及下中上。	Furthermore, having already distinguished the resorts, one has already distinguished the matter of practice and the lower, middle, and upper.
以如是，定有多種可知，一切諸定皆入四定。	In this way, there are many kinds of concentration that can be known. All concentrations are included in the four concentrations.

5 - CHAPTER 5 The Search for a Good Friend

覓善知識品第五	Chapter Five: On Seeking a Good Friend
問：	Question:
爾時何以起定？	At that time, why does one give rise to concentration?
答：	Answer:
若初坐禪人欲生禪定，當覓勝善知識。	If a person who is beginning to sit in meditation wishes to give rise to dhyāna and concentration, he should seek a superior and good friend.
何以故？	Why is that?
初坐禪欲生禪定得最勝定，若離善知識，成不住分。	A person who is beginning to sit in meditation wishes to give rise to dhyāna and concentration and to attain the most excellent concentration. If he is far from a good friend, he will accomplish the part of not abiding.
如經中說：	As it is said in the suttas:
有雲比丘成於退分。	There was a bhikkhu named Megha who accomplished the declining part.
如人獨遊遠國，無侶開示隨意自行，如象無鉤。	He is like a person who travels alone to a distant country, without a companion to guide him, and who goes wherever he pleases, like an elephant without a hook.
若坐禪人所修之行，得善知識說法教誡令其攝受，示除過患使得善法，從教修行精勤苦行得最勝定。	If a person who sits in meditation, in the practice he cultivates, gets a good friend who teaches and instructs him and makes him receive it, shows him how to remove dangers and makes him attain wholesome states, and from the teaching he practises with energy and diligence and attains the most excellent concentration,
如富商主眾所敬貴，如親善人、如親父母。	he is like a wealthy merchant who is respected by the multitude, like a good friend, like a dear parent.
善知識者，如象所繫令不動故，如御車人使隨去住故，如人執拕為得善道，如醫治病為消苦楚，猶如天雨潤益諸種，如母養兒、如父教子、如親無難、如友饒益、如師教誡，一切善法依是成滿。	A good friend is like an elephant that is tied up so that it does not move, like a charioteer who makes it go and stop as he wishes, like a person holding a tow-rope to get on the good path, like a doctor treating a disease to remove suffering, like the rain from the sky that moistens and benefits all kinds of seeds, like a mother nourishing her child, like a father teaching his son, like a relative who is without difficulties, like a friend who is beneficial, like a teacher who teaches. All wholesome states are fulfilled by relying on this.
是故世尊教於難陀：	Therefore, the Blessed One taught Nanda:
一切梵行，所謂善知識。	“The whole of the holy life is a good friend.”
是故當覓勝善之人為善朋友。	Therefore, one should seek a superior person as a good friend.
云何是勝善知識？	Who is a superior and good friend?
謂有所成就。	One who has some accomplishment.
明了修多羅、毘曇、毘尼，是謂所得成就。	He is well-versed in the suttas, the Abhidhamma, and the Vinaya. This is called the accomplishment of what has been obtained.
明了業種、得善神通，得見四諦，此二種人功德成就，是所當覓。	He is well-versed in the kinds of karma, has attained good supernormal powers, and has seen the Four Truths. A person with these two kinds of qualities is the one to be sought.
若不得二種功德成就人，以七分成就善知識，是亦當覓。	If one cannot find a person with these two kinds of qualities, a good friend who is accomplished in seven parts should also be sought.
云何七分？	What are the seven parts?
可敬愛、可重、可貴、能說、忍辱、說深語、不安非處。	To be respected and loved, to be revered, to be esteemed, to be able to speak, to be patient, to speak profound words, and not to be at ease in an improper place.
云何可敬愛？	What is to be respected and loved?
依二種行者，善說共住樂，心解不難，是謂可敬愛。	A practitioner of two kinds of practice, who speaks well and is pleasant to live with, and whose mind is easy to understand. This is called to be respected and loved.
可重者，戒行寂靜守念成就，不貪欲多語，是謂可重。	To be revered is to have a quiet moral conduct, to be accomplished in guarding mindfulness, not to be greedy, and not to talk much. This is called to be revered.
可貴者，聞慧功德成就，知坐禪可重，是為可貴。	To be esteemed is to be accomplished in the qualities of hearing and wisdom, and to know that sitting in meditation is to be revered. This is called to be esteemed.
能說者，我言可愛可重可貴有果，如是思惟：	To be able to speak is to think: ‘My words are lovable, venerable, and have a result.’
饒益彼故、尊重法故，於非可作制伏攝受終不棄捨，是謂能說。	Thus thinking, for the benefit of the other, and out of respect for the Dhamma, one controls and receives what is not to be done, and never abandons it. This is called to be able to speak.
忍辱者，能令無滯綺語總語相，如賢聖故，是謂忍辱。	To be patient is to be able to be without hindrance from frivolous talk and general talk, and because one is like a worthy and noble person. This is called to be patient.
深語者，通達業處，若分別、想念、作意、安著，皆由執相，善說如法，不如法煩惱取相能令滅盡，是說深語。	Profound words are to be well-versed in the meditation subjects. If one distinguishes, perceives, thinks, makes attentive, and establishes, it is all due to grasping the sign. One speaks well according to the Dhamma. The defilements of what is not the Dhamma and grasping the sign one can cause to be extinguished. This is to speak profound words.
不安非處者，若於姓族住處業聚誦著非住可避，若於堪事處行令得安隱，是住可住，此謂不安非處。	Not to be at ease in an improper place is that if one is in a clan, a dwelling place, a group of workers, or a place where one is attached to recitation, and it is not a place to stay, one can avoid it. If one is in a place where one can do things and acts to get peace, this is a place to stay. This is called not to be at ease in an improper place.
以此七分成就，是善知識可覓。	One who is accomplished in these seven parts is a good friend to be sought.
問：	Question:
云何應覓？	How should one seek?
答：	Answer:
若知某甲住處是功德成就可重，若有禪師應當往彼。	If one knows that a certain person’s dwelling place is a place of merit and is venerable, and if there is a dhyāna master, one should go to him.
若自不知、餘處同學知，應往親覲。	If one does not know oneself, and a fellow student in another place knows, one should go and visit him.
已知時節如法未說其意，恭敬勞問起居，諮訪所行：	Having known the proper time and without yet having spoken of his intention according to the Dhamma, one respectfully asks about his well-being and inquires about his practice:
何處國土何處住止，有眾安住，有僧靜坐，有是禪師，其行若為？	“In what country, in what place does he live? Is there a community that lives in peace? Is there a Saṅgha that sits in quiet? Is there a dhyāna master? What is his practice like?
以何功德一切所貴？	With what qualities is he esteemed by all?”
應作如是問。	One should ask in this way.
同學應答：	The fellow student should answer:
某國某住某眾禪坐，某禪師眾所愛重。	“In such and such a country, in such and such a dwelling, such and such a community sits in dhyāna, and such and such a dhyāna master is loved and respected by the community.”
得聞是已深思隨喜，當往彼處親覲受行。	Having heard this, one thinks deeply and rejoices, and should go to that place to visit and receive instruction.
應整衣服到和上所，自說意樂。	One should arrange one’s robes and go to the preceptor and explain one’s intention and pleasure.
和上聽我，我當往彼親覲禪師。	“Preceptor, listen to me. I will go to that place to visit the dhyāna master.”
和上應聽，答善哉，我亦隨喜，是善人所作。	The preceptor should give permission and answer: “Good, I also rejoice. This is what a good person does.”
此謂善人共住、善人所行，是隨法修行，若見聞者得大利益，何況共住。	This is called living with a good person. What a good person does is to practise according to the Dhamma. If one sees and hears it, one gets great benefit, how much more so if one lives with him.
汝當往彼。	You should go there.
汝已往彼，慎莫放逸，若是善人可勤修學。	When you have gone there, you should not be heedless. If he is a good person, you should diligently study.
若於一時及一切時，等加信敬，誠當善語，守護身口，曉解修行，當得成就。	If at one time and at all times, one has equal faith and respect, one should certainly speak well, guard one’s body and speech, and understand and practise, and one will accomplish it.
一切依師莫生輕易，如初嫁小女性事舅姑，應生慚愧聽受教誡。	In all things one should rely on the teacher and not be disrespectful. Like a newly married young woman who serves her husband’s parents, one should have shame and listen to the instructions.
若見弟子無衣服湯藥，若往彼時如法料理，說法教誡。	If one sees that the disciple has no clothes, medicine, or drink, if one goes to that place, one should manage things according to the Dhamma and teach the Dhamma.
及至，將送行坐，教以善法。	When one arrives, one should be sent off and sit down, and be taught the wholesome Dhamma.
彼坐禪人齊整衣服，恭敬圍遶禮師足下，於行所半路園外諸有水地，往彼一處衣鉢革屣澡罐禪具，高置一處不使近水，當浴不聲。	That person who sits in meditation arranges his robes, respectfully circumambulates and bows at the teacher’s feet. At the halfway point of the journey, outside the garden, wherever there is water, one goes to a place, puts one’s robe, bowl, leather sandals, water pot, and meditation equipment in a high place and does not let it get near the water. One should bathe without making a sound.
若浴竟已，齊整衣服，著欝多羅僧，衣鉢禪具置右肩上，卷僧伽梨若置肩上。	When one has finished bathing, one arranges one’s robes, puts on the uttarāsaṅga, puts the robe, bowl, and meditation equipment on one’s right shoulder, and folds the saṅghāṭi and puts it on one’s shoulder.
若入寺舍，低蓋繞塔。	If one enters a monastery, one lowers one’s head and circumambulates the stūpa.
若見比丘，當往諮問：	If one sees a bhikkhu, one should go and ask:
此處有坐禪人不？	“Is there a person who sits in meditation in this place?
有糞掃衣人不？	Is there a person who wears a refuse-rag robe?
有乞食人不？	Is there a person who begs for food?
有律師不？	Is there a Vinaya master?
有者於何處住？	If so, where does he live?
從何可至？	From where can one go to him?”
有者當往。	If there is, one should go.
若無此人，有律師者，我亦當往。	If there is not such a person, and there is a Vinaya master, I will also go.
又無律師，誰為上座，我亦當往。	If there is also no Vinaya master, who is the elder? I will also go.
若上座大僧為取衣鉢，勿與；	If the elder is a great monk, do not give him the robe and bowl to take.
若餘小者，應與。	If he is a junior, one should give them.
若無人取，下置一處。	If there is no one to take them, put them down in a place.
若見上座，應當禮足於一面住。	If one sees the elder, one should bow at his feet and stand to one side.
舊住比丘以坐以水及澡洗處如法供給，延其消息安其衣鉢，示其便處，訪問僧制。	The resident bhikkhu gives a seat, water, and a place to wash according to the Dhamma, and inquires about his news, puts his robe and bowl in order, shows him a convenient place, and asks about the rules of the Saṅgha.
日將入時，周行寺內。	When the sun is about to set, one walks around the monastery.
若見律師，共語諮問所疑之罪及不犯罪。	If one sees a Vinaya master, one talks with him and asks about doubtful offences and non-offences.
若見阿毘曇師，為應修慧，當問陰入界業。	If one sees an Abhidhamma master, in order to cultivate wisdom, one should ask about the aggregates, sense spheres, elements, and karma.
若見頭陀人，為相應慧，當問頭陀功德。	If one sees a person who practises the ascetic practices, for the sake of the corresponding wisdom, one should ask about the benefits of the ascetic practices.
若住於彼，日日應往處處諮問。	If one lives there, one should go day by day to various places to ask.
若欲行，當屏牒臥具，禮大僧足，白云行去。	If one wants to leave, one should secretly arrange one’s bedding, bow at the feet of the great monk, and say that one is leaving.
此是比丘為客法用。	This is the practice for a bhikkhu as a guest.
於彼坐禪人，應住親近。	That person who sits in meditation should live close by.
禪師若至，雖小亦代取衣鉢。	If the dhyāna master arrives, even if he is a junior, one should take his robe and bowl for him.
禪師之法，可行不可行不應即行令去，是先所作應當修行。	The practice of a dhyāna master is that what can be practised and what cannot be practised should not be practised immediately, so that it goes away. This is what was done before and should be practised.
若欲教人先取覺。	If one wants to teach someone, one should first get a feel for them.
學坐禪人先已行法，看視住處安置衣鉢，少時消息知識時節，親覲禪師恭敬禮拜，少時靜默當坐。	The person who is learning to sit in meditation has already practised the Dhamma. He looks at the dwelling place and arranges his robe and bowl. After a short while, he gets to know the time and visits the dhyāna master, respectfully bows, and sits quietly for a short while.
若禪師問所欲，當隨說所樂，若不問者則不應說。	If the dhyāna master asks what he wants, he should say what he likes. If he does not ask, he should not say.
從此已後，楊枝澡洗等，當請依止修所行業。	From then on, for things like the toothbrush and washing, he should ask for dependence and practise what he has to practise.
若乞時至，往問闍梨，如法當作。	When it is time to beg, he goes and asks the preceptor what to do according to the Dhamma.
食時若至，為闍梨洗足及安坐處授鉢。	When it is time to eat, he washes the preceptor’s feet and prepares a seat and offers the bowl.
於其自鉢食，應問闍梨所取多少，安置自鉢減與弟子。	From his own bowl he eats. He should ask the preceptor how much to take. He puts it in his own bowl and gives less to his disciple.
如是攝受，如是不難。	In this way he is received, and in this way it is not difficult.
爾時食已，取闍梨鉢洗訖安處，知時親覲恭敬禮拜，少時靜默當坐。	At that time, after eating, he takes the preceptor’s bowl, washes it, and puts it away. Knowing the time, he visits, respectfully bows, sits quietly for a short while.
若闍梨問，隨說所樂。	If the preceptor asks, he says what he likes.
若不問，禮拜闍梨，請聽我說本來所欲。	If he does not ask, he bows to the preceptor and asks for permission to say what he originally wanted.
若蒙聽許，隨意問。	If he gets permission, he asks as he pleases.
闍梨若聽，一切當說。	If the preceptor gives permission, he should say everything.
若不問，禮阿闍梨，覓時節當說我來因緣，願闍梨聽我所說。	If he does not ask, he bows to the preceptor and looks for an opportunity to say the reason for his coming. “Preceptor, please listen to what I have to say.”
若阿闍梨聽，一切其所樂當說。	If the preceptor listens, he should say all that he likes.
闍梨言善哉，如法教誡，應當攝受。	The preceptor says, “Good,” and teaches him according to the Dhamma, and he should accept it.
是故世尊說偈：	Therefore, the Blessed One spoke a verse:
以時而親近，　　令心無憍慢，	One should associate at the proper time, and make the mind free from arrogance.
梵行能護法，　　譬如樹無風。	The practice of the holy life can protect the Dhamma, like a tree that is not in the wind.
念法而修行，　　及法戲自樂，	One should practise while recollecting the Dhamma, and one should delight in the Dhamma.
法住法分別，　　當說如實法。	One should abide in the Dhamma, analyse the Dhamma, and should speak according to reality.
毀法不當行，　　綺語憂戲笑，	One should not practise the destruction of the Dhamma, nor frivolous talk, sorrow, and laughter.
瞋恚勿懈怠，　　忿恨貪慢癡，	One should not be angry or lazy, nor have anger, hatred, greed, pride, or delusion.
愛染佷戾等，　　修行悉伏除。	Craving, attachment, insolence, and so on, one should subdue and remove them all in one’s practice.
守義不自高，　　知善誠實語，	One should guard the meaning and not be self-exalting, and should speak what is good and true.
為定實知聞。	For the sake of concentration, one should truly know what one has heard.
若人輒放逸，	If a person is heedless,
聞慧不增長；	his learning and wisdom will not increase.
若人知正法，	If a person knows the true Dhamma,
天人所恭敬。	he will be respected by gods and men.
恭敬成信心，	From respect comes faith.
多聞能護法，　　令得所樂聞。	Much learning can protect the Dhamma, and one will get to hear what one delights in.
如是諸功德，　　隨法能修行，	All these qualities,
能生勝妙解，　　成就智慧人。	if one can practise according to the Dhamma,
	one can give rise to a superior and wonderful understanding, and become a person of accomplished wisdom.
若有如是師，　　當修不放逸。
	If there is such a teacher,
	one should practise without heedlessness.
解脫道論卷第二	Discourse on the Path to Freedom, Roll 2
#----------------------------------------------------------------------	#----------------------------------------------------------------------
#【經文資訊】大正新脩大藏經第 32 冊 No.	#【經文資訊】大正新脩大藏經第 32 冊 No. 1648 解脫道論
1648 解脫道論	#【版本記錄】發行日期： 2023-12，最後更新： 2022-10-12
#【版本記錄】發行日期：	#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
2023-12，最後更新：	#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
44846	#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#----------------------------------------------------------------------
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#----------------------------------------------------------------------
解脫道論卷第三	Discourse on the Path to Freedom, Roll 3
阿羅漢優波底沙梁言大光造	Composed by the Arahant Upatissa, who is called ‘Great Light’ in [the language of the] Liang
梁扶南三藏僧伽婆羅譯	Translated by the Funanese Tripiṭaka Master Saṅghapāla of the Liang [dynasty]

6 - CHAPTER 6 Exposition of Temperaments (Caritaniddesa)

分別行品第六	Chapter Six: On the Analysis of Conduct
爾時依止阿闍梨，以數日觀其行。	At that time, relying on the preceptor, one observes his conduct for several days.
其行相應行處，應當教於是行者十四行：	The conduct that corresponds to his conduct in the meditation subject, he should be taught. There are fourteen kinds of conduct for a practitioner:
欲行、瞋恚行、癡行、信行、意行、覺行、欲瞋恚行、欲癡行、瞋癡行、等分行、信意行、信覺行、意覺行、等分行。	conduct of desire, conduct of hatred, conduct of delusion, conduct of faith, conduct of intellect, conduct of speculation, conduct of desire and hatred, conduct of desire and delusion, conduct of hatred and delusion, conduct of equal parts, conduct of faith and intellect, conduct of faith and speculation, conduct of intellect and speculation, and conduct of equal parts.
復次愛見慢等種種行可知。	Furthermore, various kinds of conduct, such as that of craving, views, and pride, can be known.
於是貪欲意使行性樂著，無異於是義，由行故成十四人：	Herein, the nature of the conduct that has the latent tendency of greed and pleasure is not different from this meaning. Because of conduct, there are fourteen kinds of persons:
欲行人、嗔行人、癡行人、信行人、意行人、覺行人、欲瞋行人、欲癡行人、瞋癡行人、等分行人、信意行人、信覺行人、意覺行人、等分行人。	a person of lustful conduct, a person of hateful conduct, a person of deluded conduct, a person of faithful conduct, a person of intelligent conduct, a person of speculative conduct, a person of lustful and hateful conduct, a person of lustful and deluded conduct, a person of hateful and deluded conduct, a person of equal-parts conduct, a person of faithful and intelligent conduct, a person of faithful and speculative conduct, a person of intelligent and speculative conduct, and a person of equal-parts conduct.
於是欲欲、欲使、欲性、欲樂，此謂欲行人。	Herein, desire for sensuality, the latent tendency of desire, the nature of desire, and the pleasure of desire, this is called the person of lustful conduct.
其欲常行增上欲，是謂欲行。	His desire always acts as a predominant desire. This is called lustful conduct.
如是一切當分別。	In this way, all should be distinguished.
爾時此十四人略成七人：	At that time, these fourteen persons are briefly formed into seven persons:
如是欲行人、信行人成一；	Thus the person of lustful conduct and the person of faithful conduct become one.
瞋行人、意行人成一；	The person of hateful conduct and the person of intelligent conduct become one.
癡行人、覺行人成一；	The person of deluded conduct and the person of speculative conduct become one.
欲瞋行人、信意行人成一；	The person of lustful and hateful conduct and the person of faithful and intelligent conduct become one.
欲癡行人、信覺行人成一；	The person of lustful and deluded conduct and the person of faithful and speculative conduct become one.
瞋癡行人、意覺行人成一；	The person of hateful and deluded conduct and the person of intelligent and speculative conduct become one.
二等分行人成一。	The two persons of equal-parts conduct become one.
問：	Question:
何故欲行人、信行人成一？	Why do the person of lustful conduct and the person of faithful conduct become one?
答：	Answer:
欲行人於善朋增長信行欲，親覲功德故。	A person of lustful conduct, through his association with good friends, increases his faithful conduct and desire, because of his close association with their qualities.
復次以三行欲及信，此句成一相，有愛念義、覓功德義，非捨義。	Furthermore, through three conducts, lust and faith, this phrase becomes one sign. It has the meaning of love and affection, the meaning of seeking merit, and the meaning of not abandoning.
於是欲者念欲、信者念善，欲者覓欲功德、信者覓善功德，欲者不捨非可愛為相、信者不捨可愛為相，是故欲行及信行成一相。	Herein, the one who lusts thinks of lust, and the one who has faith thinks of the good. The one who lusts seeks the merit of lust, and the one who has faith seeks the merit of the good. The one who lusts has the characteristic of not abandoning what is not lovable, and the one who has faith has the characteristic of not abandoning what is lovable. Therefore, the conduct of lust and the conduct of faith become one sign.
問：	Question:
何故瞋恚行及意行成一？	Why do the conduct of hatred and the conduct of intellect become one?
答：	Answer:
瞋行人於善朋增長智行瞋，親覲功德故。	A person of hateful conduct, through his association with good friends, increases his intellectual conduct and hatred, because of his close association with their qualities.
復次以三行瞋恚及智成一相，非愛念故、覓瞋故捨故。	Furthermore, through three conducts, hatred and knowledge become one sign. Because of not having love and affection, because of seeking hatred, and because of abandoning.
於是瞋人非安愛念、智者非安行念，瞋恚人覓瞋、智者覓行過患，瞋人安捨、智者安捨行，是故瞋行人及意行成一相，等故。	Herein, a person of hatred does not have a peaceful love and affection, and a wise person does not have a peaceful thought of conduct. A person of hatred seeks hatred, and a wise person seeks the danger of conduct. A person of hatred abides in abandoning, and a wise person abides in abandoning conduct. Therefore, the conduct of hatred and the conduct of intellect become one sign, because they are equal.
問：	Question:
何故癡行人及覺行人成一？	Why do the person of deluded conduct and the person of speculative conduct become one?
答：	Answer:
癡行人為得善，增長覺行癡，親覲功德故、信慧動離故。	A person of deluded conduct, in order to attain the good, increases his speculative conduct and delusion, because of his close association with their qualities, and because of his being moved by faith and wisdom and being far from them.
復次以二行，癡覺成一相，不自定故、動故。	Furthermore, through two conducts, delusion and speculation become one sign. Because of not being self-determined, and because of being moved.
於是癡安亂故不安、覺種種覺憶故成不安，癡無所趣向成動、覺輕安故成動，是故癡行及覺行成一相，等故。	Herein, the one who is deluded is not at peace because of being disturbed, and the one who speculates is not at peace because of various speculations and recollections. The one who is deluded has no goal and becomes moved, and the one who speculates is light and at ease and becomes moved. Therefore, the conduct of delusion and the conduct of speculation become one sign, because they are equal.
以此方便，餘行當分別，如是此成七人。	By this means, the other conducts should be distinguished. In this way, they become seven persons.
於此七人云何速修行？	Of these seven persons, who has a quick practice?
云何遲修行？	Who has a slow practice?
欲行人速修行，以安可教化，信力故、癡覺薄故。	A person of lustful conduct has a quick practice, because he is easy to teach, because of the power of faith, and because his delusion and speculation are weak.
瞋行人速修行，安可教化，有意力故、癡覺薄故。	A person of hateful conduct has a quick practice, because he is easy to teach, because of the power of intellect, and because his delusion and speculation are weak.
癡行人遲修行，難可教化，有癡覺力故、信意薄故。	A person of deluded conduct has a slow practice, because he is difficult to teach, because of the power of delusion and speculation, and because his faith and intellect are weak.
欲瞋行人速修行，安可教化，有信意力故、癡覺薄故。	A person of lustful and hateful conduct has a quick practice, because he is easy to teach, because of the power of faith and intellect, and because his delusion and speculation are weak.
欲癡行人遲修行，難可教化，不安信故、癡覺力故。	A person of lustful and deluded conduct has a slow practice, because he is difficult to teach, because he does not abide in faith, and because of the power of delusion and speculation.
瞋癡行人遲修行，難可教化，不安意故、癡覺力故。	A person of hateful and deluded conduct has a slow practice, because he is difficult to teach, because he does not abide in intellect, and because of the power of delusion and speculation.
等分行人遲修行，難可教化，不安住意故、有癡覺力故。	A person of equal-parts conduct has a slow practice, because he is difficult to teach, because he does not abide in a stable intellect, and because he has the power of delusion and speculation.
爾時此七人，由本煩惱成三：	At that time, these seven persons, due to their original defilements, become three:
欲行人、嗔恚行人、癡行人。	a person of lustful conduct, a person of hateful conduct, and a person of deluded conduct.
問：	Question:
此三行何因緣？	What are the causes of these three conducts?
云何可知此欲行人、此瞋行人、此癡行人。	How can one know that this is a person of lustful conduct, this is a person of hateful conduct, and this is a person of deluded conduct?
云何行受衣、乞食、坐臥行處威儀？	What is the practice for undertaking clothes, begging for food, sitting and lying down, and deportment in the meditation subject?
答：	Answer:
初所造因緣、諸行界為因緣、過患為因緣。	The cause is the first creation, the cause is the elements of all conducts, the cause is the dangers.
云何諸行初所造因緣？	What is the cause of the first creation of all conducts?
於初可愛方便故，多善業成欲行人。	Because of the means of loving in the beginning, one has much wholesome karma and becomes a person of lustful conduct.
復從天堂落生於此，多起殺割桁械怨業，成瞋行人。	Furthermore, having fallen from heaven and been born here, one has much karma of killing, cutting, shackling, and enmity, and becomes a person of hateful conduct.
不愛業所覆，從地獄從龍生墮落生此。	Being covered by unlovely karma, having fallen from hell and from the dragon world and been born here.
初多飲酒離間成癡行人，從畜生墮落生此。	In the beginning, one drank much wine and caused discord and became a person of deluded conduct, having fallen from the animal world and been born here.
如是行，初造因緣。	Thus the conduct has its cause in the first creation.
云何界為因緣？	What is the cause of the elements?
二界最近故成癡行人，所謂地界、水界。	Because the two elements are closest, one becomes a person of deluded conduct, namely, the earth element and the water element.
二界最近故成瞋行人，所謂火界、風界。	Because the two elements are closest, one becomes a person of hateful conduct, namely, the fire element and the wind element.
四界等故成欲行人。	Because the four elements are equal, one becomes a person of lustful conduct.
如是諸行，界為因緣。	Thus all conducts have the elements as their cause.
云何過患為因緣？	What is the cause of the dangers?
最多淡成欲行人，最多瞻成瞋行人，最多風成癡行人。	He who has the most phlegm becomes a person of lustful conduct. He who has the most bile becomes a person of hateful conduct. He who has the most wind becomes a person of deluded conduct.
復有說：	There is another saying:
最多淡成癡行人，最多風成欲行人。	He who has the most phlegm becomes a person of deluded conduct. He who has the most wind becomes a person of lustful conduct.
如是過患為因緣。	Thus the dangers are the cause.
云何可知此人欲行、此人瞋行、此人癡行？	How can one know that this person has a lustful conduct, this person has a hateful conduct, and this person has a deluded conduct?
答：	Answer:
以七行可知。	It can be known by seven conducts.
如是以事、以煩惱、以行、以受取、以食、以業、以臥。	Thus by the object, by the defilements, by the conduct, by the undertaking, by the food, by the work, and by the lying down.
云何以事可知？	How can it be known by the object?
欲行人見所有事。	A person of lustful conduct sees all things.
未常見而見，既見。	He sees what he has never seen before, and having seen it,
恒觀於真實過患不作意，於小功德成不難，不從此欲解脫。	he constantly contemplates it without paying attention to the real danger, and with a small merit he becomes not difficult, and he is not freed from this desire.
既觀不能捨行，知於餘事。	Having contemplated, he cannot abandon the conduct. He knows about other things.
諸如是行，欲行可知，嗔行人者，見所有如是事，如倦不能久看，隨取過患多毀人，於多功德非不難。	By such conduct, lustful conduct can be known. A person of hateful conduct, seeing all such things, is like one who is tired and cannot look for a long time. He takes up the fault and often blames people. With much merit he is not not difficult.
從此不捨，唯以過患得已便，知行餘事亦如是，行瞋行可知。	From this he does not abandon, and only with the fault does he get his way. He knows that his conduct in other matters is also like this. By this conduct, hateful conduct can be known.
癡行人見所有如是事，於功德過患成信他，聞他人所薄亦薄、聞他所讚歎亦讚歎，自不知故。	A person of deluded conduct, seeing all such things, relies on others for his belief in merit and danger. When he hears that others belittle something, he also belittles it. When he hears that others praise something, he also praises it, because he does not know himself.
以如是行於外事，癡行可知。	By such conduct in external matters, deluded conduct can be known.
如是以事。	Thus by the object.
問：	Question:
云何以煩惱可知？	How can it be known by the defilements?
答：	Answer:
欲行人五煩惱，多行嫉、慳、幻、諂、欲，此謂五。	A person of lustful conduct has five defilements, and often practises jealousy, stinginess, deceit, flattery, and lust. These are the five.
瞋恚行人五煩惱，多行忿、恨、覆、慳、瞋，此謂五。	A person of hateful conduct has five defilements, and often practises anger, hatred, hypocrisy, stinginess, and hatred. These are the five.
癡行人五煩惱，多行懶、懈怠、疑、悔、無明是五。	A person of deluded conduct has five defilements, and often practises sloth, laziness, doubt, remorse, and ignorance. These are the five.
如是以煩惱可知。	Thus it can be known by the defilements.
問：	Question:
云何以行？	How by the conduct?
答：	Answer:
欲行人見行以性，舉脚疾行平，舉脚平，下脚不廣，舉脚可愛行。	A person of lustful conduct is seen by his natural conduct. He lifts his feet quickly and walks smoothly. He lifts his feet smoothly. He puts his feet down not widely. He lifts his feet in a lovely way.
如是以行，欲行可知。	By such conduct, lustful conduct can be known.
嗔恚行人見行以性，急起脚急下，相觸以半脚入地。	A person of hateful conduct is seen by his natural conduct. He lifts his feet quickly and puts them down quickly. They touch each other. Half of his foot enters the ground.
如是已行，瞋恚人可知。	Having walked in this way, a person of hateful conduct can be known.
癡行人見行以性，起脚摩地亦摩下，以脚觸脚行。	A person of deluded conduct is seen by his natural conduct. He lifts his feet and rubs the ground, and also rubs when he puts them down. His feet touch each other when he walks.
以如是行，癡行人可知。	By such conduct, a person of deluded conduct can be known.
如是以行。	Thus by the conduct.
問：	Question:
云何以著衣欲行人？	How does a person of lustful conduct wear his clothes?
答：	Answer:
欲行人若捉衣以性，不多見不寬著衣太下，周正圓，種種可愛可見。	A person of lustful conduct, if he holds his clothes by nature, does not see much. He does not wear his clothes loosely and too low. They are round and well-arranged. They are lovely and visible in various ways.
瞋行人著衣以性，大急太上，不周正不圓，不種種可愛，不可觀。	A person of hateful conduct wears his clothes by nature. They are very tight and too high. They are not well-arranged and not round. They are not lovely in various ways and not to be looked at.
癡行人若著衣以性，多寬，不周正不圓，非種種可愛可觀。	A person of deluded conduct, if he wears his clothes by nature, they are very loose. They are not well-arranged and not round. They are not lovely and to be looked at in various ways.
如是以著衣可知。	Thus it can be known by the wearing of clothes.
問：	Question:
云何以食可知？	How can it be known by the food?
答：	Answer:
欲行人樂肥甜，瞋恚行人樂酢，癡行人不定樂。	A person of lustful conduct likes rich and sweet food. A person of hateful conduct likes sour food. A person of deluded conduct likes things indefinitely.
復次欲行人食時，自量相應中適取揣食，亦知氣味，不速食，若得少味成大歡喜。	Furthermore, a person of lustful conduct, when he eats, takes a moderately sized morsel of food that is appropriate to his own measure. He also knows the taste and does not eat quickly. If he gets a little taste, he becomes very happy.
瞋行人見食，多取揣食滿口食，若得少味太瞋惱。	A person of hateful conduct, when he sees food, takes a large morsel of food and fills his mouth. If he gets a little taste, he becomes very angry.
癡行人見食，不圓小揣食不中適，少取以食塗染其口，半揣入口、半墮盤器，亂心不思惟食。	A person of deluded conduct, when he sees food, takes a small, unrounded morsel of food that is not of a moderate size. He takes a little and smears his mouth with the food. Half a morsel enters his mouth, and half falls into the bowl. He eats with a distracted mind and without thinking.
如是以欲可知。	Thus it can be known by the lust.
問：	Question:
云何以事知？	How can it be known by the work?
欲行人掃地，平身捉掃箒，不駃不知土沙而能清淨。	A person of lustful conduct sweeps the floor. He holds the broom with a level body. He is not fast and does not know the earth and sand, but he can make it clean.
瞋行人若掃地，急捉掃箒，兩邊駃除去土沙，急聲，雖淨潔而不平等。	A person of hateful conduct, if he sweeps the floor, he holds the broom tightly. He quickly removes the earth and sand from both sides. He makes a loud noise. Although it is clean, it is not even.
愚癡行人若掃地，寬捉掃箒，輾轉看盡處處不淨，亦不平等。	A person of deluded conduct, if he sweeps the floor, he holds the broom loosely. He looks around and sees that it is not clean everywhere, and it is also not even.
如是浣染縫等，一切事平等作不與心，是欲人瞋行人。	In this way, washing, dyeing, sewing, etc., all work is done equally and without giving one’s mind to it. This is a person of lust and a person of hatred.
於一切事不平等作不與心。	In all things, he does not work equally and does not give his mind to it.
癡行人亂心，多作不成。	A person of deluded conduct has a distracted mind and does much but accomplishes little.
如是以事可知。	Thus it can be known by the work.
問：	Question:
云何以臥坐？	How by the lying down and sitting?
欲行人眠不駃，眠先拼擋臥處令周正平等，安隱置身屈臂眠，夜中有喚即起，如有所疑即答。	A person of lustful conduct does not sleep fast. Before sleeping, he arranges the sleeping place to be well-arranged and even. He places his body at ease, bends his arm and sleeps. In the night, if he is called, he gets up immediately. If he has any doubts, he answers immediately.
瞋行人若眠駃，隨得所安置，身面目頻蹙，於夜若有人喚即起瞋答。	A person of hateful conduct, if he sleeps fast, he places himself wherever he can. His face and eyes are frowning. In the night, if someone calls him, he gets up and answers angrily.
癡人若眠臥，處不周正，放手脚覆身而臥，夜中若有人喚，應聲噫噫久時方答。	A person of deluded conduct, if he sleeps, his place is not well-arranged. He lies with his hands and feet spread out and his body covered. In the night, if someone calls him, he answers “hmm, hmm” and takes a long time to answer.
如是以臥可知。	Thus it can be known by the lying down.
問何行何法用受衣、乞食、坐臥行處？	Question: What kind of clothes, alms-food, and sitting and lying place should be used for what kind of conduct?
若欲行人，衣麁不下色可憎，是與其衣當著。	If it is a person of lustful conduct, his clothes should be coarse and of a displeasing color, and he should wear them.
瞋行人衣精細，衣淨潔好色下可愛，是應當著。	If it is a person of hateful conduct, his clothes should be fine and delicate, clean and of a good color, and lovely to look at, and he should wear them.
癡行人衣隨所得當著。	If it is a person of deluded conduct, he should wear whatever clothes he gets.
欲行人乞食，麁不淨潔、無美氣味，少乞食。	A person of lustful conduct should beg for coarse food that is not clean and has no good smell, and he should beg for little food.
瞋行人乞食，肥美淨潔、好氣味，如意所得。	A person of hateful conduct should beg for rich and delicious food that is clean and has a good smell, and he should get what he wants.
癡行人乞食，隨所得有節。	A person of deluded conduct should beg for whatever he gets, with moderation.
欲行人臥坐於樹影水間，於小遠村處，復於未成寺。	A person of lustful conduct should lie down and sit in the shade of a tree by the water, in a place a little far from the village, and also in an unfinished monastery.
於無臥具處，是其當眠坐。	He should sleep and sit in a place without bedding.
瞋行人坐臥樹影水邊，成就平正，於寺已成，臥具具足，成其坐臥處。	A person of hateful conduct should sit and lie in the shade of a tree by the water, which is well-leveled. In a monastery that is already finished and has complete bedding, he should have his sitting and lying place.
癡行人依師親覲當住。	A person of deluded conduct should live in close attendance on his teacher.
欲行人行處，麁飯飲食處，若入聚落應向日而行，於惡人處是其當行。	As for the conduct of a person of lustful conduct, his resort should be a place with coarse rice and food. If he enters a village, he should walk towards the sun. He should go to a place of evil people.
瞋恚行人處，於飯水飲食具足，逐日而入，多信向人處是其當入。	As for the conduct of a person of hateful conduct, his resort should be a place with plenty of rice, water, and food. He should enter with the sun. He should enter a place where there are many people of faith.
癡行人隨所得處。	A person of deluded conduct should go to whatever place he gets.
欲行人威儀多行脚處，瞋行人依坐臥，癡行人依行處。	As for the deportment of a person of lustful conduct, he should walk much. A person of hateful conduct should rely on sitting and lying down. A person of deluded conduct should rely on the resort.
於是散向，欲者依可愛境界為信，瞋恚者不可愛境界為信，癡者不觀為因。	Herein, as for the scattered, the lustful has faith in a lovable object, the hateful has faith in an unlovable object, and the deluded has as his cause not contemplating.
欲者如奴，瞋恚者如主，癡者如毒。	The lustful is like a slave, the hateful is like a master, and the deluded is like poison.
貪者少過患斷無染，瞋恚大過患使無染，癡者大過患斷無染。	The greedy has little danger and is cut off from defilement. The hateful has great danger and is made free from defilement. The deluded has great danger and is cut off from defilement.
欲行人樂色，瞋行人樂諍，癡行人樂懈怠。	A person of lustful conduct delights in form, a person of hateful conduct delights in strife, and a person of deluded conduct delights in laziness.

7 - CHAPTER 7 Exposition of the Meditation Subjects

分別行處品第七	Chapter Seven: On the Analysis of the Meditation Subject
爾時依止師觀其所行，授三十八行，當復教示令二行相應。	At that time, relying on the teacher and observing his conduct, one is given thirty-eight meditation subjects and should be taught again so that it corresponds to the two kinds of conduct.
問：	Question:
云何三十八行處？	What are the thirty-eight meditation subjects?
答：	Answer:
謂十一切入：	They are the ten all-pervading kasinas:
地、水、火、風、青、黃、赤、白、空處、識處一切入。	the earth, water, fire, wind, blue, yellow, red, white, space, and consciousness all-pervading kasinas.
又十不淨想：	Also, the ten perceptions of impurity:
膖脹想、青淤想、爛想、棄擲想、鳥獸食噉想、身肉分張想、斬斫離散想、赤血塗染想、虫臭想、骨想。	the perception of a bloated corpse, the perception of a livid corpse, the perception of a festering corpse, the perception of a discarded corpse, the perception of a corpse eaten by birds and beasts, the perception of a dismembered corpse, the perception of a chopped and scattered corpse, the perception of a blood-stained corpse, the perception of a worm-eaten corpse, and the perception of a skeleton.
又十念：	Also, the ten recollections:
念佛、念法、念僧、念戒、念施、念天、念死、念身、念數息、念寂寂。	recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, recollection of morality, recollection of generosity, recollection of the gods, recollection of death, recollection of the body, recollection of breathing, and recollection of peace.
又四無量心：	Also, the four immeasurables:
慈、悲、喜、捨。	loving-kindness, compassion, joy, and equanimity.
觀四大、食不淨想、無所有處、非非想處。	Contemplation of the four great elements, the perception of the impurity of food, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception.
斯謂三十八行處。	These are the thirty-eight meditation subjects.
此三十八行處，以九行當知最勝。	These thirty-eight meditation subjects should be known as the most excellent in nine ways.
一以禪、二以正越、三以增長、四以緣、五以事、六以勝、七以地、八以取、九以人。	1. by dhyāna, 2. by transcendence, 3. by increase, 4. by condition, 5. by object, 6. by excellence, 7. by plane, 8. by taking up, 9. by person.
問：	Question:
云何為禪？	What is by dhyāna?
答：	Answer:
謂十行處成禪外行。	Ten meditation subjects accomplish the practice outside of dhyāna.
又十一行處成就初禪。	Also, eleven meditation subjects accomplish the first dhyāna.
又三行處成就三禪。	Also, three meditation subjects accomplish the three dhyānas.
又一行處成就四禪。	Also, one meditation subject accomplishes the fourth dhyāna.
又九行處成就四禪五禪。	Also, nine meditation subjects accomplish the fourth and fifth dhyānas.
又四行處成就無色四禪。	Also, four meditation subjects accomplish the four formless dhyānas.
問：	Question:
云何十行處成禪外行？	What are the ten meditation subjects that accomplish the practice outside of dhyāna?
答：	Answer:
除數息及觀身，餘八念及觀四大、食不淨想，是謂十外行。	Excluding the recollection of breathing and the contemplation of the body, the remaining eight recollections and the contemplation of the four great elements and the perception of the impurity of food are the ten external practices.
問：	Question:
云何十一行處初禪所攝？	What are the eleven meditation subjects that are included in the first dhyāna?
答：	Answer:
十不淨想及觀身，是謂初禪所攝。	The ten perceptions of impurity and the contemplation of the body are included in the first dhyāna.
問：	Question:
云何三行處，三禪所攝？	What are the three meditation subjects that are included in the three dhyānas?
答：	Answer:
謂慈、悲、喜。	They are loving-kindness, compassion, and joy.
問：	Question:
云何一行處四禪所攝？	What is the one meditation subject that is included in the fourth dhyāna?
答：	Answer:
謂捨。	It is equanimity.
問：	Question:
云何九行處，四禪五禪所攝？	What are the nine meditation subjects that are included in the fourth and fifth dhyānas?
答：	Answer:
除空一切入、識一切入，餘殘八一切入及數息念。	Excluding the space all-pervading kasina and the consciousness all-pervading kasina, the remaining eight all-pervading kasinas and the recollection of breathing.
問：	Question:
云何四行處，四無色所攝？	What are the four meditation subjects that are included in the four formless realms?
答：	Answer:
虛空一切入、識一切入、無所有處、非非想處，是名四行。	The boundless space all-pervading kasina, the boundless consciousness all-pervading kasina, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception are the four meditation subjects.
如是以禪可知。	Thus it can be known by dhyāna.
問：	Question:
云何以正越？	What is by transcendence?
答：	Answer:
入行處成為越色，除無色一切入，餘八一切入。	Entering the meditation subject to become the transcendence of form, excluding the formless all-pervading kasinas, are the remaining eight all-pervading kasinas.
餘三十行處，不成為越色。	The remaining thirty meditation subjects do not become the transcendence of form.
又三行處成為越事，二無色一切入及無所有處。	Also, three meditation subjects become the transcendence of the object: the two formless all-pervading kasinas and the sphere of nothingness.
餘三十五行處，不成為越事。	The remaining thirty-five meditation subjects do not become the transcendence of the object.
又一行處成為越想受，所謂非非想處。	Also, one meditation subject becomes the transcendence of perception and feeling, namely, the sphere of neither-perception-nor-non-perception.
餘三十七行，不成為越想受。	The remaining thirty-seven meditations do not become the transcendence of perception and feeling.
如是以越可知。	Thus it can be known by transcendence.
問：	Question:
云何以增長？	What is by increase?
答：	Answer:
十四行處可令增長，所謂十一切入及四無量心。	Fourteen meditation subjects can be increased, namely, the ten all-pervading kasinas and the four immeasurables.
餘二十四行處，不應令增長。	The remaining twenty-four meditation subjects should not be increased.
如是以增長可知。	Thus it can be known by increase.
問：	Question:
云何為緣？	What is as a condition?
答：	Answer:
九行處為神通緣，除無色一切入。	Nine meditation subjects are a condition for supernormal powers. Excluding the formless all-pervading kasinas,
八一切入，及分別虛空一切入。	the eight all-pervading kasinas, and the distinction of the boundless space all-pervading kasina.
餘三十行，不成神通緣。	The remaining thirty meditations do not become a condition for supernormal powers.
三十七行處成為毘婆舍那緣，除非非想處。	Thirty-seven meditation subjects become a condition for insight, except for the sphere of neither-perception-nor-non-perception.
又一行處不成毘婆舍那緣，所謂非非想處。	Also, one meditation subject does not become a condition for insight, namely, the sphere of neither-perception-nor-non-perception.
如是以緣可知。	Thus it can be known by condition.
問：	Question:
云何為事？	What is as an object?
答：	Answer:
二十一行處是分別事，十二行處是為實事，五行處不應說分別事、實事。	Twenty-one meditation subjects are objects of distinction. Twelve meditation subjects are real objects. Five meditation subjects should not be said to be objects of distinction or real objects.
問：	Question:
云何二十一行處是分別事？	What are the twenty-one meditation subjects that are objects of distinction?
答：	Answer:
除識一切入，餘九一切入，十不淨想及念數息、念身。	Excluding the consciousness all-pervading kasina, the remaining nine all-pervading kasinas, the ten perceptions of impurity, and the recollection of breathing and the recollection of the body.
問：	Question:
云何十二實事？	What are the twelve real objects?
答：	Answer:
識一切入、非非想處，及十禪外行。	The consciousness all-pervading kasina, the sphere of neither-perception-nor-non-perception, and the ten external practices of dhyāna.
問：	Question:
云何五不應說分別事及實事？	What are the five that should not be said to be objects of distinction and real objects?
答：	Answer:
謂四無量心及無所有處。	They are the four immeasurables and the sphere of nothingness.
復次二行處，內營事內事。	Furthermore, two meditation subjects have an internal object as an internal object.
又二行處，內營事外事。	Also, two meditation subjects have an internal object as an external object.
又一行處，外營事內事。	Also, one meditation subject has an external object as an internal object.
又二十一行處，外營事外事。	Also, twenty-one meditation subjects have an external object as an external object.
又四行處，內營事內事設外事。	Also, four meditation subjects have an internal object as an internal object or an external object.
又四行處，設內營事設外營事外事。	Also, four meditation subjects have an internal object or an external object as an external object.
又二行處，設內營事設外營事設內事設外事。	Also, two meditation subjects have an internal object or an external object as an internal object or an external object.
又一行處，內外營事內事。	Also, one meditation subject has an internal and external object as an internal object.
又一行處，內營事不應說及內事外事。	Also, one meditation subject has an internal object that should not be spoken of as an internal or external object.
於是二行處內營事內事者，謂識一切入及非非想處。	Herein, the two meditation subjects that have an internal object as an internal object are the consciousness all-pervading kasina and the sphere of neither-perception-nor-non-perception.
又二行處內營事外事者，所謂念數息、念身。	Also, the two meditation subjects that have an internal object as an external object are the recollection of breathing and the recollection of the body.
又一行處外營事內事者，所謂念死。	Also, the one meditation subject that has an external object as an internal object is the recollection of death.
又二十一行處外營事外事者，謂十不淨想、四無量心、四色一切入、虛空一切入及念佛念僧。	Also, the twenty-one meditation subjects that have an external object as an external object are the ten perceptions of impurity, the four immeasurables, the four form all-pervading kasinas, the boundless space all-pervading kasina, and the recollection of the Buddha and the recollection of the Saṅgha.
又四行處內營事內事設外事者，謂念戒、念施、觀於四大及不淨食想。	Also, the four meditation subjects that have an internal object as an internal object or an external object are the recollection of morality, the recollection of generosity, the contemplation of the four great elements, and the perception of the impurity of food.
又四行處設內營事設外營事說外事，謂四色一切入。	Also, the four meditation subjects that are said to have an internal object or an external object as an external object are the four form all-pervading kasinas.
又二行處設內營事設外營事設內事設外事，謂念法念寂寂。	Also, the two meditation subjects that have an internal object or an external object as an internal object or an external object are the recollection of the Dhamma and the recollection of peace.
又一行處內外營事內事，謂為念天。	Also, the one meditation subject that has an internal and external object as an internal object is the recollection of the gods.
又一行處內營事內事外事不應說，謂無所有處。	Also, the one meditation subject that has an internal object as an internal object and an external object that should not be spoken of is the sphere of nothingness.
又二行處過去事，謂識一切入及非非想處。	Also, two meditation subjects have a past object: the consciousness all-pervading kasina and the sphere of neither-perception-nor-non-perception.
又一行處於未來事，所謂念死。	Also, one meditation subject has a future object, namely, the recollection of death.
又一行處於現在事，所謂念天。	Also, one meditation subject has a present object, namely, the recollection of the gods.
又六行處設過去事設未來事設現在事，謂念佛念僧念戒念施，及觀四大不淨食想。	Also, six meditation subjects have a past object, a future object, and a present object: the recollection of the Buddha, the recollection of the Saṅgha, the recollection of morality, the recollection of generosity, and the contemplation of the four great elements and the perception of the impurity of food.
又二行處設過去事設現在事設不應說過去未來者，所謂念法、念寂寂。	Also, two meditation subjects have a past object and a present object that should not be said to be past or future: the recollection of the Dhamma and the recollection of peace.
又二十六行處不應設三世事，謂九一切入、十不淨想、四無量心，及念數息、念身、無所有處。	Also, twenty-six meditation subjects should not be said to have a past, present, or future object: the nine all-pervading kasinas, the ten perceptions of impurity, the four immeasurables, and the recollection of breathing, the recollection of the body, and the sphere of nothingness.
又四行處動事，謂火一切入、風一切入，及虫爛想，及念數息，其處則動，其相不動。	Also, four meditation subjects have a moving object: the fire all-pervading kasina, the wind all-pervading kasina, the perception of a worm-eaten corpse, and the recollection of breathing. The object moves, but the sign does not move.
餘三十四不動事。	The remaining thirty-four have a non-moving object.
如是以事可知。	Thus it can be known by the object.
問：	Question:
云何為勝？	What is by excellence?
答：	Answer:
八一切入、四無色定，是名勝，真實事故。	The eight all-pervading kasinas and the four formless concentrations are called excellent, because their objects are real.
以八一切入是名定勝故，彼第四禪得勝地故。	Because the eight all-pervading kasinas are excellent in concentration, they attain the excellent plane of the fourth dhyāna.
四無色定成勝。	The four formless concentrations are accomplished as excellent.
十不淨想及食不淨想是名想勝，以色、以形、以空、以方、以分別、以和合、以執著故、以不淨想事故。	The ten perceptions of impurity and the perception of the impurity of food are called excellent in perception, because of form, shape, space, direction, distinction, conjunction, and grasping, and because their objects are perceptions of impurity.
以十念處是名勝念，微細故、隨念故。	The ten recollections are called excellent in recollection because they are subtle and because they follow recollection.
四無量心以無過為勝，受饒益故。	The four immeasurables are excellent because they are without fault and because they are of great benefit.
觀四大是名慧勝，以執著空故。	The contemplation of the four great elements is called excellent in wisdom, because of the emptiness of grasping.
如是以勝可知。	Thus it can be known by excellence.
問：	Question:
云何以地？	What is by plane?
答：	Answer:
十二行處不生於天上，謂十不淨及念身、食不淨想。	Twelve meditation subjects are not born in the heavens: the ten perceptions of impurity and the recollection of the body and the perception of the impurity of food.
又十三行處不生於色有，初十二及數息念不生色有。	Also, thirteen meditation subjects are not born in the form realm: the first twelve and the recollection of breathing are not born in the form realm.
除四無色處，餘行處不生於無色有。	Excluding the four formless spheres, the other meditation subjects are not born in the formless realm.
如是以地可知。	Thus it can be known by plane.
問：	Question:
云何以取？	What is by taking up?
答：	Answer:
謂十七行處，以見應取相。	Seventeen meditation subjects should be taken up by seeing the sign.
除風一切入及無色一切入，餘七一切入、十不淨想。	Excluding the wind all-pervading kasina and the formless all-pervading kasinas, the remaining seven all-pervading kasinas and the ten perceptions of impurity.
又一行處以觸應取相，謂念數息。	Also, one meditation subject should be taken up by touching the sign, namely, the recollection of breathing.
又一行處，或以見或以觸應取，謂風一切入。	Also, one meditation subject should be taken up either by seeing or by touching, namely, the wind all-pervading kasina.
餘十九行處，以聞分別應取。	The remaining nineteen meditation subjects should be taken up by hearing and distinguishing.
又五行處，初坐禪人不應修行，四無色及捨。	Also, five meditation subjects should not be practised by one who is beginning to sit in meditation: the four formless concentrations and equanimity.
餘二十三，初學禪人應取。	The remaining twenty-three should be taken up by one who is beginning to learn dhyāna.
如是以取可知。	Thus it can be known by taking up.
問：	Question:
云何以人？	What is by person?
答：	Answer:
欲行人，四無量不應修行，以淨相故。	A person of lustful conduct should not practise the four immeasurables, because they have a pure sign.
何以故？	Why is that?
欲行人作意淨想非其所行，如痰病人多食肥腴非其所宜。	A person of lustful conduct who makes the perception of purity his object is not practising what he should. It is like a person with a phlegm disease who eats much rich food, which is not suitable for him.
瞋行人十不淨想不應修行，瞋恚想故，瞋恚作意非其所行。	A person of hateful conduct should not practise the ten perceptions of impurity, because they have a sign of hatred. The object of hatred is not what he should practise.
如瞻病人飲食沸熱非其所宜。	It is like a person with a bile disease who eats and drinks boiling hot things, which are not suitable for him.
癡行人未增長智，不應令起修行處，離方便故。	A person of deluded conduct, whose wisdom is not yet developed, should not be made to give rise to the practice of the meditation subject, because he is far from the means.
若離方便，其精進無果，如人騎象無鉤。	If he is far from the means, his energy will be fruitless, like a person riding an elephant without a hook.
欲行人應修不淨想及觀身，是其欲對治故。	A person of lustful conduct should cultivate the perception of impurity and the contemplation of the body, because they are the antidote to his lust.
瞋行人應修四無量心，是瞋對治故；	A person of hateful conduct should cultivate the four immeasurables, because they are the antidote to his hatred.
或當修色一切入，心隨逐故。	Or he should cultivate the form all-pervading kasinas, because his mind follows them.
信行人當修六念處，念佛為初信定故。	A person of faithful conduct should cultivate the six recollections, with the recollection of the Buddha as the first, for the sake of the certainty of faith.
意行人當修觀四大、於食不淨想、念死、念寂寂，深處故。	A person of intelligent conduct should cultivate the contemplation of the four great elements, the perception of the impurity of food, the recollection of death, and the recollection of peace, because they are profound.
復次意行人於一切行處無所妨礙。	Furthermore, a person of intelligent conduct has no obstruction in any of the meditation subjects.
覺行人當修念數息，以斷覺故。	A person of speculative conduct should cultivate the recollection of breathing, because it cuts off speculation.
癡行人以言問法、以時聞法、以恭敬法與師共住，令智增長。	A person of deluded conduct should ask about the Dhamma with words, hear the Dhamma at the proper time, and live with his teacher with a respectful attitude towards the Dhamma, so that his wisdom may grow.
於三十八行隨其所樂，應當修念死及觀四大最勝。	Of the thirty-eight meditation subjects, he should cultivate whatever he likes. The recollection of death and the contemplation of the four great elements are the most excellent.
復說於分別行處，我見彼勝。	It is also said that in the analysis of the meditation subjects, I see their excellence.
六人於所分別，略而為三。	The six persons, in what is distinguished, are briefly made into three.
問：	Question:
若然，於初有妨。	If so, there is an obstacle in the beginning.
答：	Answer:
二欲行人，謂鈍根、利根。	There are two kinds of lustful persons: those with dull faculties and those with sharp faculties.
為鈍根欲人修不淨觀，為其欲對治，是所應教，行修得除欲。	For the lustful person with dull faculties, one cultivates the contemplation of impurity. Because it is the antidote to his lust, he should be taught this. By practising it, he gets to remove his lust.
利根欲人，初信增長，當修念處，是所應教，行修得除欲。	For the lustful person with sharp faculties, whose faith is first increased, one should cultivate the recollections. He should be taught this. By practising it, he gets to remove his lust.
二瞋行人，謂鈍根、利根。	There are two kinds of hateful persons: those with dull faculties and those with sharp faculties.
為鈍根瞋恚行人，修四無量，是其瞋恚對治，是所應教，行修得除瞋。	For the hateful person with dull faculties, one cultivates the four immeasurables. This is the antidote to his hatred. He should be taught this. By practising it, he gets to remove his hatred.
利根瞋恚行人，以智增長修行，勝處是所教，修得除瞋。	For the hateful person with sharp faculties, whose wisdom is increased by his practice, the excellent place is what he should be taught. By cultivating it, he gets to remove his hatred.
二癡行人，謂無根、鈍根。	There are two kinds of deluded persons: those without faculties and those with dull faculties.
為無根癡行人，不應教修行處。	For the deluded person without faculties, one should not teach the practice of the meditation subject.
為鈍根癡行人，為除覺，應教修念數息。	For the deluded person with dull faculties, in order to remove his speculation, one should teach him to cultivate the recollection of breathing.
如是以略，唯成三人，是故無妨。	Thus, in brief, they become only three persons. Therefore, there is no obstacle.
於是法，一切入及數息，以空增長，無妨成一切行。	Herein, the all-pervading kasinas and the recollection of breathing, being increased with emptiness, become all practices without hindrance.
若已得勝功德，勝一切行所行之處，故成不妨。	If one has already attained the superior quality, one excels in all the practices of the meditation subject. Therefore, it becomes without hindrance.
解脫道論卷第三	Discourse on the Path to Freedom, Roll 3
#----------------------------------------------------------------------	#----------------------------------------------------------------------
#【經文資訊】大正新脩大藏經第 32 冊 No.	#【經文資訊】大正新脩大藏經第 32 冊 No. 1648 解脫道論
1648 解脫道論	#【版本記錄】發行日期： 2023-12，最後更新： 2022-10-12
#【版本記錄】發行日期：	#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
2023-12，最後更新：	#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
44846	#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#----------------------------------------------------------------------
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#----------------------------------------------------------------------
解脫道論卷第四	Discourse on the Path to Freedom, Roll 4
阿羅漢優波底沙梁言大光造	Composed by the Arahant Upatissa, who is called ‘Great Light’ in [the language of the] Liang
梁扶南三藏僧伽婆羅譯	Translated by the Funanese Tripiṭaka Master Saṅghapāla of the Liang [dynasty]

8 - CHAPTER 8 The Way to Practise [the Meditation Subjects]

行門品第八之一	Chapter Eight: The Ways to Practise, Part One
問：	Question:
云何地一切入？	What is the earth all-pervading kasina?
何修？	How is it cultivated?
何相？	What is its characteristic?
何味？	What is its manifestation?
何處？	What is its basis?
何功德？	What are its benefits?
一切入者何義？	What is the meaning of all-pervading?
幾種地？	How many kinds of earth are there?
何地取相？	From what earth does one take the sign?
云何作曼陀羅法？	How does one make the mandala?
何修地法？	How does one cultivate the earth practice?
答：	Answer:
是心依地相生，此謂地一切入。	The mind arises depending on the sign of earth. This is called the earth all-pervading kasina.
心不亂住，是名為修。	The mind abiding without distraction is called cultivation.
善樂著地想為相。	Delighting in the perception of earth is its characteristic.
不捨為味。	Not abandoning it is its manifestation.
意無異念為處。	The mind being without other thoughts is its basis.
何功德者，謂有十二功德，從地一切入是相易得，於一切時、於一切行心行無礙，如意神通，履水遊空如地，受種種色辯，初念宿命辯，及天耳界辯，隨行善趣甘露為邊。	What are its benefits? There are twelve benefits. From the earth all-pervading kasina, this sign is easy to obtain. At all times, in all actions, the mind acts without hindrance. With the supernormal power of will, one can walk on water and in the air as if on land. One can receive various colors and forms. The first recollection of past lives and the divine ear realm. According to one’s actions, one goes to a good destiny and has nectar as its limit.
問：	Question:
一切入何義？	What is the meaning of all-pervading?
答：	Answer:
謂周普一切入。	It means pervading all.
如佛說偈言：	As the Buddha said in a verse:
若人念佛德，　　生喜充遍身，	If a person recollects the qualities of the Buddha,
觀地一切入，　　周滿閻浮提，	joy is born and fills his body.
此觀緣地生，　　心喜亦如是。	He contemplates the earth all-pervading kasina,
	and it fills the whole of Jambudīpa.
	This contemplation arises from the earth,
修如是觀，見曼陀羅遍一切入。	and the joy of the mind is also like this.
	Cultivating such a contemplation, one sees the mandala pervading all.
問：	Question:
地幾種？	How many kinds of earth are there?
何地取相可修？	From what earth can one take the sign to cultivate?
答：	Answer:
地有二種，一自相地、二造作地。	There are two kinds of earth: one with its own characteristic and one that is made.
堅為自相地界，是謂自相地。	Hardness is the own-characteristic of the earth element. This is called the earth with its own characteristic.
若手自掘、若教人掘，造作所成，是謂作地。	If one digs it oneself or has someone else dig it, what is made is called made earth.
成四種色，謂白、黑、赤及如明色。	It has four colors: white, black, red, and the color of dawn.
於是坐禪人，於自相地不應作意，應除白、黑、赤。	Herein, a person who sits in meditation should not pay attention to the earth with its own characteristic. He should exclude white, black, and red.
何以故？	Why is that?
若觀自相地，從此不起彼分相。	If one contemplates the earth with its own characteristic, from this the counterpart sign does not arise.
若取白、黑、赤色，成修色一切入。	If one takes the colors white, black, and red, one cultivates the color all-pervading kasinas.
何以故？	Why is that?
觀自相地離白黑赤，若作不作當取其相，如明相現當取其相。	One contemplates the earth with its own characteristic, which is far from white, black, and red. Whether it is made or not, one should take its sign. When the sign of dawn appears, one should take its sign.
問：	Question:
云何名不作地？	What is called unmade earth?
答：	Answer:
處處平坦，離於草莽，無諸株杌，於其眼境當令起心，是名地想，是謂不作地。	A place that is flat everywhere, far from grass and bushes, and without any stumps. In one’s field of vision, one should let the mind arise. This is called the perception of earth. This is called unmade earth.
若舊坐禪，隨樂不樂，即見彼分地相，住於不退。	If one has been sitting in meditation for a long time, whether one likes it or not, one immediately sees the counterpart sign of the earth and abides in non-decline.
新學初禪，取作地相作曼陀羅，不觀非作地。	A beginner in the first dhyāna takes the sign of the made earth and makes a mandala. He does not contemplate the unmade earth.
問：	Question:
云何作曼陀羅？	How does one make a mandala?
答？若坐禪人欲於地作曼陀羅，初從當觀寂寂，或於寺舍，或在石室，或在樹下，不住幽闇無日光處非人行路，於如是處皆遠一尋，洒掃清潔當令地燥。	Answer: If a person who sits in meditation wishes to make a mandala on the earth, he should first contemplate a quiet place, either in a monastery, or in a stone chamber, or under a tree. He should not live in a dark place without sunlight and where non-human beings walk. In such a place, he should be one fathom away from everything. He should sweep and clean the place and let the ground dry.
掃於處所如明相現時土色，使與地性得相發起。	He should sweep the place at the time when the color of the soil has the appearance of dawn, so that it can be brought forth in conjunction with the nature of the earth.
籌量調適威儀恭敬，取於器物以水和土，刪去草杌却除糞芥，取其衣帊濟漉泥滓，於淨潔地障蔽坐處，遮斷光明安置禪窟。	He should measure and adjust his deportment respectfully, take a vessel, mix the soil with water, remove grass and stumps, and get rid of dung and mustard. He should take his robe and filter the mud. On a clean piece of ground, he should screen off the sitting place, cut off the light, and arrange a meditation cell.
不近不遠以規作圓，圓內平滿無有痕跡，然後以泥泥地不雜餘色，以別色不雜於地應安，乃至未燥當覆守護。	Neither too near nor too far, he should make a circle with a compass. Inside the circle, it should be flat and without any traces. Then he should plaster the ground with mud without mixing other colors. He should apply a different color that is not mixed with the earth. Until it is dry, he should cover and protect it.
若至燥時以異色界，其外或如米篩大、或如搔牢大，或圓或方或三角四角，應當分別。	When it is dry, he should mark it with a different color. The outside should be the size of a rice sieve or a cowhide drum, either round or square, or triangular or quadrangular. It should be distinguished.
本師所說，最勝圓作曼陀羅。	The original teacher said that the most excellent is to make a round mandala.
若於衣、若於板、若於壁處，皆作曼陀羅，於地最勝。	If it is on cloth, or on a board, or on a wall, one can also make a mandala. On the ground is the most excellent.
如是先師所說。	Thus the ancient masters have said.
問：	Question:
云何修地法？	How does one cultivate the practice of the earth?
答：	Answer:
若坐禪人欲修地一切入，從初當觀欲過患，復應觀出離功德。	If a person who sits in meditation wishes to cultivate the earth all-pervading kasina, he should first contemplate the dangers of desire and then contemplate the benefits of renunciation.
問：	Question:
何故應觀欲過患？	Why should one contemplate the dangers of desire?
答：	Answer:
欲者少氣味，故多憂苦，於是處多過患。	Desire has little taste and much sorrow and suffering. In this place there are many dangers.
欲者如骨，喻少氣味。	Desire is like a bone, a metaphor for little taste.
欲者如肉揣喻，以多屬故。	Desire is like a lump of flesh, a metaphor for being owned by many.
欲者如逆風把火喻，隨燒故。	Desire is like holding a fire against the wind, a metaphor for being burned accordingly.
欲者如炎炭喻，大小故。	Desire is like a burning coal, a metaphor for being great and small.
欲者如夢喻，倏忽無故。	Desire is like a dream, a metaphor for being fleeting and non-existent.
欲者如借物喻，勢不得久故。	Desire is like a borrowed thing, a metaphor for not being able to be kept for long.
欲者如樹果喻，為人所折故。	Desire is like the fruit of a tree, a metaphor for being plucked by people.
欲者如刀喻，以斬斫故。	Desire is like a knife, a metaphor for being cut and chopped.
欲者如槊喻，以為槊故。	Desire is like a spear, a metaphor for being speared.
欲者如毒蛇頭喻，可怖畏故。	Desire is like the head of a poisonous snake, a metaphor for being fearsome.
欲者如風吹綿喻，不可守護故。	Desire is like cotton blown by the wind, a metaphor for being unable to be protected.
欲者如幻喻，惑癡人故。	Desire is like an illusion, a metaphor for deceiving foolish people.
欲者是暗，無所見故。	Desire is darkness, because nothing can be seen.
欲者是障礙路，礙諸善法故。	Desire is an obstacle on the road, because it obstructs all wholesome states.
欲者是癡，失正念故。	Desire is delusion, because one loses right mindfulness.
欲者如熟，以爛故。	Desire is like ripeness, because it is rotten.
欲者是械，相駐縛故。	Desire is a shackle, because it binds.
欲者是盜，功德物故。	Desire is a thief, because it steals the things of merit.
欲者是怨家，起鬪爭故。	Desire is an enemy, because it gives rise to quarrels.
欲者是苦，造諸過患故。	Desire is suffering, because it creates all dangers.
如是已觀欲過患，應觀出離功德。	Having thus contemplated the dangers of desire, one should contemplate the benefits of renunciation.
名出離者，謂初禪從初出家修諸善，是名出離。	What is called renunciation is the first dhyāna. From the beginning of going forth, one cultivates all that is wholesome. This is called renunciation.
問：	Question:
云何出離功德？	What are the benefits of renunciation?
答：	Answer:
無蓋心自在住寂寂樂，堪忍苦樂住不忘失，曠濟眾事得大果地，堪受供養，二處饒益，是大智慧、是一切善處，名超三界。	The mind is free from the hindrances and abides in the bliss of quietude. One can endure suffering and pleasure and abides without losing mindfulness. One helps beings in a vast way and attains the great fruit. One is worthy of receiving offerings. One is beneficial in two places. One has great wisdom. One is the place of all good. One is called one who has transcended the three realms.
復次名出離者，彼出離婬欲，是寂寂諸蓋，是樂無垢，是處最勝地，是道為得最勝，是清淨心垢。	Furthermore, what is called renunciation is that he is free from sensual desire, he is quiet from the hindrances, he is the bliss without stain, he is the place of the most excellent ground, he is the path for attaining the most excellent, he is the purity of the mind’s defilements.
此是功德修行所造，是樂內所修行。	This is the benefit created by the practice. It is the bliss practised within.
欲是麁，出是勝妙。	Desire is coarse, renunciation is excellent and wonderful.
欲者有煩惱，出離者是無煩惱。	Desire has defilements, renunciation is without defilements.
欲者是下，出離者是上。	Desire is low, renunciation is high.
欲者有嗔恚，出離者無嗔恚。	Desire has hatred, renunciation is without hatred.
欲者非可愛果，出離者是可愛果。	Desire has an unlovable fruit, renunciation has a lovable fruit.
欲者有怖畏，出離者無怖畏。	Desire has fear, renunciation is without fear.
如是已觀婬欲過患及觀出離功德，依出離生欲樂，心生信、生恭敬，觀可作非可作，依節量食安置衣鉢，身不懈惓心無怠惰，當小行脚。	Having thus contemplated the dangers of lust and the benefits of renunciation, one gives rise to the desire and pleasure for renunciation. The mind gives rise to faith and respect. One contemplates what can be done and what cannot be done. Relying on moderation in eating, one arranges one’s robe and bowl. The body is not tired and the mind is not lazy. One should walk a little.
小行脚已坐洗手足，應念佛菩提念法念僧。	After walking a little, one sits and washes one’s hands and feet. One should recollect the Buddha’s enlightenment, the Dhamma, and the Saṅgha.
修善行念已，當令歡喜。	Having practised the recollection of good conduct, one should be joyful.
我能如此得具足。	‘I am able to attain fulfilment in this way.
若我不得出離，復不久安精進，是故應作勇猛。	If I do not attain renunciation, I will not be at ease for long in my energy.’ Therefore, one should make a courageous effort.
去曼陀羅不遠不近，如軛如尋遠，應安坐具對曼陀羅結跏趺坐。	Not far from the mandala and not near, like a yoke or a fathom away, one should prepare a seat and sit cross-legged facing the mandala.
令身平正，內心起念閉眼小時，除身心亂，攝一切心成一心。	One should make one’s body straight and bring one’s mind to the recollection within. One should close one’s eyes for a short while, remove the distraction of body and mind, and collect all one’s mind into one mind.
小開眼，髣髴令觀曼陀羅。	One should open one’s eyes a little and vaguely contemplate the mandala.
彼坐禪人現觀曼陀羅形，以三行取相：	That person who sits in meditation now contemplates the form of the mandala and takes the sign in three ways:
以等觀、以方便、以離亂。	by equal contemplation, by means, and by being far from distraction.
問：	Question:
云何以等觀？	What is by equal contemplation?
答：	Answer:
坐禪人現觀曼陀羅，非大開眼、非大閉眼，如是當觀。	The person who sits in meditation now contemplates the mandala, neither with the eyes wide open nor with the eyes wide shut. He should contemplate in this way.
何以故？	Why is that?
若大開眼，其眼成惓。	If the eyes are wide open, the eyes become tired.
曼陀羅自性現見自性，彼分想不起。	The mandala’s own-nature is seen as its own-nature, and the counterpart perception does not arise.
若最閉眼，見曼陀羅成闇，亦不見彼相便生懈怠。	If the eyes are most closed, the mandala is seen as dark, and one also does not see that sign and becomes lazy.
是故應離大開眼、大閉眼，唯專心住曼陀羅。	Therefore, one should be far from having the eyes wide open and the eyes wide shut, and only concentrate the mind on the mandala.
為心住故，當觀如人映鏡見其面像，依鏡見面面從鏡生。	In order to make the mind abide, one should contemplate as a person who looks in a mirror and sees the image of his face. Relying on the mirror, he sees the face, and the face is born from the mirror.
彼坐禪人觀曼陀羅，見其定相依曼陀羅起，是故當觀等觀取相，為心住故。	That person who sits in meditation contemplates the mandala and sees that its sign of concentration arises relying on the mandala. Therefore, one should contemplate with equal contemplation and take the sign, in order to make the mind abide.
如是以等觀取相。	Thus one takes the sign by equal contemplation.
問：	Question:
云何以方便？	What is by means?
答：	Answer:
謂四作意方便。	It is the means of the four kinds of attention.
一謂內隔、二滿方、三轉、四遍滿。	1. inner separation, 2. filling the space, 3. turning, 4. pervading.
是時見相出散無隔，是時當作內隔作意。	At that time, one sees the sign come out and scatter without separation. At that time, one should pay attention with inner separation.
是時見小相、或見半曼陀羅，是時作令滿曼陀羅已，方滿令作意。	At that time, one sees a small sign, or one sees half a mandala. At that time, one makes it fill the mandala and then pays attention to filling the space.
是時心散亂及心懈懶，是時應當策課如陶家輪。	At that time, the mind is scattered and lazy. At that time, one should urge oneself on like a potter’s wheel.
是時若心得住，是時令見曼陀羅遍滿無虧，當觀捨。	At that time, if the mind can abide, at that time one makes oneself see the mandala pervading without any lack. One should contemplate and let go.
如是以方便可知。	Thus it can be known by means.
問：	Question:
云何以離亂？	What is by being far from distraction?
答：	Answer:
離亂有四種，一最速作精進、二最遲作精進、三最高、四最下。	Being far from distraction is of four kinds: 1. making an effort that is too fast, 2. making an effort that is too slow, 3. being too high, 4. being too low.
問：	Question:
云何速作精進？	What is to make an effort that is too fast?
答：	Answer:
謂急疾作意不待時節，早坐晚罷乃至身疲，是謂速作。	It is to pay attention quickly and hastily, not waiting for the proper time, sitting early and stopping late, until the body is tired. This is called to make an effort that is too fast.
問：	Question:
云何遲作精進？	What is slow cultivation of diligence?
答：	Answer:
謂離作意方便，雖見曼陀羅，不恭敬作意，數起數眠。	It means to be apart from the skillful means of mental application. Although one sees the mandala, there is no respectful mental application, and one frequently gets up and frequently sleeps.
若速作精進，則成身懶心退，心出外緣起諸調戲。	If one cultivates diligence too quickly, the body becomes lazy and the mind retreats, and the mind goes out to external conditions, giving rise to various distractions.
若遲作精進，身心成懶懈怠，起諸睡眠。	If one cultivates diligence too slowly, the body and mind become lazy and slothful, giving rise to various kinds of sleepiness.
最高者，其心退起諸調亂，於所行處成不樂。	The highest type [of practitioner] will have their mind retreat and give rise to various distractions, and find no delight in the place of practice.
若不樂於初戲笑言語，以由欲心成高。	If one is not delighted in initial playful laughter and speech, it is because the mind of desire becomes high.
復次若得諸相行，由喜樂欲心成高。	Furthermore, if one attains the various signs of practice, due to the mind of joyful desire, it becomes high.
最下者，退調緣故，於業處成不樂。	The lowest type [of practitioner], due to the condition of retreating into distraction, finds no delight in the object of meditation.
若不樂，於初行處所作嗔處，由嗔恚心成下。	If one is not delighted, at the initial place of practice, one creates a place of anger, and due to the mind of aversion, it becomes low.
復次久惓覺觀，從勝退落其心，由憂受心成下。	Furthermore, after long weariness with initial and sustained application of thought, the mind falls from a superior state, and due to the mind of suffering, it becomes low.
是坐禪人，若心速作退墮調處，以念根、定根攝伏令捨調。	This meditator, if their mind is too quick and falls into a state of distraction, should use the faculty of mindfulness and the faculty of concentration to subdue and abandon distraction.
若心進作退墮懶處，以念根、精進根攝伏令捨懈懶。	If their mind is too progressive and falls into a state of laziness, they should use the faculty of mindfulness and the faculty of diligence to subdue and abandon laziness and sloth.
若高心者退墮欲處，成現知令捨欲。	If the mind is high and falls into a state of desire, they should use clear comprehension to abandon desire.
若下心者退墮於嗔恚，成現知令捨瞋恚。	If the mind is low and falls into a state of aversion, they should use clear comprehension to abandon aversion.
於此四處成清淨心、成專一心，此明因三行定心成，隨意得見曼陀羅形。	In these four areas, the mind becomes pure, becomes one-pointed. This clarifies that the mind becomes settled through the three kinds of practice, and one can see the form of the mandala at will.
若專一心想成，起名相者有二種，謂取相、彼分相。	If one-pointedness of mind in thought is achieved, there are two kinds of signs that arise, namely, the learning sign and the counterpart sign.
云何名取相？	What is called the learning sign?
若坐禪人以不散心現觀曼陀羅，從曼陀羅起想，如於虛空所見，或時遠或時近、或時左或時右、或時大或時小、或時醜或時好、或時多或時少，不以眼觀曼陀羅，以作意方便取相起，是名取相。	If the meditator, with an undistracted mind, directly contemplates the mandala, a thought arises from the mandala, like what is seen in empty space. Sometimes it is far, sometimes near; sometimes left, sometimes right; sometimes large, sometimes small; sometimes ugly, sometimes beautiful; sometimes many, sometimes few. One does not observe the mandala with the eyes but uses the skillful means of mental application to grasp the sign that arises. This is called the learning sign.
從彼作多故，彼分相起，名彼分相者。	From making much of that, the counterpart sign arises. What is called the counterpart sign?
若作意時隨心即現，非見曼陀羅後生心念，但作心閉眼如先所觀，若遠作意亦即遠見，若近、左右、前後、內外上下亦復如是，隨心即現，此謂彼分相。	When one applies the mind, it appears immediately according to the mind. It is not that a thought arises after seeing the mandala, but one simply forms the thought, closes the eyes, and it is as previously contemplated. If one applies the mind to it as far, one sees it as far. If near, left, right, front, back, inside, outside, up, or down, it is also like this. It appears immediately according to the mind. This is called the counterpart sign.
相者何義？	What is the meaning of 'sign'?
謂因義、相義。	It means the meaning of cause, the meaning of sign.
如佛教比丘，彼諸惡不善法有相起是因緣義。	As the Buddha taught the monks, those evil, unwholesome states have a sign of arising; this is the meaning of cause and condition.
復說智義、相義。	It also speaks of the meaning of wisdom, the meaning of sign.
如佛說以作想當捨，是謂智義。	As the Buddha said, by forming a thought, one should abandon it; this is the meaning of wisdom.
復說像義、相義。	It also speaks of the meaning of image, the meaning of sign.
如自見面像想像。	Like seeing one's own reflection and imagining it.
彼分無異義。	The counterpart is not different in meaning.
爾時得相，坐禪人於其師所起恭敬心，取於勝相應當守護，若不守護是則當失。	At that time, having obtained the sign, the meditator should have a reverent mind towards their teacher and should guard the superior sign. If it is not guarded, it will be lost.
問：	Question:
云何應守護？	How should one guard it?
答：	Answer:
以三種行應守護相，如是以離惡故、以修行善故、以常作故。	One should guard the sign through three kinds of practice: by abandoning what is evil, by cultivating what is good, and by constant practice.
云何離不善？	What is abandoning the unwholesome?
樂於作務、樂種種語戲、樂睡眠、樂聚會、樂狎俗，不守護諸根、不節於食、初夜後夜不起禪習、不敬所學、多惡親友、修不行處、應離不好時節食臥坐、不彼對治。	Delighting in work, delighting in various playful talks, delighting in sleep, delighting in company, delighting in association with the worldly, not guarding the sense faculties, not being moderate in eating, not rising for meditation practice in the first and last watches of the night, not respecting what is to be learned, having many evil friends, cultivating unsuitable places, one should abandon unsuitable times for eating, lying down, and sitting, and not counteract them.
是善，應常作。	This is good and should be constantly practiced.
問：	Question:
云何以常作？	What is meant by constant practice?
答：	Answer:
彼坐禪人善取此相，常觀其功德，如珍寶想，常歡喜行，常修多修，或晝夜多修行，或倚坐臥心樂攀緣，處處放心。	That meditator, having well grasped this sign, constantly contemplates its virtues, thinking of it as a precious jewel, always practicing with joy, always cultivating and cultivating much, or practicing much day and night, or leaning, sitting, or lying down, the mind delights in directing itself, releasing the mind in various places.
取相已取，取已令起，起已觀隨，觀已修，修有時，時觀曼陀羅。	Having grasped the sign, after grasping it, one makes it arise. Having made it arise, one contemplates and follows it. Having contemplated it, one cultivates it. There is a time for cultivation, a time for contemplating the mandala.
如是以常作見相。	In this way, by constant practice, one sees the sign.
彼如是現守護相，或得自在、若相隨心得禪外行。	He who thus protects the sign in this way may attain mastery, or if the sign follows the mind, he attains practice outside of jhāna.
若外行從心者，由是得安。	If the practice outside of jhāna follows the mind, from this one attains stability.
問：	Question:
云何禪外行？	What is practice outside of jhāna?
答：	Answer:
此事從心作意不亂，以伏諸蓋，但未修行覺、觀、喜、樂、一心及信等五根，雖得定力念念猶起，是禪外行。	This matter arises from the mind's application without distraction, by subduing the hindrances. But one has not yet cultivated the factors of initial application, sustained application, joy, pleasure, one-pointedness of mind, and the five faculties such as faith. Although one has obtained the power of concentration, thoughts still arise moment after moment. This is practice outside of jhāna.
安者，從此外行是法，由心得修行力，是覺信等法於事不動，是名為安。	Stability means that from this external practice, this is the dharma. The mind gains the power of cultivation. The factors such as conviction and so on are unshakable in the matter. This is called stability.
問：	Question:
外行及安有何差別？	What is the difference between external practice and stability?
答：	Answer:
若伏五蓋是其外行，以伏此五故成安。	If the five hindrances are subdued, this is external practice. By subduing these five, one achieves stability.
以禪外行得勝定，若得勝定是名為安。	Through practice outside of jhāna, one attains superior concentration. If one attains superior concentration, this is called stability.
若於身心未得寂寂，於外定心動如船在浪。	If the body and mind have not yet attained tranquility, the mind in external concentration moves like a boat in the waves.
若於身心已得寂寂，處安不動如船無風在水，諸根無力故。	If the body and mind have already attained tranquility, one abides in stability, unmoving like a boat on windless water, because the faculties are weak.
於所為事外禪行不久住，如小童子，諸根有力故；	In the matter for which it is done, the external jhāna practice does not last long, like a small child, because the faculties are strong.
於事安靜久住，如有力人。	In the matter of tranquility and stillness, it lasts long, like a strong person.
修不自在，故禪外行成不和合，如人誦經久廢則忘；	Because cultivation is not mastered, the practice outside of jhāna becomes disharmonious, like a person who recites scriptures and forgets them after a long disuse.
以修自在，故成安和合，如人誦經恒習不忘。	Because cultivation is mastered, stability becomes harmonious, like a person who constantly practices reciting scriptures and does not forget.
若不善伏蓋，猶如盲人，於禪外行成盲。	If the hindrances are not well subdued, it is like a blind person; in the practice outside of jhāna, one becomes blind.
如是等不清淨教。	Such is the teaching on impurity.
若善伏蓋成不盲，於成安定如是等清淨教。	If the hindrances are well subdued, one becomes not blind; in achieving stability, such is the teaching on purity.
從相自在所初，乃至性除，名為外行。	From the beginning of mastery over the sign, up to the removal of its nature, is called external practice.
性除無間，是名為安。	Immediately following the removal of its nature, this is called stability.
問：	Question:
外行者何義？	What is the meaning of 'external practice'?
答：	Answer:
禪近故是名外行，如路近村是謂村路，義一名異。	Because it is close to jhāna, it is called external practice. Just as a road near a village is called the village road, the meaning is one, the names are different.
安者何義？	What is the meaning of 'stability'?
安為和合義，如到曼陀羅。	Stability means harmony, like arriving at the mandala.
出離、禪安無異義。	There is no difference in meaning between liberation, jhāna, and stability.
於是坐禪人住於外行，應令增長一切入，或於安定或於初禪當令增長。	At this point, the meditator dwelling in external practice should cause it to grow into all-pervading absorption, either in stability or in the first jhāna, he should cause it to grow.
問：	Question:
云何應令增長？	How should one cause it to grow?
答：	Answer:
謂從初相如手四指節，當令漸增。	From the initial sign, like the four finger-joints of a hand, one should gradually make it increase.
如是作意、如是得自在、如是次第，如輪如蓋、如樹影、如福田、如隣如村、如郭如城，如是次第，漸令漸長遍此大地。	In this way, applying the mind, in this way attaining mastery, in this way sequentially, like a wheel, like an umbrella, like the shadow of a tree, like a blessed field, like a neighborhood, like a village, like a town, like a city, in this way sequentially, gradually making it grow to perve this great earth.
若江山高下、樹木棘刺諸不平正，如是一切不作意。	As for high and low rivers and mountains, trees, thorns, and all unevenness, one does not apply the mind to any of it.
乃至大海作意地想，乃至增長，時心所行成最勝定。	One forms the thought of the earth even up to the great ocean. Up to the point of its growth, the mind's activity becomes the most excellent concentration.
若坐禪人得禪外行，不能得安定，此坐禪人以二行應令起安定方便：	If a meditator attains practice outside of jhāna but cannot attain stability, this meditator should use two practices to generate the skillful means for stability:
一以因緣、二以受持。	One is by means of causes and conditions, and the second is by means of upholding.
以十行從因緣起安定方便：	Through ten practices, from causes and conditions, the skillful means for stability arise:
一令觀處明淨、二遍起觀諸根、三曉了於相、四制心令調、五折伏懈怠、六心無味著、七心歡喜、八心定成捨、九離不學定人親近學定人、十樂著安定。	One, making the place of contemplation clear and pure. Two, arousing and contemplating all the faculties. Three, understanding the sign. Four, controlling the mind to make it balanced. Five, overcoming laziness. Six, the mind being without attachment to flavor. Seven, the mind being joyful. Eight, the mind being concentrated and achieving equanimity. Nine, staying away from people who do not practice concentration and associating with those who do practice it. Ten, delighting in and being attached to stability.
問：	Question:
云何作明淨處觀？	How does one make the place of contemplation clear and pure?
答：	Answer:
以三種行得作分明處，謂能修調適食樂、修時節樂、修威儀樂，遍起諸根。	Through three kinds of practice, one can make the place clear: by being able to cultivate the pleasure of well-regulated food, cultivating the pleasure of timely practice, and cultivating the pleasure of dignified postures, and arousing all the faculties.
觀者，謂信等五根不令消滅、無作懈怠，如快馬乘車。	Contemplation means that the five faculties, such as faith, are not allowed to diminish, and one does not become lazy, like a swift horse pulling a chariot.
曉了於相者，善捉意想不急不寬，如巧師繩墨平等無偏，善解作意急離不離。	Understanding the sign means skillfully grasping the mental image, neither too tight nor too loose, like a skilled craftsman with a string and ink, level and without bias, skillfully understanding the mental application, whether to be close or not close.
制心令調者，有二種行，以二種行成心調：	Controlling the mind to make it balanced has two kinds of practice. Through two kinds of practice, the mind becomes balanced:
一多起精進、二心過度處成心調。	One, by frequently arousing diligence. Two, where the mind is excessive, it becomes balanced.
或住婬處及種種相處，增長亂意成於心調。	Or, by dwelling in a state of lust and various other signs, one increases distracted thoughts and achieves a balanced mind.
於坐禪人若多起精進，過度處成心調，以二行應制伏心，以令精進起每中調適。	For a meditator, if they frequently arouse diligence, where it is excessive, the mind becomes balanced. They should use two practices to subdue the mind, so that the diligence that arises is always moderate.
若往婬處及種種相，增長調心，以二行折伏，以觀覓眾苦及惡果報。	If one goes to a place of lust and various signs, increasing the distracted mind, one should use two practices to overcome it: by contemplating and seeking out the many sufferings and evil consequences.
制伏懈心者，以二行成懈怠心。	Overcoming a lazy mind, a lazy mind is formed by two practices.
以不得勝定，令心無味，故成懈怠，若多懈怠則欲睡眠。	By not attaining superior concentration, the mind becomes tasteless, thus becoming lazy. If there is much laziness, then one desires to sleep.
是坐禪人若不得勝定，心無味著故成懈怠。	This meditator, if they do not attain superior concentration, the mind becomes tasteless and attached, thus becoming lazy.
以二行當折伏，謂觀功德以起精進。	They should use two practices to overcome it: by contemplating the virtues to arouse diligence.
若懈怠睡眠懶心，以四種行能伏。	If one is lazy, sleepy, and has a slothful mind, one can subdue it with four kinds of practice.
若多食者取懈怠想，轉行四威儀，以自作意於光明相、住於露處，令心歡喜無所復著。	If one has eaten too much, one should adopt the perception of laziness, change to the four postures, apply one's own mind to the sign of light, and stay in an open place, making the mind joyful and without any further attachment.
以三行成無味，少方便故、以鈍慧故、以不得寂寂樂故。	Tastelessness is formed by three practices: due to little skill, due to dull wisdom, and due to not attaining the joy of tranquility.
於是坐禪人心若無味，以二種行令得歡喜：	At this point, if the meditator's mind is tasteless, they should use two practices to make it joyful:
一以恐怖、二以歡喜。	One, with fear; two, with joy.
若觀生老死及四惡趣，見諸可畏心生愁惱；	If one contemplates birth, old age, death, and the four evil destinies, seeing all that is dreadful, the mind becomes sorrowful.
若念佛法僧戒施天，見六行功德心生歡喜。	If one recollects the Buddha, Dharma, Sangha, precepts, generosity, and devas, seeing the virtues of the six practices, the mind becomes joyful.
心定成捨者，以二行成於禪外地定，以斷諸蓋，心成定。	The mind being concentrated and achieving equanimity, through two practices one achieves concentration in the realm outside of jhāna. By cutting off the hindrances, the mind becomes concentrated.
或於所得地以起禪枝，故成心定。	Or, in the level one has attained, by arousing the jhāna factors, the mind becomes concentrated.
是坐禪人心定有二行，當捨非成住故、中方便調適故，離不學定人，或安定、或外行定、或威儀定。	This meditator's concentrated mind has two practices. One should abandon them, not because they are not a state to be achieved, but because of moderate skillful means and balance, and staying away from people who do not practice concentration, or stability, or concentration in external practice, or concentration in postures.
彼人無此，不修不學，不應供養修。	That person does not have this, does not cultivate it, does not learn it, and should not be venerated for their practice.
學人者，若有安定、有外行定及威儀定，應從修學亦應供養。	A person who learns, if they have stability, have concentration in external practice and concentration in postures, one should learn from them and also venerate them.
樂著安者，此坐禪人，如彼深源、如彼奔泉、如彼低樹，常樂恭敬多所修行。	Delighting in and being attached to stability, this meditator, like a deep source, like a rushing spring, like a low-hanging tree, always delights in reverence and practices much.
行此十事因緣生於安定。	By practicing these ten matters, stability arises from causes and conditions.
問：	Question:
云何以受持能生安定方便？	How can one generate the skillful means for stability through upholding?
答：	Answer:
彼坐禪人善解緣起入寂寂處，其所解相，於所修定隨心自在，生其欲樂令心得起，從此身意堪任有用令得受持，從生歡喜心得受持，從生適樂身心得受持，從生光明心得受持，從生悲傷心得受持。	That meditator skillfully understands dependent origination and enters a place of tranquility. The sign they have understood, in the concentration they cultivate, is mastered at will by the mind. They give rise to desire and delight, causing the mind to arise. From this, the body and mind become capable and useful, enabling them to uphold it. From the arising of joy, the mind is able to uphold it. From the arising of pleasure, the body and mind are able to uphold it. From the arising of light, the mind is able to uphold it. From the arising of sorrow, the mind is able to uphold it.
以是悲傷令心得靜，善取靜心心得受持。	By means of this sorrow, the mind becomes tranquil. By skillfully grasping the tranquil mind, the mind is able to uphold it.
如是善取，令捨心得受持。	In this way, by skillfully grasping, the mind that lets go is able to uphold it.
從無邊煩惱，心得解脫成就受持，以解脫故彼成一法味，以一味心得受持修行，是故從此勝妙心得增長。	From boundless afflictions, the mind is liberated and achieves the ability to uphold. Because of liberation, it becomes of one flavor. With a mind of one flavor, one is able to uphold and practice. Therefore, from this, the superior and wonderful mind grows.
如是住受持，起安定方便。	In this way, abiding in upholding, the skillful means for stability arise.
如是善解緣起及心受持，不久起定。	In this way, skillfully understanding dependent origination and the mind's upholding, concentration arises before long.
彼坐禪人離欲不善法，有覺有觀，於寂靜處心所成就，有喜有樂得於初禪。	That meditator, having abandoned desire and unwholesome states, with initial and sustained application of thought, at a place of tranquility, the mind achieves this. With joy and pleasure, they attain the first jhāna.
是地一切入功德。	This is the virtue of the all-pervading earth kasina.
於是離欲者，離有三種，謂身離、心離、煩惱離。	Here, one who abandons desire, the abandonment is of three kinds: bodily seclusion, mental seclusion, and seclusion from defilements.
問：	Question:
云何身離？	What is bodily seclusion?
答：	Answer:
遠離諸惱，出處山野。	To be far from all troubles, living in mountains and wilderness.
云何心離？	What is mental seclusion?
以清淨心到勝善處。	To reach a superior, wholesome state with a pure mind.
云何煩惱離？	What is seclusion from defilements?
無結累人，無生死行處。	A person without fetters, without the actions that lead to birth and death.
復次離有五種，謂伏離、彼分離、斷離、猗離、出離。	Furthermore, there are five kinds of seclusion: suppression-seclusion, seclusion by substitution, cutting-off seclusion, calming-seclusion, and liberation-seclusion.
云何伏離？	What is suppression-seclusion?
謂修初禪伏於五蓋。	It means cultivating the first jhāna to suppress the five hindrances.
云何彼分離？	What is seclusion by substitution?
謂修達分定伏於諸見。	It means cultivating the path of insight to suppress all views.
云何斷離？	What is cutting-off seclusion?
謂修出世間道斷諸煩惱。	It means cultivating the supramundane path to cut off all defilements.
云何猗離？	What is calming-seclusion?
謂得果時樂。	It means the pleasure at the time of attaining the fruit.
云何出離？	What is liberation-seclusion?
謂涅槃也。	It means nirvana.
欲者有二種，一者處欲、二者欲煩惱。	Desire is of two kinds: desire for objects and the defilement of desire.
天堂及人所愛色香味觸，此謂欲處。	The desirable colors, sounds, smells, tastes, and touches in heaven and among humans, this is the realm of desire.
於此欲處起欲染思惟，是謂欲煩惱。	In this realm of desire, thoughts of lustful attachment arise; this is the defilement of desire.
從此欲以心別離、以伏別離，是遠離、是出離、是解脫、是不相應，是謂離欲。	From this desire, the mind is separated, separated by suppression. This is being far from, this is liberation, this is release, this is non-association. This is called abandoning desire.
問：	Question:
云何離不善法？	What is abandoning unwholesome states?
答：	Answer:
謂不善根有三種，一貪、二瞋、三癡，與彼相應受想行識及身口意業，此謂不善法。	The unwholesome roots are of three kinds: one, greed; two, hatred; three, delusion. The feeling, perception, mental formations, and consciousness associated with them, and the actions of body, speech, and mind, this is called unwholesome states.
說不善有三種：	Unwholesomeness is said to have three kinds:
一自性、二相應、三生緣性。	One, intrinsic nature; two, associated nature; three, conditioned arising nature.
是三不善根，謂貪嗔癡，是名自性。	These three unwholesome roots, namely greed, hatred, and delusion, are called the intrinsic nature.
與彼相應受想行識，是名相應。	The feeling, perception, mental formations, and consciousness associated with them, this is called the associated nature.
所起身口意業，此謂緣性。	The actions of body, speech, and mind that arise, this is called the conditioned nature.
以此三不善法，是為遠離、是出、是脫、是不相應，是謂離不善法。	These three unwholesome states are to be distanced from, this is liberation, this is release, this is non-association. This is called abandoning unwholesome states.
復次離欲者，離貪欲蓋。	Furthermore, abandoning desire means abandoning the hindrance of sensual desire.
離不善法者，謂離餘蓋。	Abandoning unwholesome states means abandoning the remaining hindrances.
問：	Question:
以說離不善法，欲是不善已在其中，何故別說離婬欲？	Since it is said to abandon unwholesome states, and desire is already included in the unwholesome, why is abandoning sexual desire mentioned separately?
答：	Answer:
婬欲是出對治。	Sexual desire is a direct antidote.
佛所說欲，能除煩惱。	The desire spoken of by the Buddha can eliminate defilements.
離欲者，佛說為出。	Abandoning desire is said by the Buddha to be a way out.
如得初禪，欲想相應作意成起，此退分法。	As in attaining the first jhāna, the mental application corresponding to thoughts of desire arises; this is a factor of decline.
是故以欲和合煩惱。	Therefore, it is a defilement combined with desire.
欲若別離，一切煩惱皆亦別離，是故別說離欲。	If desire is separately abandoned, all defilements are also separately abandoned. Therefore, abandoning desire is mentioned separately.
復次離欲者，已得出，成離欲。	Furthermore, one who abandons desire has already achieved a way out and has become free from desire.
離不善法者，若得不嗔，成離於嗔。	One who abandons unwholesome states, if they attain non-hatred, they become free from hatred.
若得明相，成離懈怠睡眠。	If they attain the sign of light, they become free from laziness and sleepiness.
若得不亂，成離調戲。	If they attain non-distraction, they become free from restlessness.
若得不悔，成離於悔。	If they attain non-remorse, they become free from remorse.
若得安定，成離於疑。	If they attain stability, they become free from doubt.
若得智慧，成離無明。	If they attain wisdom, they become free from ignorance.
若得正思惟，成離邪念。	If they attain right thought, they become free from wrong thoughts.
若得歡喜，成離不樂。	If they attain joy, they become free from displeasure.
若心得樂，成離於苦。	If they attain mental pleasure, they become free from suffering.
若得一切善法，則離一切不善。	If they attain all wholesome states, then they abandon all unwholesome states.
如三藏說。	As stated in the Tripitaka.
以不貪滿故，成就離欲；	By fulfilling non-greed, one achieves the abandonment of desire.
以不嗔不癡滿故，成就離不善法。	By fulfilling non-hatred and non-delusion, one achieves the abandonment of unwholesome states.
復次離欲者，是說身離；	Furthermore, abandoning desire refers to bodily seclusion.
不善法者，是說心離。	Unwholesome states refer to mental seclusion.
復次離欲者，是說斷欲覺；	Furthermore, abandoning desire refers to cutting off thoughts of desire.
離不善法者，是說斷嗔恚害覺。	Abandoning unwholesome states refers to cutting off thoughts of hatred and harm.
復次離欲者，是說避欲樂；	Furthermore, abandoning desire refers to avoiding the pleasure of desire.
離不善法者，是說避著身懈怠。	Abandoning unwholesome states refers to avoiding attachment to bodily laziness.
復次離欲者，是說斷於六戲笑及歡喜樂；	Furthermore, abandoning desire refers to cutting off the six kinds of playful laughter and the pleasure of joy.
離不善法者，是說斷戲覺及憂苦等，亦說斷於戲笑及捨。	Abandoning unwholesome states refers to cutting off playful thoughts and suffering, and also to cutting off playful laughter and equanimity.
復次離欲者，是現得樂出於欲樂；	Furthermore, abandoning desire is the present attainment of pleasure that surpasses the pleasure of desire.
離不善法者，是現得樂心無過患。	Abandoning unwholesome states is the present attainment of pleasure where the mind is without fault.
復次離欲者，謂超出欲流；	Furthermore, abandoning desire is to transcend the stream of desire.
離不善法者，所餘煩惱應生欲有而生色界，是名超越。	Abandoning unwholesome states means that the remaining defilements that should arise in the desire realm but arise in the form realm, this is called transcending.
有覺觀者，云何為覺？	With initial and sustained application of thought: what is initial application?
謂種種覺思惟安思想，心不覺知入正思惟，此謂為覺。	Various kinds of initial application, thinking, contemplating, the mind, without initial application and knowing, enters into right thought. This is called initial application.
此覺成就，故初禪有覺。	With this initial application achieved, the first jhāna has initial application.
復次入地一切入，依地相無間成覺思惟，是名為覺，如心誦經。	Furthermore, entering the all-pervading earth kasina, based on the earth sign, without interval, forming initial application and thought, this is called initial application, like reciting scriptures with the mind.
問：	Question:
覺者何想？	What is the perception of initial application? What is its flavor? What is its arising? What is its basis?
何味？	Answer:
何起？	Initial application has the perception of cultivated tranquility as its flavor, the arising of thought with a lowered mind as its arising, and perception as its sphere of action.
何處？	What is sustained application?
答：	When cultivating sustained application, one examines what is contemplated, the mind abides and lets go. This is called sustained application.
覺者，修猗想為味，下心作念為起，想為行處。	Corresponding with this, the first jhāna has sustained application.
云何為觀？	Furthermore, for the person who has entered the all-pervading earth kasina concentration, from cultivating the earth sign, what the mind contemplates, like contemplating the various meanings, is sustained application.
於修觀時隨觀所擇，心住隨捨，是謂為觀。
以此相應，成初禪有觀。
復次入地一切入定人，從修地相心之所觀，如觀諸義為觀。
問：	Question:
觀何相？	What is the sign of sustained application? What is its flavor? What is its arising? What is its basis?
何味？	Answer:
何起？	Sustained application has examination as its sign, causing the mind to be tranquil is its flavor, and seeing according to initial application is its basis.
何處？
答：
觀者，隨擇是相，令心猗是味，隨見覺是處。
問：	Question:
覺、觀何差別？	What is the difference between initial and sustained application?
答：	Answer:
猶如打鈴，初聲為覺，後聲為觀。	It is like striking a bell; the first sound is initial application, the later sound is sustained application.
復次如心所緣，初為覺，後為觀。	Furthermore, as the mind focuses on an object, the beginning is initial application, the later part is sustained application.
復次求禪為覺，守護為觀。	Furthermore, seeking jhāna is initial application, guarding it is sustained application.
復次憶是覺，不捨是觀。	Furthermore, remembering is initial application, not abandoning is sustained application.
復次麁心受持為覺，細心受持為觀。	Furthermore, coarse mental grasping is initial application, fine mental grasping is sustained application.
若處有覺，是處有觀；	Where there is initial application, there is sustained application.
若處有觀，於處或有覺或無覺。	Where there is sustained application, there may or may not be initial application.
如三藏所說。	As stated in the Tripitaka.
初安心於事是覺，得覺未定是觀。	Initially setting the mind on a matter is initial application; having attained initial application but not yet being stable is sustained application.
如遠見來人不識男女，及識男女如是色如是形為覺。	Like seeing a person coming from a distance and not knowing if they are male or female, and then recognizing their gender, color, and shape is initial application.
從此當觀有戒無戒、富貧貴賤為觀。	From this, to contemplate whether they have precepts or not, are rich or poor, noble or lowly, is sustained application.
覺者求引將來，觀者守持隨逐，如鳥陵虛奮翅為覺，遊住為觀。	Initial application seeks and brings forward; sustained application guards and follows. Like a bird soaring in the sky, flapping its wings is initial application; gliding and staying is sustained application.
初教為覺，久教為觀。	Initial teaching is initial application; prolonged teaching is sustained application.
以覺守護，以觀搜擇。	With initial application, one guards; with sustained application, one examines.
以覺思惟，以觀隨思惟。	With initial application, one thinks; with sustained application, one thinks along.
覺行不念惡法，觀行受持於禪。	The practice of initial application is not thinking of evil things; the practice of sustained application is upholding the jhāna.
如人有力，默而誦經，隨念其義是觀。	Like a person with strength, silently reciting scriptures, and following the meaning with thought is sustained application.
如覺所覺，覺已能知。	As initial application is perceived, having perceived it, one is able to know.
觀於辭辯及樂說辯是覺，義辯、法辯是觀。	The eloquence of words and the eloquence of joyful speech is initial application; the eloquence of meaning and the eloquence of the dharma is sustained application.
心解於勝是覺，心解分別是觀。	The mind's understanding of the superior is initial application; the mind's understanding of distinctions is sustained application.
是為覺觀差別。	This is the difference between initial and sustained application.
寂寂所成。	Accomplished through tranquility.
名寂寂者，謂離五蓋是名寂寂。	What is called tranquility is the abandonment of the five hindrances; this is called tranquility.
復次色界善根。	Furthermore, the wholesome roots of the form realm.
復說初禪外行，復說禪心從此心生，是謂寂寂所成，如地水生花名地水花。	It is also said to be the external practice of the first jhāna, and it is also said that the jhāna mind arises from this mind. This is what is meant by 'accomplished through tranquility', like a flower growing from earth and water is called an earth-and-water flower.
喜樂者，心於是時大歡喜戲笑，心滿清涼，此名為喜。	Joy and pleasure: at this time, the mind has great joy and playfulness, the mind is full and cool. This is called joy.
問：	Question:
喜何相？	What is the sign of joy? What is its flavor? What is its arising? What is its basis? How many kinds of joy are there?
何味？	Answer:
何起？	Joy has pervasion with delight as its sign, gladness is its flavor, subduing the distracted mind is its arising, and elation is its basis.
何處？	How many kinds of joy?
幾種喜？	Six kinds of joy: born of desire, born of faith, born of non-remorse, born of tranquility, born of concentration, and the joy born of the factors of enlightenment.
答：	What is born of desire?
喜者謂欣悅遍滿為相，歡適是味，調伏亂心是起，踊躍是處。	The joy in a mind stained with sensual desire is called joy born of desire.
幾種喜？	What is born of faith?
六種喜，從欲生、從信生、從不悔生、從寂寂生、從定生，及菩提分生喜。	The joy in a person with much faith, and the joy that arises from seeing a potter, etc.
云何從欲生？	What is the joy born of non-remorse?
貪欲染著心喜，是名欲生喜。	A person who holds the precepts purely often has much joy.
云何從信生？	What is born of tranquility?
多信人心喜，及見陶師等生喜。	The joy of a person entering the first jhāna.
云何從不悔生喜？	What is born of concentration?
清淨持戒人多生歡喜。	The joy that arises when entering the second jhāna.
云何從寂寂生？	What is the joy born of the factors of enlightenment?
入初禪人喜。	The joy in cultivating the supramundane path in the second jhāna.
云何從定生？	Furthermore, it is said there are five kinds of joy: smiling joy, momentary joy, flowing joy, transporting joy, and pervading joy.
入二禪生喜。	Smiling joy is like a light rain moistening the body, causing all the hairs to stand on end.
云何菩提分生喜？	Momentary joy arises and ceases without staying, like rain at night.
於第二禪修出世間道喜。	Flowing joy is like oil flowing downwards; even if it irrigates the body for a long time, it never completely pervades it.
復次說喜五種，謂笑喜、念念喜、流喜、越喜、滿喜。	Transporting joy pervades everything, and the mind becomes joyful, but it is soon lost, like a poor person seeing a hidden treasure.
笑喜者，如細雨沾身，令毛皆竪。	Pervading joy fills the body and is functional, like thunder with rain.
念念喜者，生滅不住，如夜時雨。	Here, minor joy and momentary joy arise from faith in the external practice.
流喜者，如油下流，久灌其身終不周遍。	Flowing joy arises with strength in the external practice.
越喜者，周匝一切心生歡喜，不久便失，如貧人見伏藏。	Transporting joy arises in the mandala whether it is proper or not, through various skillful means.
滿喜者，身住用滿，如雷有雨。	Pervading joy arises in the state of stability.
於是小喜及念念喜，以信起於外行。
流喜者，有力起於外行。
越喜者，於曼陀羅正與不正皆起處處方便。
滿喜者，生於安處。
問：	Question:
云何為樂？	What is pleasure?
答：	Answer:
是時可受心樂心觸所成，此謂為樂。	At this time, what can be experienced is the pleasure of the mind, formed by mental contact. This is called pleasure.
問：	Question:
樂何相？	What is the sign of pleasure? What is its flavor? What is its arising? What is its basis? How many kinds of pleasure are there? What is the difference between joy and pleasure?
何味？
何起？
何處？
幾種樂？
喜樂何差別？
答：	Answer:
味為相，緣愛境是愛味，攝受是起，其猗是處。	Flavor is the sign, the condition of a loving object is the loving flavor, reception is the arising, and its tranquility is the basis.
幾種樂者，有五種，謂因樂、資具樂、寂寂樂、無煩惱樂、受樂。	How many kinds of pleasure? There are five kinds: pleasure as a cause, pleasure of requisites, pleasure of tranquility, pleasure without defilements, and the feeling of pleasure.
云何名因樂？	What is called pleasure as a cause?
如佛所說：	As the Buddha said:
戒樂耐老。	The pleasure of precepts endures to old age.
此謂因樂，是樂功德。	This is called pleasure as a cause, this is the virtue of pleasure.
資具樂者，如佛所說：	The pleasure of requisites, as the Buddha said:
佛生世樂。	The birth of a Buddha is a pleasure in the world.
寂寂樂者，謂生定捨及滅禪定。	The pleasure of tranquility refers to the abandoning of concentration in birth and the cessation of jhāna concentration.
無煩惱樂者，如佛所說：	The pleasure without defilements, as the Buddha said:
第一涅槃受樂，所謂受樂也。	The first nirvana is the experience of pleasure, so-called the feeling of pleasure.
於此論中，受樂是可樂。	In this treatise, the feeling of pleasure is what is pleasurable.
喜樂何差別者，心踊躍是喜，心柔軟是樂。	What is the difference between joy and pleasure? The elation of the mind is joy; the softness of the mind is pleasure.
心猗是樂，心定是喜。	The tranquility of the mind is pleasure; the concentration of the mind is joy.
麁喜，細樂。	Joy is coarse, pleasure is fine.
喜行陰所攝，樂受陰所攝。	Joy is included in the aggregate of mental formations; pleasure is included in the aggregate of feeling.
是處有喜，有樂；	Where there is joy, there is pleasure; where there is pleasure, there may or may not be joy.
是處有樂，或有喜或無喜。	The former is form, the latter is name.
初者形，第二為名。	The external practice having been accomplished, one enters the jhāna factors of the first jhāna, namely, initial application, sustained application, joy, pleasure, and one-pointedness of mind.
外行成就入初禪禪枝，謂覺、觀、喜、樂、一心也。	What is the meaning of jhāna?
禪者何義？	It means to think equally about a matter, to shake off the five hindrances, and to think about the antidotes.
謂於事平等思惟也、奮迅五蓋也、思惟對治也。	One who enters the first jhāna and attains absorption has already attained, already touched, already dwelled in the realization.
入初禪得正受者，已得、已觸、已作證住。	Furthermore, 'abandoning desire and unwholesome states' speaks of the first jhāna as a superior sign from the standpoint of the desire realm.
復次離欲不善法者，從欲界地說初禪為勝相；	'With initial and sustained application of thought' speaks of the second jhāna as a superior sign. 'With joy and pleasure born of tranquility' speaks of the joy and pleasure born of tranquility as a superior sign.
從有覺觀說第二禪為勝相，以寂寂所成有喜有樂，從寂寂所成喜樂說為勝相。	Furthermore, 'abandoning desire and unwholesome states' refers to the antidote that can cut off.
復次離欲不善法者，謂能斷對治。	'With initial and sustained application of thought' refers to the sign of jhāna being born of tranquility.
有覺觀者，謂說禪相寂寂所成。	'Joy and pleasure' refers to the absorption similar to jhāna.
喜樂者，謂說相似禪正受。	'Dwelling in' means attaining the first jhāna, being free from five parts, and endowed with five parts, three kinds of goodness, complete with ten signs, corresponding to twenty-five virtues. With this merit and goodness, one is reborn in the sublime abode of the Brahma heavens.
入住者，謂得初禪離於五分，成就五分三善，十相具足，二十五功德相應，以此福善上生梵天勝妙居處。	The five parts to be abandoned are the five hindrances.
離五分者，謂離五蓋。	What are the five?
云何為五？	They are sensual desire, aversion, sloth and torpor, restlessness and remorse, and doubt.
謂貪欲、瞋恚、懈怠睡眠、調悔、疑。	Sensual desire means the mind's attachment to the five sense objects.
貪欲者，謂於五塵心生愛染。	Aversion means acting in the ten places of vexation.
瞋恚者，謂行十惱處。	Sloth means the mind is lazy and falls.
懈怠者，謂心懶墮。	Torpor means the body is heavy and dull and desires to sleep.
睡眠者，謂身悶重欲得寤寐。	Sleep is of three kinds:
眠有三種：	One is born from food, two is born from time of day, three is born from the mind.
一從食生、二從時節生、三從心生。	If it is born from the mind, it is cut off by contemplation.
若從心生，以思惟斷。	If it is born from food and time of day, this is the sleep of an Arhat, not born from the mind, as there is nothing to cover it.
若從飲食及時節生，是羅漢眠，不從心生，無所蓋故。	If sleep is born from food and time of day, it can be cut off by diligence.
若眠從食及時節生者，以精進能斷。	As Anuruddha said:
如阿㝹樓馱所說：	When I first exhausted the outflows, I obtained sleep not born of the mind. For fifty-five years now, in that time, I have cut off sleep related to food and time for twenty-five years.
我初盡漏，得不從心眠，于今五十五歲，於其中間斷食時節臥，已二十五年。
問：	Question:
若眠成色法，何故為心數煩惱？	If sleep is a physical phenomenon, why is it a mental defilement?
答：	Answer:
色者一向成心數惱煩。	The physical directly becomes a mental vexation and defilement.
如我見人飲酒及食，是則可知。	As I see a person drinking and eating, this can be known.
問：	Question:
若眠身法、懈怠心數法，何故二法合成一蓋？	If sleep is a physical factor and laziness a mental factor, why are these two combined into one hindrance?
答：	Answer:
此二種法，一事一相，所謂疲懈共為一。	These two factors have one matter and one characteristic, that is, fatigue and weariness are one.
調者心不寂寂，悔者心恨不定，其相既等故成一蓋。	Restlessness is the mind not being tranquil; remorse is the mind being regretful and unsettled. Since their characteristics are similar, they form one hindrance.
疑者心執不一。	Doubt is the mind's inability to hold to one thing.
有四種疑：	There are four kinds of doubt:
一者奢摩他難、二者毘婆舍那難、三者二俱難、四者於諸非難。	One is difficulty with tranquility (samatha), two is difficulty with insight (vipassanā), three is difficulty with both, and four is doubt about things that are not difficulties.
於是具足為得奢摩他，或於此疑；	Here, being fully equipped to attain tranquility, one may have doubt about this;
或於身疑，我堪得寂寂、為不得寂寂？	or doubt about oneself, "Am I capable of attaining tranquility, or am I not capable of attaining tranquility?"
若於彼成疑，此謂奢摩他難。	If one has doubt about that, this is difficulty with tranquility.
或於四聖諦、或於三世疑，此謂毘婆舍那難。	Or to have doubt about the Four Noble Truths or the three time periods, this is difficulty with insight.
或於佛法僧疑，此二俱難。	Or to have doubt about the Buddha, Dharma, and Sangha, this is difficulty with both.
或於國城道路、或於男女名姓，是謂非法難。	Or about a country, city, or road, or about the names of men and women, this is difficulty with what is not the law.
於此經中，疑為寂寂難，是可取。	In this scripture, doubt as a difficulty for tranquility is what should be taken.
蓋者何義？	What is the meaning of 'hindrance'?
謂障礙乘義。	It means the meaning of obstructing the vehicle.
覆義、煩惱義、縛義，此無異義。	The meaning of covering, the meaning of defilement, the meaning of bondage, these are not different in meaning.
問：	Question:
有諸細結，謂覆惱等，何故但說五蓋耶？	There are various subtle fetters, such as coverings, vexations, etc. Why are only the five hindrances mentioned?
答：	Answer:
以集執取成五。	Because they are grouped by grasping, they become five.
復次以婬欲執著，能攝一切貪欲。	Furthermore, grasping with sensual desire can encompass all greed.
以瞋恚執著，能攝一切不善法。	Grasping with aversion can encompass all unwholesome states.
以懈怠睡眠調悔疑執著，能攝一切癡不善法。	Grasping with sloth, torpor, restlessness, remorse, and doubt can encompass all unwholesome states of delusion.
如是以五蓋執著，能攝一切煩惱，以此相故成五蓋。	In this way, grasping with the five hindrances can encompass all defilements. Because of this characteristic, they become the five hindrances.
五分成就者，謂覺、觀、喜、樂、一心。	The five parts achieved are: initial application, sustained application, joy, pleasure, and one-pointedness of mind.
問：	Question:
若說初禪成就五枝為禪，不應更復別說其枝為禪。	If it is said that the first jhāna, endowed with five limbs, is jhāna, it should not be the case that its limbs are separately called jhāna. If the limbs are spoken of separately, why is the first jhāna said to be associated with five limbs?
若別說枝，何故初禪說五枝相應？	Answer:
答：	Jhāna is established based on the jhāna limbs; there is no jhāna apart from the jhāna limbs.
依禪枝成禪，不離禪枝有禪。	There is no separate, different jhāna.
無別異禪。	Just as a chariot is spoken of based on its individual parts, there is no chariot apart from its parts.
如依一一車分說車，離分無車。	Just as an army is spoken of based on its divisions, there is no army apart from its divisions.
如依軍分說軍，非離軍分有軍。	Similarly, jhāna is named based on its limbs; there is no jhāna apart from its limbs.
如是依禪枝名禪，非離枝有禪。	It is called jhāna as one entity, and called limbs as it is divisible.
以一種名禪，以可分名枝。	Speaking of the matter is called jhāna; speaking of the virtues is called limbs.
說事名禪，說功德名枝。	To speak of it as based on control is called jhāna; to speak of it as based on the nature of control is called limbs.
以說依制名禪，以說依性制名枝。
問：	Question:
於有念精進等法，何故但說五枝耶？	Among the states such as mindfulness and diligence, why are only five limbs mentioned?
答：	Answer:
以執著成五。	Because they are grouped by grasping, they become five.
問：	Question:
云何為執相？	What is the characteristic of grasping?
答：	Answer:
覺者隨於事，心而得自安。	Initial application is when the mind finds its own peace regarding the object.
觀者隨於持心，覺觀不雜，起於方便。	Sustained application is when the mind is held, and initial and sustained application are not mixed, giving rise to skillful means.
若方便具足喜樂生，若起方便具足得生，喜心增長樂心成滿。	If the skillful means are complete, joy and pleasure arise. If the arising of skillful means is complete, joy arises, the mind is filled with pleasure.
以此四功德心成就不亂。	With these four virtues, the mind is accomplished and not distracted.
若心不亂得定，是名執相。	If the mind is not distracted, one attains concentration. This is called the characteristic of grasping.
如是執著成五。	In this way, through grasping, they become five.
復次蓋對治故成五。	Furthermore, they become five because they are antidotes to the hindrances.
初蓋對治初禪，乃至五蓋對治五禪。	The first hindrance is counteracted by the first jhāna, and so on, up to the fifth hindrance being counteracted by the fifth jhāna.
覺者初禪為勝枝，以覺除欲。	Initial application is the superior limb of the first jhāna; with initial application, desire is eliminated.
若覺入正定，餘枝亦起。	If initial application enters right concentration, the other limbs also arise.
觀者於五枝，第二禪是初起，喜者於第三禪是初起，樂者於第四禪是初起，一心者於第五禪是初起。	Sustained application, among the five limbs, is the first to arise in the second jhāna. Joy is the first to arise in the third jhāna. Pleasure is the first to arise in the fourth jhāna. One-pointedness of mind is the first to arise in the fifth jhāna.
如是以勝枝成五。	In this way, they become five based on the superior limb.
復次以五蓋對治成五。	Furthermore, they become five as antidotes to the five hindrances.
如三藏所說：	As stated in the Tripitaka:
一心是婬欲對治，歡喜是嗔恚對治，覺是懈怠眠對治，樂是調悔對治，觀是疑對治。	One-pointedness of mind is the antidote to sexual desire. Joy is the antidote to aversion. Initial application is the antidote to sloth and torpor. Pleasure is the antidote to restlessness and remorse. Sustained application is the antidote to doubt.
以蓋從對治，是故成五。	Because the hindrances are based on their antidotes, they become five.
問：	Question:
此坐禪人作意於一切地相，何故乃起喜樂耶？	This meditator applies their mind to the all-pervading earth sign. Why then do joy and pleasure arise?
答：	Answer:
地一切入相，非起喜樂因，離五蓋熱隨性修故，是以法子應起喜樂。	The sign of the all-pervading earth kasina is not the cause for the arising of joy and pleasure. It is because of being free from the heat of the five hindrances and cultivating according to one's nature that the son of the Dharma should give rise to joy and pleasure.
又問：	Another question:
若然，法子何故不於第四禪起喜樂？	If so, why does the son of the Dharma not give rise to joy and pleasure in the fourth jhāna?
答：	Answer:
非其處故，又得第四禪已斷喜樂故。	Because it is not the place for it, and also because upon attaining the fourth jhāna, joy and pleasure have been abandoned.
復次初已起喜樂，以方便伏斷，見有過患已，貪著最寂寂捨樂，是故不起喜樂。	Furthermore, having already aroused joy and pleasure in the beginning, one subdues and cuts them off by skillful means, having seen their faults, and greedily attached to the most tranquil abandoning of pleasure, therefore joy and pleasure do not arise.
三種善者，謂初、中、後善。	The three kinds of goodness are: good in the beginning, good in the middle, and good in the end.
以清淨修行為初善，以捨增長為中善，以歡喜為後善。	Pure cultivation is the good in the beginning. The growth of equanimity is the good in the middle. Joy is the good in the end.
云何清淨修行？	What is pure cultivation?
謂諸善資具。	It means the various wholesome requisites.
云何捨增長？	What is the growth of equanimity?
是謂安定。	This is stability.
云何為歡喜？	What is joy?
是謂為觀。	This is contemplation.
如是初禪成三種善，十相具足。	Thus, the first jhāna is endowed with three kinds of goodness and complete with ten signs.
以清淨修行三相，以捨增長三相，以令歡喜四相。	With pure cultivation, there are three signs. With the growth of equanimity, there are three signs. With causing joy, there are four signs.
問：	Question:
以清淨修行云何三相？	With pure cultivation, what are the three signs?
答：	Answer:
是禪障礙從彼心清淨，以清淨故心得中奢摩他相，以得故於彼心跳擲，此謂以修清淨三相。	The obstacles to this jhāna are purified from that mind. Because of purity, the mind attains the sign of moderate tranquility (samatha). Because of attainment, the mind jumps and leaps at it. These are the three signs of cultivating purity.
問：	Question:
云何以捨增長三相？	What are the three signs of the growth of equanimity?
答：	Answer:
若心清淨成捨，若得寂寂成捨，一向住成捨而捨增長，此謂三相。	If the mind is pure, it achieves equanimity. If it attains tranquility, it achieves equanimity. Abiding one-pointedly achieves equanimity, and equanimity grows. These are the three signs.
問：	Question:
云何以令歡喜四相？	What are the four signs of causing joy?
答：	Answer:
謂於此十相生法隨逐修行令成歡喜，於此諸根以為一味成令歡喜，隨行精進乘成令歡喜，以能修行成令歡喜，此謂四相。	It means that in these ten signs, the arising states are followed and cultivated to bring about joy. In these, the faculties are made to be of one flavor to bring about joy. Following the vehicle of diligence brings about joy. Being able to cultivate brings about joy. These are the four signs.
如是初禪十相具足，二十五功德相應者，謂初禪覺、觀、喜、樂、一心具足，信、精進、念、定、慧具足，初、中、後具足，斂攝具足修行具足、寂寂具足、依具足、攝受具足、從具足、觀具足、修具足、力具足、解脫具足、清淨具足。	Thus the first jhāna is complete with ten signs and corresponds to twenty-five virtues. It is said that the first jhāna with initial application, sustained application, joy, pleasure, and one-pointedness of mind is complete; faith, diligence, mindfulness, concentration, and wisdom are complete; beginning, middle, and end are complete; collection is complete, cultivation is complete, tranquility is complete, reliance is complete, reception is complete, following is complete, contemplation is complete, practice is complete, power is complete, liberation is complete, purity is complete.
最勝清淨修成住二十五功德相應，是天勝居從寂寂生，謂喜樂住，超越人間，天居勝處。	The supreme, pure cultivation leads to abiding in correspondence with twenty-five virtues. This heavenly, supreme dwelling is born from tranquility, meaning dwelling in joy and pleasure, transcending the human realm, to a supreme heavenly dwelling.
如佛世尊教諸比丘：	As the World-Honored One taught the monks:
如勤浴師浴師弟子，以好銅槃盛豆米屑，以水和攪合而為丸，浸潤內外相著不散。	Like a diligent bath-attendant or his apprentice, in a fine bronze pan, holds bean and rice powder, mixes it with water into a ball, so that it is soaked through, inside and out, stuck together and not scattered.
如是比丘身心寂寂，能生喜樂灌令遍濕，無所不著。	In the same way, a monk, whose body and mind are tranquil, can generate joy and pleasure that irrigates and moistens him completely, leaving no part untouched.
如以寂寂所生喜樂，於其身心無不著處，是勤浴師及浴師弟子。	Just as the joy and pleasure born of tranquility leave no part of his body and mind untouched, so it is with the diligent bath-attendant and his apprentice.
坐禪之人亦復如是。	The meditating person is also like this.
如是銅槃一切入相如是可知。	That the bronze pan is like the all-pervading kasina sign can be known in this way.
問：	Question:
一切入何等相耶？	What kind of sign is the all-pervading kasina?
答：	Answer:
如銅槃浴屑處堅細光焰。	Like the bronze pan and the place for the bath powder, it is firm, fine, and radiant.
善取一切入相，成堅生喜、成細清淨故光焰。	By well grasping the sign of the all-pervading kasina, it becomes firm and gives rise to joy; it becomes fine and pure, hence radiant.
心心數法以成事故，是謂銅槃等一切入相，心心數法如浴屑，如是可知。	The mind and mental factors, because they accomplish the task, are like the bronze pan and so on, the all-pervading kasina sign. The mind and mental factors are like the bath powder, this can be known.
問：	Question:
云何浴屑等心心數法性？	What is the nature of the bath powder and so on, equivalent to the mind and mental factors?
答：	Answer:
如麁浴屑，既不和合隨風飛散。	Like coarse bath powder, when not mixed, it scatters with the wind.
如是心心數法性，離喜樂成麁，離定不和合，與五蓋風共飛，此謂是浴屑等心心數法性。	In this way, the nature of the mind and mental factors, when separated from joy and pleasure, becomes coarse; separated from concentration, it is not cohesive and is scattered by the wind of the five hindrances. This is the nature of the bath powder, etc., equivalent to the mind and mental factors.
云何水等？	What is the water and so on equivalent to?
謂喜樂定如水，令浴屑濕軟為丸。	It refers to joy, pleasure, and concentration being like water, which moistens and softens the bath powder into a ball.
如是喜樂令心心數法濕軟為定，如是水等喜樂定，如欲水攪令相著，如是覺觀可知。	In this way, joy and pleasure moisten and soften the mind and mental factors into concentration. Thus, water and so on are like joy, pleasure, and concentration. Just as desiring water stirs it to make it stick together, so can initial and sustained application be known.
問：	Question:
云何丸等？	What is the ball and so on equivalent to?
答：	Answer:
謂覺觀如欲使，以浴屑置於銅槃中，以水撓攪以手作丸。	It means that initial and sustained application are like the desire to make, placing the bath powder in the bronze pan, stirring it with water, and making a ball with the hands.
若作丸已，合諸濕屑，共作於丸，不令散失，置銅槃中。	When the ball is made, the wet powder is combined to make the ball, preventing it from scattering and being lost, and it is placed in the bronze pan.
如是坐禪人心心數法，貯於事中能生寂寂。	In this way, the meditator's mind and mental factors are stored in the object and can generate tranquility.
初禪以喜樂為水，以覺觀為手，以攪作丸，能生寂寂。	The first jhāna uses joy and pleasure as water, and initial and sustained application as hands, to stir and make a ball, which can generate tranquility.
所成心心數法，喜樂相隨成一丸，禪心不散亂，置於禪事。	The accomplished mind and mental factors, accompanied by joy and pleasure, become one ball. The jhāna mind does not scatter and is placed on the jhāna object.
如是丸等，覺觀如浴屑，內外遍濕相著不散。	In this way, the ball and so on, and initial and sustained application, are like the bath powder, soaked through inside and out, stuck together and not scattered.
如是坐禪人，初禪於身上下，從頭至足，從足至髑髏、皮髮，內外喜樂遍滿，住於不退，如是成住梵天。	In this way, the meditator, in the first jhāna, from top to bottom of the body, from head to foot, from foot to skull, skin, and hair, inside and out, is filled with joy and pleasure, and abides without regression. In this way, one achieves dwelling in the Brahma heaven.
問：	Question:
名喜樂，非色法、無有對相，何以遍住於身？	Joy and pleasure are names, not physical forms, having no opposing sign. How can they pervade and dwell in the body?
答：	Answer:
名者依色，色依名色，是故若名已成喜，色亦成喜；	Name depends on form, and form depends on name and form. Therefore, if the name has become joy, the form also becomes joy; if the name has become pleasure, the form also becomes pleasure.
若名已成樂，色亦成樂。	Furthermore, form born from pleasure causes the body to become tranquil. The entire body becomes that physical tranquility and pleasure. Therefore, without hindrance, it gives rise to the merit of being born in the Brahma heaven.
復次色從樂生令身起猗，一切身成彼色猗樂，是故無礙令生梵天功德者。	The first jhāna is accomplished in three kinds: lower, middle, and upper.
初禪成有三種，謂下、中、上。	If one contemplates the superior conditions, but does not skillfully remove the five hindrances, and does not attain mastery at will, this is the lower jhāna.
若觀勝緣，不善除五蓋，不至如意自在，是謂下禪。	If one contemplates the superior conditions, skillfully removes the five hindrances, and attains mastery at will, this is the middle jhāna.
若觀勝緣，善除五蓋，至如意自在，是謂中禪。	If one contemplates the superior conditions, skillfully removes the five hindrances, and attains mastery at will, this is the upper jhāna.
若觀勝緣，善除五蓋，至如意自在，是謂上禪。	At this point, if the meditator cultivates the lower first jhāna, at the end of life, they are born among the Brahma-group devas, and their lifespan is one-third of a kalpa.
於是坐禪人，若修下初禪，命終生於梵天種類，彼壽命一劫三分。	If one cultivates the middle first jhāna, at the end of life, one is born in the Brahma heaven, and the lifespan is half a kalpa.
若修中初禪，命終生於梵天，壽半劫。	If one cultivates the upper first jhāna, at the end of life, one is born in the Great Brahma heaven, and the lifespan is one kalpa.
若修上初禪，命終生大梵天，壽命一劫。	This merit of being born in the Brahma heaven is accomplished in four kinds: some people achieve the regressive part, some achieve the stable part, some achieve the superior part, and some achieve the penetrating part.
是生梵天功德成有四種，有人成退分、有人成住分、有人成勝分、有人成達分。	This person of dull faculties wishes to dwell in heedlessness, and with corresponding mental application, this jhāna arises, thus becoming the regressive part.
是鈍根人，欲住放逸作意相隨，成起此禪，故成退分。	Furthermore, with the three jhāna practices, one accomplishes the regressive part. Because of the greatest entanglement, one is not diligent.
復次以三禪行成於退分，最大纏故令不精進。	If a person, from the beginning, has evil thoughts and cannot eliminate them, because of this great entanglement, they quickly regress.
若人從初已起惡覺不能消除，以此大纏故成速退。	He who delights in the practice of blissful jhāna, delights in conversation, delights in sleep, and does not abide in diligence, therefore he regresses.
其於樂禪事業、樂話語、樂睡眠，不住精進，是故成退。
問：	Question:
誰退？	Who regresses? Why do they regress?
何以退？
答：	Answer:
有說，若急疾煩惱成，起退失。	It is said that if acute defilements arise, one regresses and loses it.
復說悠悠煩惱故退。	It is also said that one regresses due to gentle defilements.
復說若失奢摩他成退。	It is also said that if one loses tranquility (samatha), one regresses.
復說於有相久不修行，於彼彼處不能令起，以不得定成退分。	It is also said that if one does not cultivate the sign for a long time, one cannot make it arise in various places, and by not attaining concentration, one achieves the regressive part.
若鈍根人住不放逸，得彼法念，成禪住分。	If a person of dull faculties dwells in heedfulness and attains mindfulness of that state, the jhāna achieves the stable part.
利根人住不放逸，隨意得第二禪，無覺作意相隨，起成彼禪勝分。	A person of sharp faculties dwells in heedfulness, attains the second jhāna at will, and without initial application, with corresponding mental application, that jhāna arises, achieving the superior part of that jhāna.
利根人住不放逸，隨意得毘婆舍那，隨逐厭患想作意成，起隨意無染，成禪達分。	A person of sharp faculties dwells in heedfulness, attains insight (vipassanā) at will, follows the thought of aversion, and with corresponding mental application, arises at will without defilement, achieving the penetrating part of the jhāna.
解脫道論卷第四	End of the Fourth Scroll of the Treatise on the Path to Liberation
#----------------------------------------------------------------------	#----------------------------------------------------------------------
#【經文資訊】大正新脩大藏經第 32 冊 No.	#【Scripture Information】Taisho Tripitaka Vol. 32, No. 1648, Treatise on the Path to Liberation
1648 解脫道論	#【Version Record】Release Date: 2023-12, Last Update: 2022-10-12
#【版本記錄】發行日期：	#【Editorial Note】This database was compiled by the Chinese Buddhist Electronic Text Association (CBETA) based on the "Taisho Tripitaka".
2023-12，最後更新：	#【Original Source】Provided by layman Hsiao Chen-kuo, Goryeo Canon CD text provided by layman Wei Hsi-an, provided by a certain North American layman, new punctuation provided by layman Li Ming-fang.
44846	#【Other Matters】This database can be freely circulated. For details, please refer to the "Copyright Statement of the Chinese Buddhist Electronic Text Association Database".
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#----------------------------------------------------------------------
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#----------------------------------------------------------------------
解脫道論卷第五阿羅漢優波底沙梁言大光造	Treatise on the Path to Liberation, Scroll the Fifth, by the Arhat Upatissa, which in Liang means Great Light.
梁扶南三藏僧伽婆羅譯	Translated by the Tripiṭaka Master Saṅghapāla of Funan during the Liang dynasty.
行門品之二	Chapter on the Path of Practice, Part Two
此明求第二禪。	This explains the seeking of the second jhāna.
思惟初禪過患、二禪功德，爾時坐禪人欲樂起第二禪已，於初禪身得自在。	Contemplating the faults of the first jhāna and the virtues of the second jhāna, at that time the meditator, desiring to attain the second jhāna, has already attained mastery over the body in the first jhāna.
何以故？	Why is this so?
若於初禪未得自在，雖復思惟欲除覺觀、望得二禪，還復退失，遂不堪起第二禪定，亦復不能入於初禪。	If one has not yet attained mastery in the first jhāna, even though one contemplates wishing to eliminate initial and sustained application of thought and hopes to attain the second jhāna, one will still fall back and lose it, thus being unable to arise the second jhāna concentration, and also unable to enter the first jhāna.
如世尊說：	As the World-Honored One said, he gave the simile of the mountain calf for the monks.
為諸比丘作山犢喻。	The mountain calf was foolish and did not know where to eat, nor did it understand how to walk, yet it wanted to go to a precipitous and distant place.
山犢愚癡不知食處，未解行步，欲詣嶮遠。	It then thought to itself: "I will now go to a place I have never been, eat grass I have never eaten, and drink water I have never drunk."
便自作念：	Before its front feet were steady, it lifted its hind legs, staggering and unstable, unable to advance. Thus it could not reach the place it had never been, nor could it eat the grass it had never eaten, nor could it drink the water it had never drunk.
「我今當往未甞至處，噉未甞草、飲未甞水。」	It then thought again: "Since I cannot go, I will just rely on my former food and drink."
前足未立復舉後脚，蹉搖不安莫能前進，遂不得至未甞至處，亦不得噉未甞食草，及不得飲未甞之水。	In the same way, a monk who is foolish and not yet enlightened, who does not know the place of practice, does not understand how to abandon desire and enter the first jhāna, does not cultivate this practice and does not study it much, yet rashly thinks to himself:
更復思惟：	I want to enter the second jhāna and abandon initial and sustained application of thought.
「既不能去，政當資昔飲食。」	Not knowing how to pacify himself, he then thinks again: "I cannot attain the second jhāna and abandon initial and sustained application of thought, I want to retreat and enter the first jhāna to abandon desire."
如是比丘愚癡未達，不知所行處，不解離欲入於初禪，不修此法不多學習，輒自作念：	This foolish monk is like that mountain calf that does not know how to walk.
「欲入第二禪。	Therefore, one should cultivate the first jhāna to gain mastery of the mind, at times before eating and after eating, in the first and last watches of the night, as the mind delights, for as long or as short as one desires, with ease.
離於覺觀。」	To arise and enter contemplation, if from one time to many times; entering and exiting many times, if from one time to many times, one attains mastery in that first jhāna.
不解自安，復更思惟：	Having attained the pleasure of mastery, one arises the second jhāna and surpasses the first jhāna.
「我不能得入第二禪離於覺觀，欲退入初禪離欲。」	One then further contemplates: this first jhāna is coarse, the second jhāna is fine. One sees the faults in the first jhāna and sees the virtues in the second jhāna.
愚癡比丘，如彼山犢不解行步。
是故應修初禪令心得自在，於未食時及食後時，初夜後夜隨心所樂，隨欲久近隨意無礙。
為起入觀，若從一時乃至多時；
多入多出，若從一時乃至多時，於彼初禪成得自在。
得自在樂，起第二禪越於初禪。
復更思惟：
此初禪麁、第二禪細，於初禪見有過患、於第二禪見有功德。
問：	Question:
云何初禪過患？	What are the faults of the first jhāna?
答：	Answer:
近五蓋怨，令覺觀動，身成懈怠、心成散亂，其一切法是為麁定，不任為神通證。	It is close to the five hindrances as enemies, causing initial and sustained application to stir, making the body lazy and the mind scattered. All its states are a coarse concentration, not suitable for the proof of supernormal powers.
既樂初禪不成勝分，是初禪過患，第二禪功德是其對治。	Since one delights in the first jhāna, it does not become a superior part. These are the faults of the first jhāna. The virtues of the second jhāna are its antidote.
已觀初禪過患，復見第二禪功德，是一切入相作意修行第二禪事，不作意和合初禪、不作意於覺、不作意於觀，以從定生喜樂自在，令心受持。	Having contemplated the faults of the first jhāna and seen the virtues of the second jhāna, one makes the all-pervading kasina sign the object of mental application and cultivates the practice of the second jhāna, not applying the mind to what is associated with the first jhāna, not applying the mind to initial application, not applying the mind to sustained application. By the joy and pleasure born of concentration, the mind is upheld with mastery.
彼坐禪人如是作意，不久覺觀成滅，以定所起喜樂自在令心安住。	That meditator, applying the mind in this way, before long, initial and sustained application cease. By the joy and pleasure arising from concentration, the mind abides in stability with mastery.
此明二禪四枝義。	This explains the meaning of the four limbs of the second jhāna.
彼坐禪人覺觀滅故，成其內信，心成一性，無覺無觀，從定生喜樂入第二禪。	That meditator, because initial and sustained application have ceased, achieves inner confidence, the mind becomes one-pointed, without initial application, without sustained application. From concentration, joy and pleasure are born, and one enters the second jhāna.
是地一切入功德。	This is the virtue of the all-pervading earth kasina.
覺觀滅者，以善分別。	The cessation of initial and sustained application is through good discernment.
覺觀滅亦名斷。	The cessation of initial and sustained application is also called cutting off.
問：	Question:
云何為覺觀滅？	What is the cessation of initial and sustained application?
答：	Answer:
亦是初禪覺觀過患，及一切覺觀根覺觀過患，及覺觀根與覺觀併除故，成覺觀滅。	It is also the fault of initial and sustained application in the first jhāna, and the fault of the root of all initial and sustained application, and the root of initial and sustained application being removed along with initial and sustained application, thus achieving the cessation of initial and sustained application.
復次以斷下麁禪得上勝禪，復令現次第滅。	Furthermore, by cutting off the lower coarse jhāna, one attains the upper superior jhāna, and also makes the sequential cessation manifest.
內者，現證名內。	'Internal' means that which is personally experienced is called 'internal'.
內有三種：	There are three kinds of internal: one, the internal within the internal; two, internal concentration; three, internal sphere of practice.
一內內、二內定、三內行處。	What is the internal within the internal?
云何為內內？	It refers to the six internal sense bases.
謂六內入。	Internal concentration means to contemplate one's own body; this is called internal concentration.
內定者，於自觀身，此謂內定。	Internal sphere of practice means to contemplate inwardly, the mind does not go outside, the meaning of gathering is its nature. This is called the internal sphere of practice.
內行處者，於內自思，意不出外，攝義是性，是謂內行處。	In this scripture, the internal within the internal is what is to be delighted in.
於此經中，內內是可樂。	'Confidence' means right faith, and contemplation increases faith. This is called confidence in internal concentration. This is called internal confidence.
信者，信正信，思惟增長信，此謂信於內定，是謂內信。	Internal confidence: what is its sign? What is its flavor? What is its arising? What is its basis?
內信者，何相？	Not being disordered is the sign of internal confidence, tranquility is its flavor, not being turbid is its arising, and initial and sustained application is its basis.
何味？	'The mind becomes one-pointed' means the mind abides in right concentration. This is called the mind becoming one-pointed.
何起？
何處？
不亂為內信相，寂寂為味，不濁是起，覺觀為處。
心成一性者，謂心住正定，此謂心成一性。
心成一性者何義？
心者是意。
一者說於念。
名性者，如聲論說生性。
性者說自然義。
此第二禪一心，能滅覺觀，以一性得起，此謂心成一性。
心成一性者，何相？	What is the meaning of 'the mind becomes one-pointed'?
何味？	'Mind' is the intellect.
何起？	'One' refers to mindfulness.
何處？	The name 'nature', as said in the treatise on sound, means the nature of birth.
專正為相，寂寂為味，無浪為起，覺觀滅為處。	'Nature' means the meaning of naturalness.
	This one-pointed mind of the second jhāna can extinguish initial and sustained application. With one-pointedness it arises. This is called 'the mind becomes one-pointed'.
	The mind becoming one-pointed: what is its sign? What is its flavor? What is its arising? What is its basis?
	Being focused and correct is its sign, tranquility is its flavor, being without waves is its arising, and the cessation of initial and sustained application is its basis.
問：	Question:
信及心成一性，何故非初禪所攝？	Why are faith and the mind becoming one-pointed not included in the first jhāna?
答：	Answer:
初禪以覺觀為浪動，故成濁，內信、心成一性者成不清淨，如水有風浪，見於面像不復清淨。	The first jhāna is agitated by the waves of initial and sustained application, thus it becomes turbid. Internal confidence and the mind becoming one-pointed become impure. Just as when water has waves from the wind, the reflection of the face is no longer clear.
如是初禪覺觀為浪，浪動濁故，內信及心一性成不清淨，是故以禪枝，非初禪所攝。	In this way, the first jhāna has initial and sustained application as waves. Because the waves agitate and make it turbid, internal confidence and the mind becoming one-pointed become impure. Therefore, as jhāna factors, they are not included in the first jhāna.
無覺無觀者，謂斷覺無覺、離觀無觀。	'Without initial application, without sustained application' means by cutting off initial application there is no initial application, by leaving sustained application there is no sustained application.
問：	Question:
覺觀滅、無覺無觀，此二種斷覺觀，何故說二？	The cessation of initial and sustained application, and being without initial and sustained application, are both ways of cutting off initial and sustained application. Why are two mentioned?
答：	Answer:
覺觀滅者為現內信，心一性為因；	The cessation of initial and sustained application is to reveal internal confidence and the mind being one-pointed as the cause.
無覺無觀為現寂寂所成喜樂妙相。	Being without initial and sustained application is to reveal the wonderful sign of joy and pleasure accomplished through tranquility.
復次覺觀滅者，以此覺觀見覺觀過患，斷彼過患法；	Furthermore, the cessation of initial and sustained application means that with this initial and sustained application, one sees the faults of initial and sustained application, and cuts off that faulty state.
無覺無觀者，斷色界覺觀。	Being without initial and sustained application means cutting off the initial and sustained application of the form realm.
復次無覺無觀者有二種：	Furthermore, being without initial and sustained application is of two kinds:
一不以覺觀滅無覺無觀，以覺觀滅無覺無觀，於是五識及第三禪等，不以覺觀滅成無覺無觀。	One is not becoming without initial and sustained application through the cessation of initial and sustained application. With the cessation of initial and sustained application, one becomes without initial and sustained application. In this, the five consciousnesses and the third jhāna, etc., do not become without initial and sustained application through the cessation of initial and sustained application.
第二禪以方便寂寂故，以覺觀滅成無覺無觀。	The second jhāna, through skillful means and tranquility, becomes without initial and sustained application through the cessation of initial and sustained application.
是說二義。	This explains the two meanings.
從定生者名定，初禪從彼智生，第二禪成從初禪定生。	'Born of concentration' is named concentration. The first jhāna is born from that wisdom. The second jhāna is born from the concentration of the first jhāna.
復次定者，於第二禪與一心共生故，定生喜樂。	Furthermore, concentration, in the second jhāna, arises together with one-pointedness of mind. Therefore, joy and pleasure are born of concentration.
喜樂者，初已分別。	Joy and pleasure have already been distinguished earlier.
第二禪者，依初得名。	The second jhāna is named based on the first.
此第二禪入正受者，謂入第二禪。	This second jhāna, in entering absorption, means entering the second jhāna.
禪者內信、喜、樂、一心，是名為禪。	The jhāna is internal confidence, joy, pleasure, and one-pointedness of mind. This is called jhāna.
入正受住者，成得第二禪，離於二枝，成就二枝三種善十相具足。	To dwell in absorption means to have attained the second jhāna, being free from two limbs and endowed with two limbs, with three kinds of goodness, complete with ten signs.
二十三功德相應，是天住是功德，生光耀天。	Corresponding to twenty-three virtues, this is a heavenly abode, a virtue, born in the Radiant Heavens.
如初廣說。	As explained in detail in the beginning.
天住者，從定生喜樂，越人住故名為天住。	Heavenly abode means the joy and pleasure born of concentration, which surpasses the human abode, hence it is called a heavenly abode.
是故世尊告比丘言：	Therefore the World-Honored One said to the monks:
如池生水，非四方來亦非雨出，無有時節，是從泉出，清冷浸灌盈溢流遠。	Like a pool with water born from it, not coming from the four directions nor from rain, without any season, it comes from a spring, coolly irrigating, overflowing and flowing far.
如是比丘，此身從定生喜樂。	In the same way, a monk, this body, from the joy and pleasure born of concentration.
令得清涼無不潤澤。	It makes it cool and there is no part not moistened.
從定生喜周遍身心，猶如泉水。	The joy and pleasure born of concentration pervade the body and mind, just like spring water.
彼坐禪人入第二禪，其身可知。	That meditator who enters the second jhāna, his body can be known.
如不從四方無流水來、無天雨水，如是覺觀滅可知。	Just as no flowing water comes from the four directions and no rain from the sky, so the cessation of initial and sustained application can be known.
如是從泉出流，令身成滿不起波浪。	In this way, flowing from a spring, it fills the body and does not create waves.
如是從定生喜樂，此名色身令滿不起亂心。	In this way, the joy and pleasure born of concentration fill this form-and-name body and do not give rise to a distracted mind.
如以冷水令身清涼遍一切處，如是從定生喜樂。	Just as with cool water the body is made cool, pervading all places, so with the joy and pleasure born of concentration.
一切名色身成滿足修定果報，如是天居生光耀功德。	The entire form-and-name body is filled with the fulfillment of the fruit of cultivating concentration, thus the heavenly dwelling gives rise to the virtue of the Radiant Heavens.
此第二禪有三種，下、中、上。	This second jhāna has three kinds: lower, middle, and upper.
是坐禪人修下禪，命終生少光天，壽命二劫。	This meditator who cultivates the lower jhāna, at the end of life is born in the Heaven of Minor Light, with a lifespan of two kalpas.
修中禪生無量光天，壽命四劫。	One who cultivates the middle jhāna is born in the Heaven of Immeasurable Light, with a lifespan of four kalpas.
修上禪生光耀天，壽命八劫。	One who cultivates the upper jhāna is born in the Radiant Heaven, with a lifespan of eight kalpas.
念二禪過患，爾時坐禪人已修第二禪身得自在，第二禪麁、三禪寂寂。	Contemplating the faults of the second jhāna, at that time the meditator has already cultivated the second jhāna and the body has attained mastery. The second jhāna is coarse, the third jhāna is tranquil.
知二禪過患、見三禪功德，起第三禪。	Knowing the faults of the second jhāna and seeing the virtues of the third jhāna, one arises the third jhāna.
云何二禪過患？	What are the faults of the second jhāna?
謂近覺觀是定之怨。	It is said that being close to initial and sustained application is the enemy of concentration.
與喜滿相應故禪成麁，以喜成滿心大踊躍，不能起餘禪枝。	Corresponding with the sign of fullness of joy, the jhāna becomes coarse. Because the joy is full, the mind has great elation and cannot arise the other jhāna factors.
若著於喜是則為失，若知是失則成不失。	If one is attached to joy, this is a fault. If one knows this fault, then it becomes not a fault.
若不堪作神通證，若樂二禪不成勝分，是知第二禪過患。	If one is not capable of being a proof for supernormal powers, if one delights in the second jhāna, it does not become a superior part. This is knowing the faults of the second jhāna.
見第三禪功德，是其對治。	Seeing the virtues of the third jhāna is its antidote.
已觀二禪過患，復見三禪功德，是依一切入相作意，令喜心滅。	Having contemplated the faults of the second jhāna and seen the virtues of the third jhāna, one relies on the all-pervading kasina sign and applies the mind, causing the mind of joy to cease.
以由喜樂受持心，如是作意，不久以無喜樂令心得安解三禪枝。	By upholding the mind with the feeling of joy and pleasure, applying the mind in this way, before long, the mind becomes peaceful with the joy without pleasure, and one understands the three jhāna factors.
彼坐禪人不染喜故，得捨念智，以身受樂。	That meditator, not being stained by joy, attains equanimity, mindfulness, and wisdom, and experiences pleasure with the body.
是聖所說，得捨念智，樂住第三禪正受，是地一切入功德不染喜故。	This is what the sages have said: one attains equanimity, mindfulness, and wisdom, and dwells with pleasure in the absorption of the third jhāna. This is the virtue of the all-pervading earth kasina, not being stained by joy.
喜者先已分別。	Joy has been distinguished before.
不染者，斷喜得捨住。	Not being stained means cutting off joy and attaining equanimity.
云何為捨？	What is equanimity?
是捨是護。	This equanimity is protection.
不退不進是心平等，此謂捨。	Neither regressing nor advancing, the mind is equal. This is called equanimity.
於是捨有八種，謂受捨、精進捨、見捨、菩提覺捨、無量捨、六分捨、禪枝捨、清淨捨。	Here, there are eight kinds of equanimity: equanimity of feeling, equanimity of effort, equanimity of view, equanimity of the enlightenment factors, equanimity of the immeasurables, six-fold equanimity, equanimity as a jhāna factor, and equanimity of purity.
五根為受捨。	The five faculties are for the equanimity of feeling.
有時不作意捨相，為精進捨。	Sometimes not applying the mind to the sign of equanimity is for the equanimity of effort.
苦集我今當斷成得捨，為見捨。	"The collection of suffering I will now cut off," achieving equanimity, is for the equanimity of view.
修菩提覺，是為菩提捨。	Cultivating the factors of enlightenment is for the equanimity of enlightenment.
慈悲喜捨，是為無量捨。	Loving-kindness, compassion, joy, and equanimity are for the equanimity of the immeasurables.
以眼見色不苦不喜成捨，是為六分捨。	Seeing a form with the eye without suffering or joy achieves equanimity; this is the six-fold equanimity.
無染故成捨住者，是禪枝捨。	Achieving equanimity by being without stain is the equanimity as a jhāna factor.
捨念清淨，是清淨捨。	The purity of mindful equanimity is the equanimity of purity.
於此八捨，除受捨，餘七捨法，是為平等捨。	Of these eight kinds of equanimity, excluding the equanimity of feeling, the remaining seven kinds of equanimity are the equanimity of equality.
復次有三種捨：	Furthermore, there are three kinds of equanimity: one, the corresponding vehicle; two, little effort; three, no effort.
一相應乘、二少經營、三無經營。	In all jhāna practices, this is the skillful means of jhāna equality.
於一切禪行，是禪平等方便。	Neither too fast nor too slow, this is called the corresponding vehicle of equanimity. This lower equanimity is close to the second jhāna and can cut off the mind of great elation.
不急疾不遲緩，是名相應乘捨，此下捨近第二禪，能斷大踊躍心。	If the mind is without effort, this is called the equanimity of little effort. This equanimity is close to the third jhāna and can cut off all minds of elation.
若心無經營，是名少經營捨，此捨近第三禪，是其能斷一切踊躍心。	With an unmoving body and mind, and a mind without activity, this is called the equanimity of no activity. This equanimity is close to the fourth jhāna.
以不動身心，無經營事心，是名無事捨，此捨近第四禪。	Equanimity: what is its sign? What is its flavor? What is its arising? What is its basis?
捨者何相？	Equality is the sign, non-attachment is the flavor, no effort is the arising, and being without stain is the basis.
何味？
何起？
何處？
平等為相，無所著為味，無經營為起，無染為處。
問：	Question:
何故說此捨於此禪，非第二禪及初禪？	Why is this equanimity spoken of in this jhāna, and not in the second and first jhānas?
答：	Answer:
是處喜滿未滅心著。	In that place, the fullness of joy has not yet ceased, and the mind is attached.
以緣喜樂是故未滅，以大踊躍充遍身心，是故於二種禪不說捨，以不滿故。	Because it is conditioned by joy and pleasure, it has not yet ceased. Because great elation fills the body and mind, therefore in the two kinds of jhāna, equanimity is not spoken of, because it is not full.
於此第三禪無喜染故，以滅相著故成起禪枝，以由禪枝自在故說捨念正智。	In this third jhāna, because there is no stain of joy, and because the attachment to the sign is extinguished, the jhāna factor arises. Because of the mastery of the jhāna factor, equanimity, mindfulness, and right knowledge are spoken of.
云何為念？	What is mindfulness?
念隨念，彼念覺憶持不忘。	Mindfulness is constant mindfulness, that mindfulness which remembers and holds without forgetting.
念者，念根、念力、正念，此謂念。	Mindfulness is the faculty of mindfulness, the power of mindfulness, right mindfulness. This is called mindfulness.
問：	Question:
念者何相？	Mindfulness: what is its sign? What is its flavor? What is its arising? What is its basis?
何味？
何起？
何處？
答：	Answer:
隨念為相，不忘為味，守護為起，四念為處。	Constant mindfulness is its sign, not forgetting is its flavor, guarding is its arising, and the four foundations of mindfulness are its basis.
云何為智？	What is wisdom?
知解為慧，是正智此謂為智。	Knowing and understanding is wisdom. This right knowledge is called wisdom.
於是正智有四種：	Here, right knowledge has four kinds: knowledge of the meaning, knowledge of the individual characteristic, knowledge of non-delusion, and knowledge of the sphere of practice.
有義智、自相智、不愚癡智、行處智。	Here, knowledge of the meaning has four postures.
於是有義智者，有四威儀。	Knowledge of the individual characteristic is entering the state of emptiness.
自相智者，入於空處。	Knowledge of non-delusion is knowing the eight worldly conditions.
不愚癡智者，知於世間八法。	Knowledge of the sphere of practice refers to the place of the object.
行處智者，謂於事處。	In this scripture, knowledge of the sphere of practice is what should be taken.
於此經中，行處智是可取。
問：	Question:
智者何相？	Wisdom: what is its sign? What is its flavor? What is its arising? What is its basis?
何味？
何起？
何處？
答：	Answer:
不愚癡為相，緣著為味，擇取諸法為起，正作意為處。	Non-delusion is its sign, attachment to conditions is its flavor, selecting various dharmas is its arising, and right mental application is its basis.
問：	Question:
何故此念正智一切處不妙？	Why are this mindfulness and right knowledge not excellent in all places?
答：	Answer:
若人失念不起正智，不堪起禪外行。	If a person loses mindfulness and does not arise right knowledge, they are unable to arise the practice outside of jhāna.
問：	Question:
何故說第三禪，不說第二禪及初禪？	Why is it said of the third jhāna, and not of the second and first jhānas?
答：	Answer:
於此喜為首，麁禪枝滅故、正定細故。	Here, joy being the head, the coarse jhāna factor is extinguished, and the right concentration is fine.
此定入細處，以此正智堪能起第三禪，是故以禪枝自在。	This concentration enters a fine place, and with this right knowledge, one is able to arise the third jhāna. Therefore, with the mastery of the jhāna factor.
復次此禪易起到彼樂處，最氣味地，亦作愚心，是名著處。	Furthermore, this jhāna easily reaches the place of that pleasure, the most flavorful ground, and also creates a foolish mind, which is called a place of attachment.
是故於此禪，知得自在堪為斷喜。	Therefore, in this jhāna, knowing that one has attained mastery is capable of cutting off joy.
又說喜樂者共為親友，是故此念智分別，無喜有樂於事成住。	It is also said that joy and pleasure are close friends, therefore this mindfulness and wisdom distinguish that without joy there is pleasure, and one abides in the matter.
如彼犢子隨逐其母，不捉兩耳觸突隨母。	Like a calf following its mother, not grasping its two ears, it bumps into and follows its mother.
如是無喜有樂，以念智分別樂得住行處。	In this way, without joy there is pleasure. By distinguishing with mindfulness and wisdom, pleasure is able to abide in the sphere of action.
若不緩分別，反入於喜，成禪退分。	If one does not gently distinguish, one falls back into joy, becoming a regressive part of jhāna.
以此禪枝自在，故說念智。	Because of the mastery of this jhāna factor, mindfulness and wisdom are spoken of.
以此捨念智成就，是故說有捨念智以身受樂。	With the accomplishment of this equanimity, mindfulness, and wisdom, it is therefore said that one has equanimity, mindfulness, and wisdom and experiences pleasure with the body.
問：	Question:
云何心樂？	What is mental pleasure?
答：	Answer:
心攝受是心樂，從心觸生攝受是心樂受，是謂為樂。	The mind's reception is mental pleasure. The reception born from mental contact is the feeling of mental pleasure. This is called pleasure.
問：	Question:
云何身？	What is the body?
答：	Answer:
想陰、行陰、識陰，此謂為身。	The aggregate of perception, the aggregate of mental formations, the aggregate of consciousness, this is called the body.
此樂以身受，謂身受樂。	This pleasure is experienced by the body, which is called experiencing pleasure with the body.
問：	Question:
何故此樂無喜，非以身為受？	Why is this pleasure without joy not experienced by the body?
答：	Answer:
於第三禪樂根滅。	In the third jhāna, the faculty of pleasure ceases.
何故世尊說於第三禪樂根滅？	Why did the World-Honored One say that in the third jhāna the faculty of pleasure ceases?
是樂聖人所說。	This pleasure is spoken of by the noble ones.
聖者佛及弟子，開合制教分別顯示，此謂聖所說。	The noble ones are the Buddha and his disciples, who established, explained, and revealed the teachings. This is what is meant by 'spoken of by the noble ones'.
問：	Question:
何故聖說於此身，非餘處？	Why do the noble ones speak of this body, and not of other places?
答：	Answer:
此第三禪易起到彼樂處，彼無受樂；	This third jhāna easily reaches that place of pleasure, where there is no experience of pleasure.
聖者向於樂住，是聖人成就，是故聖人說此禪勝成捨。	The noble ones incline towards dwelling in pleasure. It is what the noble ones accomplish. Therefore, the noble ones say that this jhāna is superior, achieving equanimity.
有念樂住者捨念樂，此已分別成就，入住第三禪。	One who dwells in pleasure with equanimity and mindfulness, this has already been distinguished and accomplished, and one enters and abides in the third jhāna.
第三者，依第二名為第三。	The third is named third based on the second.
第三禪者，是捨念、正智、樂、一心，此謂禪成就。	The third jhāna is equanimity, mindfulness, right knowledge, pleasure, and one-pointedness of mind. This is called the accomplishment of jhāna.
入住者，彼已得第二禪，離一分五分，成就三種善十相具足，二十二功德相應天居，生遍淨天。	To enter and abide means that one has already attained the second jhāna, is free from one part and endowed with five parts, with three kinds of goodness, complete with ten signs, corresponding to twenty-two virtues in a heavenly abode, born in the All-Pure Heaven.
如初禪廣說。	As explained in detail in the beginning of the first jhāna.
天居者，無喜樂住，越人住名天居。	Heavenly abode means dwelling in pleasure without joy, which surpasses the human abode, hence called a heavenly abode.
是故世尊告諸比丘：	Therefore, the World-Honored One said to the monks:
如是比丘，於欝波羅池花、分陀利池花，若欝波羅花、波頭摩花、分陀利花，水生水增長，從水起住水中，從根至首以令水滿其中。	In this way, a monk, in a pond of utpala flowers, pundarika flowers, whether utpala flowers, padma flowers, or pundarika flowers, born in water, growing in water, rising from the water and abiding in the water, from root to tip is filled with water.
如是比丘，此身以無喜樂令滿潤澤，以無喜之樂遍滿身心。	In the same way, a monk, this body is filled and moistened with pleasure without joy. With the pleasure without joy, the body and mind are pervaded.
於是如欝多羅、波頭摩、分陀利花從水而起。	Here, just as the utpala, padma, and pundarika flowers arise from the water.
如是入第三禪，其身當知如藕生水，從根至首一切皆滿。	In this way, entering the third jhāna, the body should be known to be like a lotus root born in water, from root to tip, all is full.
如是入第三禪，其身以無喜之樂遍滿身心，修定果報如是天居生遍淨天功德。	In this way, entering the third jhāna, the body is filled with the pleasure without joy. The fruit of cultivating concentration is thus a heavenly abode, the virtue of being born in the All-Pure Heaven.
此第三禪亦成三種，謂上、中、下。	This third jhāna is also accomplished in three kinds: upper, middle, and lower.
於是坐禪人修行下禪，命終生少淨天，彼壽命十六劫。	At this point, the meditator who practices the lower jhāna, at the end of life is born in the Heaven of Minor Purity. Their lifespan is sixteen kalpas.
修行中禪生無量淨天，彼天壽命三十二劫。	One who practices the middle jhāna is born in the Heaven of Immeasurable Purity. The lifespan of those heavens is thirty-two kalpas.
修行上禪生遍淨天，壽命六十四劫。	One who practices the upper jhāna is born in the All-Pure Heaven, with a lifespan of sixty-four kalpas.
念三禪過，爾時坐禪人如是已作，第三禪身得自在樂，起第四禪越第三禪。	Contemplating the faults of the third jhāna, at that time the meditator has thus already acted. The body in the third jhāna has attained mastery and pleasure, and one arises the fourth jhāna, surpassing the third jhāna.
第三禪麁、第四禪妙，見第三禪過患，復見第四禪功德。	The third jhāna is coarse, the fourth jhāna is subtle. One sees the faults of the third jhāna and also sees the virtues of the fourth jhāna.
云何三禪過患？	What are the faults of the third jhāna?
謂近喜為怨。	It is said that being close to joy is an enemy.
正定以樂枝麁，不能堪忍為得神通，第三禪不成勝分。	The right concentration is coarse because of the limb of pleasure, and it cannot endure to attain supernormal powers. The third jhāna does not become a superior part.
如是見第三禪過患，見第四禪功德是其對治。	In this way, one sees the faults of the third jhāna, and sees that the virtues of the fourth jhāna are its antidote.
彼坐禪人如是已見第三禪過患、見第四禪功德，唯彼作一切入相作意，令現滅樂滅。	That meditator, having thus seen the faults of the third jhāna and seen the virtues of the fourth jhāna, only then applies the mind to the all-pervading kasina sign, causing the manifest cessation of pleasure.
以由捨心受持，如是作意不久，以由捨心得安解四禪枝。	By upholding with a mind of equanimity, applying the mind in this way, before long, the mind becomes peaceful due to equanimity, and one understands the four jhāna limbs.
彼坐禪人斷樂故，先已斷苦故，以初喜憂盡故，不苦不樂捨念清淨成就，住第四禪。	That meditator, because of cutting off pleasure, and having already cut off suffering before, and because joy and sorrow have ceased from the beginning, not suffering and not pleasant, with pure mindful equanimity achieved, dwells in the fourth jhāna.
是地一切入功德。	This is the virtue of the all-pervading earth kasina.
斷樂者名身樂斷，斷苦者名身苦斷。	Cutting off pleasure means the cutting off of bodily pleasure. Cutting off suffering means the cutting off of bodily suffering.
前喜憂滅者，喜名心樂、憂名心苦，皆盡滅也。	The previous cessation of joy and sorrow means that joy, which is mental pleasure, and sorrow, which is mental suffering, are all completely extinguished.
問：	Question:
樂苦憂已斷，何處滅？	Pleasure, suffering, and sorrow have already been cut off. Where do they cease?
答：	Answer:
初禪時滅。	At the time of the first jhāna, they cease.
於此第四禪，佛說苦滅。	In this fourth jhāna, the Buddha speaks of the cessation of suffering.
問：	Question:
何處苦根起無餘時滅？	Where does the root of suffering arise and cease without remainder?
答：	Answer:
佛告比丘：	The Buddha told the monks: The first jhāna is accomplished by being free from desire. In that place, the root of suffering arises and ceases without remainder.
初禪成就離欲，是處苦根起無餘時滅。
問：	Question:
何故於初禪苦根滅？	Why does the root of suffering cease in the first jhāna?
答：	Answer:
以喜滿故身樂，身樂故苦根滅，以斷對治故，是故於初禪苦根滅。	Because it is filled with joy, the body is pleased. Because the body is pleased, the root of suffering ceases. Because it is an antidote that cuts off, therefore in the first jhāna, the root of suffering ceases.
於第二禪憂根滅，成斷憂根。	In the second jhāna, the root of sorrow ceases, accomplishing the cutting off of the root of sorrow.
如佛所說：	As the Buddha said: Where does the root of joy arise and cease without remainder?
何處喜根起無餘時滅？	Here, O monk, because initial and sustained application have ceased.
於此比丘覺觀滅故。	Dwelling in the absorption of the third jhāna, in that place, the root of sorrow arises and ceases without remainder.
第三禪正受住，是處憂根起無餘時滅。	Why does the root of sorrow cease in the second jhāna?
何故第二禪憂根滅？	If there is initial and sustained application, and one follows initial and sustained application for a long time, the body becomes lazy, and the mind becomes slothful. If the mind is slothful, the root of sorrow immediately arises.
若有覺觀久隨覺觀，成身懈怠、成心懶惰，若心懶惰憂根即起。	In the second jhāna, initial and sustained application cease, so the cessation of the root of sorrow is spoken of.
於第二禪覺觀滅，說憂根滅。	In the third jhāna, in that place pleasure ceases.
於第三禪是處樂滅。	As the World-Honored One said: Where does the root of pleasure arise and cease without remainder?
如世尊說：	Here, O monk, because of aversion to joy, entering and abiding in the absorption of the third jhāna, in that place, the root of pleasure has arisen and ceases without remainder.
何處樂根起無餘時滅？
於此比丘厭於喜故，第三禪入正受住，是處樂根已起無餘時滅。
問：	Question:
何故於第三禪樂根滅？	Why does the root of pleasure cease in the third jhāna?
答：	Answer:
喜滅故。	Because joy ceases.
喜為因，樂成滅，是故於第三禪樂根滅。	With joy as the cause, pleasure is accomplished and ceases. Therefore, in the third jhāna, the root of pleasure ceases.
問：	Question:
若苦樂憂於三禪處已滅，何故於此四禪說滅？	If suffering, pleasure, and sorrow have already ceased in the three jhānas, why is their cessation spoken of in this fourth jhāna?
答：	Answer:
三禪是四禪道路，於三禪已滅受，是故於第四禪說滅。	The three jhānas are the path to the fourth jhāna. The feeling has already ceased in the three jhānas, therefore its cessation is spoken of in the fourth jhāna.
復次以不苦不樂受為現對治，是故說苦樂對治不苦不樂受。	Furthermore, to manifest the antidote to the feeling of neither-suffering-nor-pleasure, therefore the antidote to suffering and pleasure, the feeling of neither-suffering-nor-pleasure, is spoken of.
復次四禪共對治受收合故。	Furthermore, the four jhānas together are an antidote that gathers and includes feelings.
復次捨煩惱現無餘斷。	Furthermore, the defilements are manifested as being cut off without remainder.
不苦不樂受者，意不攝受、心不棄捨，此謂不苦不樂受。	The feeling of neither-suffering-nor-pleasure means the mind neither receives nor rejects it. This is called the feeling of neither-suffering-nor-pleasure.
不苦不樂受者，何相？	The feeling of neither-suffering-nor-pleasure: what is its sign? What is its flavor? What is its arising? What is its basis?
何味？	Being in the middle is its sign, dwelling in the middle is its flavor, removing is its arising, the cessation of joy is its basis.
何起？	What is the purity of mindful equanimity?
何處？	This is called being neutral as equanimity. This is called equanimity.
中間為相，住中為味，除是起喜滅是處。	Mindfulness means mindfulness, constant mindfulness, right mindfulness. This is called mindfulness.
云何捨念清淨者？	With equanimity as mindfulness, it becomes clear and white. This is called the purity of mindful equanimity.
是謂中性為捨，此謂為捨。
念者，謂念、隨念、正念，此謂為念。
以捨為念，成分明清白，此謂捨念清淨。
問：	Question:
何故此念以捨分明清白？	Why does this mindfulness become clear and white through equanimity?
答：	Answer:
此捨離一切煩惱故、受相似相應故，成不動無經營，以此無經營與捨相應故。	This equanimity, because it is free from all defilements and corresponds to the similarity of feeling, becomes unmoving and without effort. Because this lack of effort corresponds with equanimity.
此念至無動成無經營，是故此念已捨成分明清白。	This mindfulness, having reached the unmoving, becomes without effort. Therefore, this mindfulness, having been abandoned, becomes clear and white.
四者，依彼三禪，此第四成就。	'Fourth' means that this fourth is accomplished based on the three jhānas.
入定者，此謂四禪捨念一心，此謂禪成就。	'Entering concentration' means this fourth jhāna with equanimity, mindfulness, and one-pointedness of mind. This is called the accomplishment of jhāna.
入住者，成得彼第四禪，離一分三分，成就三種善十相具足，二十二功德相應，報居天上，生果實天。	'Dwelling in' means having attained that fourth jhāna, being free from one part and three parts, endowed with three kinds of goodness, complete with ten signs, corresponding to twenty-two virtues, with a reward of dwelling in heaven, born in the Fruitful Heaven.
功德如初廣說。	The virtues are as explained in detail at the beginning.
天居者，捨樂住出於人住，此謂天居。	Heavenly dwelling means dwelling in equanimous pleasure, which transcends human dwelling. This is called a heavenly dwelling.
是故世尊告諸比丘：	Therefore, the World-Honored One said to the monks:
有人坐，以白疊覆身，從頭至足一切身分無處不著。	A person sits, covered with a white cloth, from head to foot, every part of the body untouched.
如以白疊無不覆處，如是比丘以清白心令滿一切身分。	Just as with the white cloth, there is no uncovered place, so a monk, with a pure white mind, fills every part of the body.
以清白心無所不著，譬如有人白疊自覆，是坐禪人亦復如是，離一切上煩惱，在第四禪可知。	With a pure white mind, there is nothing it does not touch. Just as a person covers himself with a white cloth, so is the meditating person. Being free from all higher defilements, in the fourth jhāna, can be known.
如以白疊覆身從頭至足，不寒不熱，時節調和身心清淨。	Just as being covered with a white cloth from head to foot, neither cold nor hot, the season is harmonious, and the body and mind are pure.
如是入第四禪不苦不樂，是為捨樂。	In this way, entering the fourth jhāna, neither suffering nor pleasure, this is the pleasure of equanimity.
令滿於身修定果報，如是天居生果實天功德。	It fills the body, the fruit of cultivating concentration. Thus the heavenly dwelling gives rise to the virtue of the Fruitful Heaven.
修第四禪命終凡夫，生果實天。	One who cultivates the fourth jhāna, if an ordinary person, at the end of life is born in the Fruitful Heaven.
若心厭患，生無想天，壽命五十劫。	If the mind is weary, one is born in the Heaven of No-Thought, with a lifespan of fifty kalpas.
若沙門，或生果實天、或生五淨居處。	If a śramaṇa, one is either born in the Fruitful Heaven or in the five Pure Abodes.
如是果實功德。	Such is the virtue of the Fruitful Heaven.
問：	Question:
何故於三禪處，下中上說果地勝，不說第四禪？	Why in the three jhānas are the lower, middle, and upper spoken of as superior fruit-grounds, but not in the fourth jhāna?
答：	Answer:
依三禪所得有麁有妙，是故以勝枝說果地勝。	Based on what is attained in the three jhānas, there is the coarse and the subtle. Therefore, the superior fruit-ground is spoken of with the superior limb.
此第四禪已到妙枝彼岸，從此更無妙枝，是故於此無勝果地念四禪過。	This fourth jhāna has already reached the shore of the subtle limb. Beyond this, there is no more subtle limb. Therefore, here there is no superior fruit-ground. Contemplating the faults of the fourth jhāna.
爾時坐禪人，於第四禪已得自在樂，遊虛空定越於色界。	At that time, the meditator, in the fourth jhāna, has already attained mastery and pleasure, plays in the concentration of empty space, and transcends the form realm.
復更思惟，色定麁、虛空定細。	He further contemplates: form concentration is coarse, empty space concentration is fine.
彼坐禪人見色過患，復見虛空定功德。	That meditator sees the faults of form, and also sees the virtues of the concentration on empty space.
云何色過患？	What are the faults of form?
如取器仗相打鬪諍、兩舌妄語、截手脚等種種諸事，眼痛疾患寒熱飢渴諸苦，是謂色欲過患。	Like taking up weapons to fight and quarrel, double-tongued and false speech, cutting off hands and feet, and various other matters; eye pain and sickness, cold and heat, hunger and thirst, and various sufferings. These are the faults of the desire for form.
云何第四禪過患？	What are the faults of the fourth jhāna?
此近喜成怨，依於色事，是名為麁。	This being close to joy becomes an enemy. Relying on the matter of form, it is called coarse.
於是著樂，不成勝分，依虛空寂寂解脫。	Here, being attached to pleasure, it does not become a superior part. Relying on the tranquil liberation of empty space.
於此定成麁，於色見第四禪過患，見虛空定功德，是其對治。	In this concentration, it becomes coarse. Seeing the faults of the fourth jhāna in form, and seeing the virtues of the concentration on empty space, is its antidote.
彼坐禪人如是已見於色及見第四禪過患，已見虛空定功德，念入第四禪明無邊虛空定。	That meditator, having thus seen the faults of form and the fourth jhāna, and having seen the virtues of the concentration on empty space, thinks of entering the fourth jhāna and the clear concentration on boundless empty space.
從此定起除地一切入相，修虛空定地相成失。	From this concentration, one arises and removes the sign of the all-pervading earth kasina, and cultivates the concentration on empty space. The earth sign is lost.
於虛空所作事無邊作意，若如此現作意不久地相成失。	In the matter of empty space, one applies the mind to its boundlessness. If one applies the mind in this way, before long the earth sign is lost.
從地相心起成越於虛空，以虛空入相自在心得安。	From the thought of the earth sign, the mind arises and transcends to empty space. With the all-pervading kasina sign of empty space, the mind attains peace with mastery.
彼坐禪人已起一切色相有對想滅，於種種想不作意故，正受入住無邊空處。	That meditator, having arisen all form-perceptions, the perception of resistance ceases. Because of not applying the mind to various perceptions, one enters and abides in the absorption of the sphere of boundless space.
一切者，說於無餘起。	'All' means to speak of arising without remainder.
色相者，云何色相？	'Form-perceptions': what are form-perceptions?
入色界定想智正智，此謂色相。	The perception, wisdom, and right wisdom of entering the concentration of the form realm, this is called form-perception.
越者，從此起有對想滅者。	'Transcends' means from this arising, the perception of resistance ceases.
云何是有對想？	What is the perception of resistance?
色想、聲想、香想、味想、觸想，此謂有對想。	The perception of form, the perception of sound, the perception of smell, the a perception of taste, the perception of touch, this is called the perception of resistance.
滅者，彼種種想盡不作意者。	'Ceases' means that those various perceptions are all exhausted and no mental application is made.
云何種種想？	What are various perceptions?
不入定人，或意界和合、或意識界和合想智正智，此謂種種想。	For a person not in concentration, either the mind-element in combination, or the mind-consciousness-element in combination with perception, wisdom, and right wisdom, this is called various perceptions.
此種種想不作意，此謂種種想不作意。	These various perceptions are not applied to the mind; this is called not applying the mind to various perceptions.
問：	Question:
何故止說越想，不說受行識？	Why does it only say to transcend perception, and not feeling, formations, and consciousness?
答：	Answer:
若越於想，彼一切皆亦成越。	If one transcends perception, all of them are also transcended.
何以故？	Why is this so?
若不離想，心不得越。	If one is not free from perception, the mind cannot be transcended.
復次世尊欲說越色事，說越色想，一切定事皆由想故。	Furthermore, the World-Honored One, wishing to speak of transcending the matter of form, spoke of transcending the perception of form. All matters of concentration are due to perception.
問：	Question:
若不爾，入色定有對想種種想非為無也。	If not so, in entering the form concentration, the perceptions of resistance and various perceptions are not non-existent.
答：	Answer:
有人入色界定，有對想有種種想以斷故。	Some people who enter the form realm concentration have the perceptions of resistance and various perceptions because they are cut off.
問：	Question:
何故於彼不修道？	Why does one not cultivate the path there?
答：	Answer:
為厭於色，是故於彼不滅、於彼不盡故。	Because of aversion to form, therefore one does not extinguish it there, one does not exhaust it there.
入初禪，聲是其刺如是。	In entering the first jhāna, sound is its thorn.
佛所說於此為厭色以修行道，是故於此成斷。	The Buddha said that here, one cultivates the path out of aversion to form. Therefore, here it is cut off.
於此斷故，無色定不動行想。	Because it is cut off here, the formless concentration has no moving perception.
寂寂解脫想，如迦蘭欝頭藍弗入無想定，五百車從前去來不見不聞，是故說於處滅。	The perception of tranquil liberation, like Kālāma Udaka Rāmaputta who entered the concentration of no-perception, five hundred carts passed by in front of him and he did not see or hear them. Therefore it is said to cease in that place.
於是起一切色想，說斷色界法有對想、滅種種想。	Here, by arising all perceptions of form, it is said to cut off the states of the form realm with perceptions of resistance, and to extinguish various perceptions.
不作意者，說斷欲界法。	Not applying the mind means to cut off the states of the desire realm.
復次越一切色想者，說得無色界。	Furthermore, 'transcending all perceptions of form' refers to attaining the formless realm.
有對想滅者，說斷彼定外亂，為顯現無動種種想。	'The perception of resistance ceasing' refers to cutting off the external distractions of that concentration, in order to manifest the unmoving various perceptions.
不作意者說斷定內亂，說顯現寂寂解脫相。	'Not applying the mind' refers to cutting off the internal distractions of the concentration, and to manifesting the sign of tranquil liberation.
問：	Question:
無邊虛空者，云何為空？	Boundless empty space: what is empty space?
答：	Answer:
是空入空界空穴，不為四大所觸，此謂為空。	This empty space enters the empty space realm, an empty space cavity, not touched by the four great elements. This is called empty space.
於空正安心令滿無邊，此謂無邊。	To properly settle the mind in empty space and make it boundless, this is called boundless.
無邊空者，是無邊空入，入虛空處心心數法，此謂虛空入。	Boundless empty space is the boundless empty space kasina. The mind and mental factors of entering the sphere of empty space, this is called the empty space kasina.
虛空入者何義？	What is the meaning of empty space kasina?
是虛空無邊性。	This is the boundless nature of empty space.
是無邊性空處，此說虛空義。	This boundless nature is the sphere of empty space. This explains the meaning of empty space.
如住天處名天處，彼虛空處定，此謂虛空處入。	Just as dwelling in a heavenly place is called a heavenly place, so the concentration on the sphere of empty space, this is called the empty space sphere kasina.
正住者，得虛空處定，越色事三分，成就三種善，十相具足，二十二功德相應，寂寂居住修定果報。	To properly abide means to attain the concentration on the sphere of empty space, transcending the three parts of the form matter, endowed with three kinds of goodness, complete with ten signs, corresponding to twenty-two virtues, dwelling in tranquility, cultivating the fruit of concentration.
此功德生虛空處，如初廣說。	This virtue leads to birth in the sphere of empty space. As explained in detail at the beginning.
功德生虛空者，已修虛空處，命終生虛空天，壽命二千劫。	The virtue of birth in the sphere of empty space means, having cultivated the sphere of empty space, at the end of life one is born in the heaven of empty space, with a lifespan of two thousand kalpas.
念虛空定過，爾時彼坐禪人於虛空處已得自在樂，起識一切入定，越虛空一切入。	Contemplating the faults of the concentration on empty space, at that time that meditator, in the sphere of empty space, has already attained mastery and pleasure, and arises the all-pervading concentration of consciousness, transcending the all-pervading empty space.
思惟虛空定麁、見識處細，復見虛空過患、復見識處功德。	He contemplates that the concentration on empty space is coarse, and sees that the sphere of consciousness is fine. He also sees the faults of empty space and sees the virtues of the sphere of consciousness.
云何虛空過患？	What are the faults of empty space?
此定近色為怨，於虛空定是事成麁。	This concentration is close to form as an enemy. In the concentration on empty space, this matter becomes coarse.
與有對想種種想不相遠離，成彼念著不得勝分。	Being not far from the perceptions of resistance and various perceptions, one becomes attached to that thought and does not attain a superior part.
如是見虛空過患，是識一切入功德是其對治，明無邊識定治。	In this way, one sees the faults of empty space. The virtue of the all-pervading consciousness kasina is its antidote, clarifying that the concentration on boundless consciousness is the cure.
彼坐禪人已見如是虛空過患、已見識處功德，安詳念入安祥念起，修虛空識令滿作意，令識無邊。	That meditator, having already seen the faults of empty space and seen the virtues of the sphere of consciousness, peacefully thinks of entering and peacefully thinks of arising, and cultivates the consciousness of empty space, making the mental application of filling, and making the consciousness boundless.
由識處想心受持，如是現作意，不久從虛空處想心起越於識處，由識處想而心得安。	By the thought of the sphere of consciousness, the mind is upheld. By thus manifesting the mental application, before long, from the thought of the sphere of empty space, the mind arises and transcends to the sphere of consciousness. By the thought of the sphere of consciousness, the mind attains peace.
彼坐禪人起一切虛空故，思惟無邊識，成就入正受，於一切識處住。	That meditator, having arisen all of empty space, contemplates boundless consciousness, and having accomplished it, enters into absorption and abides in the all-pervading sphere of consciousness.
一切者，說於無餘。	'All' means to speak of without remainder.
越虛空處者，越虛空處。	'Transcending the sphere of empty space' means transcending the sphere of empty space.
越者謂正度，是謂越一切虛空處。	'Transcending' means to properly pass over. This is called transcending all the sphere of empty space.
無邊識者，唯彼虛空以識作意令滿無邊，是謂無邊識處。	'Boundless consciousness' means that he applies his mind to that very space with consciousness, making it boundless. This is what is meant by the sphere of boundless consciousness.
問：	Question:
色非色法，云何執為無邊？	Form is not a non-physical phenomenon. How can it be grasped as boundless?
答：	Answer:
唯無色法故成無邊。	Only because it is a non-physical phenomenon does it become boundless.
何以故？	Why is this so?
非色之法無有邊際，不可得故。	Non-physical phenomena have no boundaries and cannot be obtained.
復次虛空無邊，故說無邊。	Furthermore, empty space is boundless, therefore it is said to be boundless.
無邊者，作無邊意，故成無邊。	'Boundless' means making the intention of boundlessness, thus it becomes boundless.
是故不妨識。	Therefore, it does not hinder consciousness.
入處者，是入識處。	'Sphere of kasina' is this sphere of consciousness kasina.
心心數法，此謂識處。	The mind and mental factors, this is called the sphere of consciousness.
識處者何義？	What is the meaning of the sphere of consciousness?
是識無邊，此謂識無邊。	This consciousness is boundless, this is called boundless consciousness.
識處者，如天住處名天處。	The sphere of consciousness, just as a heavenly dwelling is called a heavenly place.
此識已受持定，此謂識處定。	This consciousness has already upheld concentration. This is called the concentration on the sphere of consciousness.
入正受處者，得彼於識處定者，越虛空事，三分成就，以三種善十相具足，二十二功德相應，住於寂寂修定果報。	'Entering the place of absorption' means attaining that concentration on the sphere of consciousness, transcending the matter of empty space, with the three parts accomplished, with three kinds of goodness, complete with ten signs, corresponding to twenty-two virtues, dwelling in tranquility, cultivating the fruit of concentration.
是功德生識處，如初廣說。	This virtue leads to birth in the sphere of consciousness. As explained in detail at the beginning.
生識入功德者，修行識處入，命終生識處天，壽命四千劫(識入已竟)。	The virtue of birth in the consciousness kasina means, by practicing the consciousness sphere kasina, at the end of life one is born in the heaven of the sphere of consciousness, with a lifespan of four thousand kalpas (consciousness kasina is finished).
念無邊識定過患，爾時坐禪人已得識處，自在欲起無所有處定，越於識處。	Contemplating the faults of the concentration on boundless consciousness, at that time the meditator, having already attained the sphere of consciousness, wishes to arise the concentration on the sphere of nothingness with mastery, and to transcend the sphere of consciousness.
復更思惟，識處定麁、無所有處定細，復見識處過患、復見無所有處定功德。	He further contemplates: the concentration on the sphere of consciousness is coarse, the concentration on the sphere of nothingness is fine. He also sees the faults of the sphere of consciousness and sees the virtues of the concentration on the sphere of nothingness.
云何識處過患？	What are the faults of the sphere of consciousness?
此定近虛空為怨，識事為麁，以思惟無邊想成彼念著不得勝分，無所有處功德是其對治。	This concentration is close to empty space as an enemy. The matter of consciousness is coarse. By contemplating the thought of boundlessness, one becomes attached to that thought and does not attain a superior part. The virtue of the sphere of nothingness is its antidote.
彼坐禪人如是已見識處過患、復見無所有處功德，從識處定安詳而起，彼識不復修行，不復分別，成失彼識。	That meditator, having thus seen the faults of the sphere of consciousness and also seen the virtues of the concentration on the sphere of nothingness, arises peacefully from the concentration on the sphere of consciousness. He no longer cultivates that consciousness, no longer distinguishes it, and loses that consciousness.
已見無所有處相自在，心願受持，如是現作意，不久從識處想起。	Having already seen the sign of the sphere of nothingness with mastery, the mind wishes to uphold it. By thus manifesting the mental application, before long, one arises from the thought of the sphere of consciousness.
以由無所有處想其心得安。	By the thought of the sphere of nothingness, his mind attains peace.
彼明無邊識定坐禪人越一切識處，見無所有入正受處住。	That meditator who clarifies the concentration on boundless consciousness transcends all the sphere of consciousness, sees nothingness, and enters and abides in the place of absorption.
一切者，說於無餘。	'All' means to speak of without remainder.
越識處者，成越此識超入正度，此謂越一切識處。	'Transcending the sphere of consciousness' means to transcend this sphere of consciousness, to pass over into the right measure. This is called transcending all the sphere of consciousness.
無所有者，不復修行、不復分別、成失彼識、但見無所有，此謂無所有處。	'Nothingness' means no longer cultivating, no longer distinguishing, having lost that consciousness, but only seeing nothingness. This is called the sphere of nothingness.
入無所有處定心心數法，此謂無所有處。	The mind and mental factors of entering the concentration on the sphere of nothingness, this is called the sphere of nothingness.
無所有處者何義？	What is the meaning of the sphere of nothingness?
是識無性，是無所有。	This is the non-existence of consciousness, this is nothingness.
無所有處者，說受持言，無所有受持正定，此謂無所有處定。	The sphere of nothingness is said to uphold the words, to uphold the right concentration of nothingness. This is called the concentration on the sphere of nothingness.
入正受住者，成得無所有定，越識事三分，成就三種善，十相具足，二十二功德相應，住於寂寂修定果報。	To enter and abide in absorption means to have attained the concentration on nothingness, transcending the matter of consciousness, with the three parts accomplished, with three kinds of goodness, complete with ten signs, corresponding to twenty-two virtues, dwelling in tranquility, cultivating the fruit of concentration.
是功德生無所有處，如初廣說。	This virtue leads to birth in the sphere of nothingness. As explained in detail at the beginning.
生無所有功德者，修行無所有處定，命終生無所有天，壽命六千劫(無所有定竟)。	The virtue of birth in nothingness means, by practicing the concentration on the sphere of nothingness, at the end of life one is born in the heaven of nothingness, with a lifespan of six thousand kalpas (concentration on nothingness is finished).
念無所有處過患，爾時坐禪人於無所有處已得自在，欲起非想非非想處定越無所有處。	Contemplating the faults of the sphere of nothingness, at that time the meditator, in the sphere of nothingness, has already attained mastery and wishes to arise the concentration on the sphere of neither-perception-nor-non-perception, transcending the sphere of nothingness.
復更思惟無所有處麁、見非想非非想處細，復見無所有處過患，復見非想非非想處定功德。	He further contemplates that the sphere of nothingness is coarse, and sees that the sphere of neither-perception-nor-non-perception is fine. He also sees the faults of the sphere of nothingness and sees the virtues of the concentration on the sphere of neither-perception-nor-non-perception.
云何無所有定過患？	What are the faults of the concentration on nothingness?
此定近識為怨，與分明想共故成麁，成彼念著不得勝上。	This concentration is close to consciousness as an enemy. Because it is together with clear perception, it becomes coarse. One becomes attached to that thought and does not attain the superior.
如是見無所有處過患，復見非想非非想入功德是其對治。	In this way, one sees the faults of the sphere of nothingness, and also sees that the virtue of entering the sphere of neither-perception-nor-non-perception is its antidote.
復次見此想是患、是癰、是刺，無想是政、是寂寂、是妙，所謂非想非非想。	Furthermore, seeing this perception as a sickness, as a boil, as a thorn, and no-perception as correct, as tranquil, as wonderful, so-called neither-perception-nor-non-perception.
彼坐禪人如是已見，念入無所有處安詳而起。	That meditator, having thus seen, thinks of entering the sphere of nothingness and arises peacefully.
彼無所有處寂寂作意修行餘定，如是現作意，不久從無所有處想心起，由非非想處想而心得安。	He applies his mind to the tranquility of that sphere of nothingness and cultivates the remaining concentration. By thus manifesting the mental application, before long, he arises from the thought of the sphere of nothingness, and his mind attains peace through the thought of the sphere of neither-nor-perception.
彼明非非想定坐禪人，越一切無所有處故，成就入住非非相處。	That meditator who clarifies the concentration of neither-nor-perception, because he transcends all the sphere of nothingness, accomplishes and enters and abides in the sphere of neither-nor-perception.
一切者，說於無餘。	'All' means to speak of without remainder.
越無所有處者，成越無所有處超入正度，此謂越一切無所有處。	'Transcending the sphere of nothingness' means to transcend the sphere of nothingness, to pass over into the right measure. This is called transcending all the sphere of nothingness.
非非想者，彼無所有處寂寂作意修行餘定，此謂非非想處。	'Neither-nor-perception' means that he applies his mind to the tranquility of that sphere of nothingness and cultivates the remaining concentration. This is called the sphere of neither-nor-perception.
非非想處者，入非非想處心心數法，是謂非非想處。	The sphere of neither-nor-perception means the mind and mental factors of entering the sphere of neither-nor-perception. This is called the sphere of neither-nor-perception.
非非想處者何義？	What is the meaning of the sphere of neither-nor-perception?
滅分明想故成於無想，細想有餘故，成非想非非想是其處，是謂非非想。	Because clear perception is extinguished, it becomes no-perception. Because subtle perception remains, it becomes neither-perception-nor-non-perception. This is its sphere. This is called neither-nor-perception.
入正住者，成得非非想處定，越無所有處，三分成就三種善，十相具足，二十二功德相應，住於寂寂明修定果報。	To enter and abide means to have attained the concentration on the sphere of neither-nor-perception, transcending the sphere of nothingness, with the three parts accomplished, with three kinds of goodness, complete with ten signs, corresponding to twenty-two virtues, dwelling in tranquility, clarifying the fruit of cultivating concentration.
以是功德生非非想天，如初廣說。	With this virtue, one is born in the heaven of neither-perception-nor-non-perception. As explained in detail at the beginning.
是功德生非非想天者，修行非非想處定，命終生非非想天，壽命八萬四千劫。	This virtue of being born in the heaven of neither-perception-nor-non-perception means, by practicing the concentration on the sphere of neither-nor-perception, at the end of life one is born in the heaven of neither-perception-nor-non-perception, with a lifespan of eighty-four thousand kalpas.
問：	Question:
何故說非非想處？	Why is it called the sphere of neither-nor-perception? Why is it not called the sphere of consciousness?
何故不說為識處？
答：	Answer:
離無邊執故、起想細故，不成識處。	Because it is free from the grasping of boundlessness and the arising perception is subtle, it does not become the sphere of consciousness.
問：	Question:
何故依此定不成漏盡？	Why does one not attain the exhaustion of outflows based on this concentration?
答：	Answer:
離分明想，不堪得見道。	Being free from clear perception, one is not able to see the path.
復次此定最細微，非非想不能分別，是故不成漏盡處(非非想定已竟)。	Furthermore, this concentration is most subtle and fine. Neither-perception-nor-non-perception cannot be distinguished. Therefore, it does not become the place for the exhaustion of outflows (the concentration of neither-nor-perception is finished).
重明上義。	Re-clarifying the above meaning.
問：	Question:
於是定處，云何散句？	In this place of concentration, what are the miscellaneous sentences?
答：	Answer:
所謂滅聲。	So-called the cessation of sound.
顛倒起越外行覺受疑不應得。	The inverted arising transcends the external practice's feeling of doubt and should not be obtained.
滅者，入初禪語言斷；	Cessation means, upon entering the first jhāna, speech ceases; upon entering the fourth jhāna, the in-and-out breath ceases.
入第四禪出入息斷。	The sequential cessation of sound means, if a person in concentration hears a sound, they cannot speak.
次第滅聲者，若人入定，聞有音聲，不得言說。	Why is this so?
何以故？	Because the ear-consciousness of the person in concentration is not in harmony.
是入定人耳識不和合故。	Furthermore, for a person entering the form concentration, this sound becomes a disturbance.
復次入色定人，是聲成亂。	As the World-Honored One said: For a person in jhāna, sound is its thorn.
如世尊所說：	Inversion means, in entering the all-pervading earth kasina, one takes a non-earth perception and makes it an earth perception.
入禪人聲是其刺。
顛倒者，入地一切入，於非地想而作地想。
問：	Question:
若然，何故不成顛倒？	If so, why does it not become an inversion?
答：	Answer:
此四顛倒想不異故，知此地想是其相，是故不成顛倒。	Because this thought of the four inversions is not different, one knows that this earth thought is its sign. Therefore, it does not become an inversion.
起者，以五因緣從於定起：	Arising means that one arises from concentration due to five causes: due to the suffering of the posture, due to the most numerous objects, due to the arising of obstacles, due to the inequality of skillful means, and due to will.
以威儀苦、以最多境界、以障礙起、以方便不平等、以隨意。	If one enters the formless concentration, one cannot arise due to the most numerous objects, as one abides unmoving.
若入無色定，以最多境界不得起，住不動故。	In entering the concentration of cessation and the concentration of the fruit, one arises due to the initial action, not due to other causes.
入滅禪定及入果定，以初作行得起，不以餘因。	Transcending means there are two kinds of transcending: transcending by part and transcending by matter.
越者，越有二種：	Transcending the form concentration from the form jhāna is called transcending by part.
分越、事越。	Transcending the formless concentration from the form jhāna, and also transcending the formless concentration from the formless concentration, this is called transcending by matter.
從色禪越色定，是謂分越。	External practice means that all concentration's external practice is accomplished in five parts.
從色禪越無色定，復從無色定越無色定，是謂事越。	Initial application, the nature of the second jhāna and so on, with the cessation of the immediately preceding, becomes without initial and sustained application.
外行者，一切定外行成就五分。	Feeling, the nature of the fourth jhāna and so on, with the cessation of the immediately preceding, arises together with equanimity.
覺者，第二禪等性，除無間成無覺觀。	Some people delight in the immediately preceding similarity.
受者，第四禪等性，除無間共捨起。	Doubt means that one has not yet cut off all the hindrances such as greed, and abides in the sphere of neither-perception-nor-non-perception. It is said that there is a remainder, like climbing a tree in fear of a poisonous snake.
有人樂相似無間。	There are four kinds of people who cannot arise from concentration and will surely fall into evil destinies:
疑者，未斷一切貪欲等蓋，住非非想處，說於有餘，如畏毒蛇上樹。	Those who without cause commit the five heinous crimes and have wrong views (miscellaneous sentences finished, all-pervading earth kasina is complete).
有四種人不得起定，必墮惡趣：
無因作五逆邪見(散句已竟，地一切入已滿)。
問：	Question:
云何水一切入？	What is the all-pervading water kasina? What is its cultivation? What is its sign? What is its flavor? What is its arising? What are its virtues? How does one grasp its sign?
何修？
何相？
何味？
何起？
何功德？
云何取其相？
答：	Answer:
心緣水相，此謂水一切入。	The mind conditioned by the water sign, this is called the all-pervading water kasina.
心住不亂，此謂修行。	The mind abiding without distraction, this is called cultivation.
於水一切入專意為相，不除水想是味，心不作二意是處。	In the all-pervading water kasina, being devoted is the sign. Not removing the water thought is the flavor. The mind not having two intentions is the basis.
於水一切入不共五功德：	In the all-pervading water kasina, there are five unique virtues:
於地出沒自在、於地出宮殿、令動令降雨、令身能起水、令化江海。	Mastery in emerging from and submerging in the earth, causing palaces to appear from the earth, causing it to move and rain to fall, enabling the body to produce water, and transforming rivers and seas.
於地一切入所說功德，亦共有明修水一切入，處處皆見水。	The virtues mentioned in the all-pervading earth kasina are also shared. Clarifying the cultivation of the all-pervading water kasina, one sees water everywhere.
云何取其相者，若取水一切入，於水現取相，若自然水、若自作水。	How does one grasp its sign? If one grasps the all-pervading water kasina, one grasps the sign from actual water, whether natural water or self-made water.
於是舊坐禪人於非水處取水相，彼人處處見水，若於井於瓶、若於池沼江湖淮海，是其所觀隨意即見，彼分水相得起，不如新坐禪人。	Here, an experienced meditator grasps the water sign in a place without water. That person sees water everywhere, whether in a well, a bottle, a pond, a marsh, a lake, or the ocean. What they contemplate appears immediately at will, and the counterpart water sign arises, unlike a new meditator.
新坐禪人於作處取相，不能於非作處明修水一切入方便。	A new meditator grasps the sign at a prepared place and cannot clarify the skillful means of cultivating the all-pervading water kasina in an unprepared place.
彼坐禪人從初以觀，如是寂寂處，若寺舍、若石室、若樹下，是處不闇、不日光炙，無塵無風、無蚊蚋等，無諸障礙。	That meditator, from the beginning with contemplation, in a quiet place like a monastery, a stone chamber, or under a tree, a place not dark, not exposed to sunlight, without dust, wind, mosquitoes, or other obstacles.
於如是處，若鉢若瓫埋淨地中，令與地平，周迴一尋盛以兩水，不雜以餘色水，令滿鉢瓫。	In such a place, one buries a bowl or pot in clean ground, making it level with the ground, a fathom in circumference, and fills it with two waters, not mixed with other colored water, filling the bowl or pot.
應於此處作意水想，以三行取相：	One should apply the mind to the thought of water in this place, grasping the sign with three practices:
以平等觀、以方便、以離亂，餘事如地一切入。	With equal contemplation, with skillful means, and with freedom from distraction. Other matters are as in the all-pervading earth kasina.
廣說至非非想處(水一切入已竟)。	Explained in detail up to the sphere of neither-perception-nor-non-perception (all-pervading water kasina is finished).
問：	Question:
云何火一切入？	What is the all-pervading fire kasina? What is its cultivation? What is its sign? What is its flavor? What is its basis? What are its virtues? How does one grasp the sign?
何修？
何相？
何味？
何處？
何功德？
云何取相？
答：	Answer:
心於火相，此謂火一切入。	The mind on the fire sign, this is called the all-pervading fire kasina.
彼時心住不亂，此謂修行。	At that time, the mind abides without distraction, this is called cultivation.
火相巧於放意為相，不除火想為味，作意無雙為處。	The fire sign's skill in releasing the mind is the sign. Not removing the fire thought is the flavor. Mental application without duality is the basis.
何功德者，不共五功德：	What virtues? There are five unique virtues:
於火一切入經營、起煙炎以光明想起、滅餘色光、隨意所燒、以作光明曉了於火界，如地一切入所說功德。	Mastery in the all-pervading fire kasina, producing smoke and flames with the thought of light, extinguishing the light of other colors, burning at will, and using light to understand the fire element, as in the virtues mentioned for the all-pervading earth kasina.
因修火一切入，處處皆見火。	Due to cultivating the all-pervading fire kasina, one sees fire everywhere.
云何取其相者，若現取火一切入，於火取相，或於自作處、或自然處。	How does one grasp its sign? If one actually grasps the all-pervading fire kasina, one grasps the sign from fire, either at a self-made place or a natural place.
於是舊坐禪人取於自然相，彼處處見，或草火、或薪火、或林火、或屋火，熾燃焰盛。	Here, an experienced meditator grasps the natural sign. He sees it everywhere, whether a grass fire, a wood fire, a forest fire, or a house fire, blazing with mighty flames.
從此為初，以作於觀。	From this as a beginning, one contemplates.
或自樂不樂，即見彼分火相得起，不如新坐禪人。	Whether one likes it or not, the counterpart fire sign immediately arises, unlike a new meditator.
新坐禪人唯於作處取相，不能於非作處；	A new meditator only grasps the sign at a prepared place, not at an unprepared place; this is the skillful means for cultivating the all-pervading fire kasina.
彼修火一切入方便。	A new meditator, from the beginning, manages to cut firewood, gathers it in a clean place and burns it, either at sunrise or sunset. He does not apply his mind to the grass and firewood below, nor to the rising smoke and fire above. In the midst of the mass of flames, he forms the thought of fire.
新坐禪人從初經營，斷截樵薪，於清淨處積聚焚燒，或日出時、或日入時，從下焚燒，於草薪皆不作意，於上生烟火皆不作意，於聚焰中現作火想。	He grasps the sign with three practices: with equal contemplation, with skillful means, and with freedom from distraction. As explained in detail at the beginning (all-pervading fire kasina is finished).
以三行取相：
以平等觀、以方便、以離亂，如初廣說(火一切入已竟)。
問：	Question:
云何風一切入？	What is the all-pervading wind kasina? What is its cultivation? What is its sign? What is its flavor? What is its basis? What are its virtues? How does one grasp its sign?
何修？
何相？
何味？
何處？
何功德？
云何取其相？
答：	Answer:
心於風相，此謂風一切入。	The mind on the wind sign, this is called the all-pervading wind kasina.
修心住不亂，此謂修風一切入。	Cultivating the mind to abide without distraction, this is called cultivating the all-pervading wind kasina.
放意為相，不除風想為味，作意無雙為處。	Releasing the mind is the sign. Not removing the wind thought is the flavor. Mental application without duality is the basis.
何功德者，不同三功德，於風一切入風行自在、能令風起、作意受持令清涼。	What virtues? There are three distinct virtues: mastery of wind movement in the all-pervading wind kasina, being able to make wind arise, and applying the mind to uphold and make it cool.
如地一切入所說功德，修風一切入方便。	As for the virtues mentioned in the all-pervading earth kasina, the skillful means of cultivating the all-pervading wind kasina.
云何取其相者，新坐禪人現取風一切入，以二行取於風相，或見、或觸。	How does one grasp its sign? A new meditator actually grasps the all-pervading wind kasina, grasping the wind sign through two practices: either by seeing or by touching.
云何以見取相？	How does one grasp the sign by seeing?
彼坐禪人，或甘蔗園、或於竹林、或多草處，以風鼓動。	That meditator, in a sugarcane garden, a bamboo forest, or a place with a lot of grass, moved by the wind.
彼已見，作風想，以三行取相：	Having seen it, he forms the thought of wind, grasping the sign with three practices: with equal contemplation, with skillful means, and with freedom from distraction.
以平等觀、以方便、以離亂。	In this way, he has seen and grasped the sign.
如是已見取相。	How does one grasp the sign by touch?
云何以觸取相？	A new meditator, in such a quiet sitting place, applies the mind to the thought. Where the wind comes from, he pierces the wall and makes a hole, placing a bamboo or reed tube inside. He sits at the end of the tube, lets the wind touch his body, and applies his mind to grasp the wind sign.
新坐禪人如是寂寂坐處作意想，隨風來處是處穿壁作孔，竹荻為筒安置其內，當筒處坐，使風觸其身，作意取風相。	In this way, he grasps the sign by touch.
如是以觸取相。	If it is an experienced meditator, the wind sign immediately arises in various places. Whether walking, standing, sitting, or lying down, the wind touches his body. Whatever is moved by the wind, he has already contemplated it from the beginning. Whether he likes it or not, the counterpart wind sign immediately arises.
若舊坐禪人於處處分即見風相起，若行住坐臥風觸其身，隨風所動於初已作觀，若自樂不樂，即見彼分風相得起。	This is unlike a new meditator (all-pervading wind kasina is finished).
不如新坐禪人(風一切入已竟)。
問：	Question:
云何青一切入？	What is the all-pervading blue kasina? What is its cultivation? What is its sign? What is its flavor? What is its basis? What are its virtues? How does one grasp its sign?
何修？
何相？
何味？
何處？
何功德？
云何取其相？
答：	Answer:
心於青相，此謂青一切入。	The mind on the blue sign, this is called the all-pervading blue kasina.
修彼心住不亂，此謂修。	Cultivating that mind to abide without distraction, this is called cultivation.
於青相放意為相，不除青想為味，作意無雙為處。	On the blue sign, releasing the mind is the sign. Not removing the blue thought is the flavor. Mental application without duality is the basis.
何功德者，不同五功德，於青一切入心緣隨逐得淨解脫，得青除入如青花，心受持令化種種青色。	What virtues? There are five distinct virtues: in the all-pervading blue kasina, the mind follows and obtains pure liberation, obtains the blue kasina of removal, like a blue flower, the mind upholds it and transforms it into various blue colors.
修青一切入，處處皆見青。	By cultivating the all-pervading blue kasina, one sees blue everywhere.
云何取其相者，取青一切入相，若作處、若自然處，舊坐禪人取不作處相。	How does one grasp its sign? Grasping the sign of the all-pervading blue kasina, whether at a prepared place or a natural place, an experienced meditator grasps the sign of an unprepared place.
彼坐禪人於處處見，或青花、或青衣、或青色，於其目前常見，隨若樂若不樂，即見彼分青相得起，不如新坐禪人。	That meditator sees it everywhere, whether a blue flower, blue cloth, or blue color. He constantly sees it before his eyes. Whether he likes it or not, the counterpart blue sign immediately arises, unlike a new meditator.
新坐禪人取於作處相，不能取非作處修青一切入方便。	A new meditator grasps the sign at a prepared place, and cannot grasp it at an unprepared place; this is the skillful means for cultivating the all-pervading blue kasina.
彼坐禪人於衣於板於壁處，以阿多思花色青色，以此色作曼陀羅花，或三角或四角，以異色繞其外。	That meditator, on a cloth, a board, or a wall, with the blue color of the atasi flower, with this color makes a mandala flower, either triangular or quadrangular, and surrounds it with a different color on the outside.
於此作青相，以三行取相：	Here, one makes the blue sign, grasping the sign with three practices: with equal contemplation, with skillful means, and with freedom from distraction.
以平等觀、以方便、以離亂。	The rest is as explained in detail at the beginning (all-pervading blue kasina is finished).
餘如初廣說(青一切入已竟)。
問：	Question:
云何黃一切入？	What is the all-pervading yellow kasina? What is its cultivation? What is its sign? What is its flavor? What is its basis? What are its virtues? How does one grasp the sign?
何修？
何相？
何味？
何處？
何功德？
云何取相？
答：	Answer:
心於黃相，此謂黃一切入。	The mind on the yellow sign, this is called the all-pervading yellow kasina.
修彼心住不亂，此謂修。	Cultivating that mind to abide without distraction, this is called cultivation.
於黃一切入放意是相，不除黃想為味，作意無雙為處。	In the all-pervading yellow kasina, releasing the mind is the sign. Not removing the yellow thought is the flavor. Mental application without duality is the basis.
何功德者，不同五功德，於黃一切入心隨逐得淨解脫，得黃除入作意，如金花種種黃色，修黃一切入處處皆見黃。	What virtues? There are five distinct virtues: in the all-pervading yellow kasina, the mind follows and obtains pure liberation, obtains the yellow kasina of removal, applies the mind like a golden flower, various yellow colors. By cultivating the all-pervading yellow kasina, one sees yellow everywhere.
云何取彼相者，現取黃一切入，取於黃相，若自作處、若自然處，於是取非作處相。	How does one grasp that sign? Actually grasping the all-pervading yellow kasina, one grasps the yellow sign, whether at a self-made place or a natural place. Here one grasps the sign of an unprepared place.
彼坐禪人於處處見，或黃花、或黃衣黃色，從此常見，隨樂不樂即見彼分黃相得起，非如新坐禪人。	That meditator sees it everywhere, whether a yellow flower, a yellow cloth, or a yellow color. From this he constantly sees it. Whether he likes it or not, the counterpart yellow sign immediately arises, unlike a new meditator.
新坐禪者取於已作處相，不能於非作處修黃一切入方便。	A new meditator grasps the sign at a prepared place, and cannot at an unprepared place; this is the skillful means for cultivating the all-pervading yellow kasina.
彼坐禪人或衣或板或壁，以迦尼羅花色黃色，作曼陀羅花，或三角或四角，異色繞其外。	That meditator, on a cloth, a board, or a wall, with the yellow color of the kanikara flower, makes a mandala flower, either triangular or quadrangular, and surrounds it with a different color on the outside.
於彼作黃相，以三行取相：	There, he makes the yellow sign, grasping the sign with three practices: with equal contemplation, with skillful means, and with removing distraction.
以平等觀、以方便、以除亂。	The rest is as explained in detail at the beginning (all-pervading yellow kasina is finished).
餘如初廣說(黃一切入已竟)。
問：	Question:
云何赤一切入？	What is the all-pervading red kasina? What is its cultivation? What is its sign? What is its flavor? What is its basis? What are its virtues? How does one grasp its sign?
何修？
何相？
何味？
何處？
何功德？
云何取其相？
答：	Answer:
心於赤相，此謂赤一切入。	The mind on the red sign, this is called the all-pervading red kasina.
彼修心住不亂，此謂修。	He cultivates the mind to abide without distraction, this is called cultivation.
於赤相放意為相，不離赤想為味，作意無二為處。	On the red sign, releasing the mind is the sign. Not being separated from the red thought is the flavor. Mental application without duality is the basis.
何功德者，不共四功德，於赤一切入隨心得淨解脫，得赤除入，化種種赤色。	What virtues? There are four unique virtues: in the all-pervading red kasina, one obtains pure liberation according to the mind, obtains the red kasina of removal, and transforms various red colors.
不共功德者，如說於地一切入。	The unique virtues are as stated in the all-pervading earth kasina.
修赤一切入，處處皆見赤。	By cultivating the all-pervading red kasina, one sees red everywhere.
云何取其相者，現取赤一切入，取於赤相，若作處、若自然處。	How does one grasp its sign? Actually grasping the all-pervading red kasina, one grasps the red sign, whether at a prepared place or a natural place.
舊坐禪人於自然處取相，於處處見相，或赤花、或赤衣、或赤色，從此為初常見，隨樂不樂，即見彼分赤相得起，不如新坐禪人。	An experienced meditator grasps the sign at a natural place, and sees the sign everywhere, whether a red flower, a red cloth, or a red color. From this as a beginning, he constantly sees it. Whether he likes it or not, the counterpart red sign immediately arises, unlike a new meditator.
新坐禪人於作處取相，不能於非作處修赤一切入方便。	A new meditator grasps the sign at a prepared place, and cannot at an unprepared place; this is the skillful means for cultivating the all-pervading red kasina.
彼坐禪人，或衣處或板或壁處，如槃偷時婆花生赤色，或以朱丹作曼陀羅花，或三角或四角，以異色界其外。	That meditator, in a place of cloth, or a board, or a wall, like the red color of a bandhujīvaka flower, or with vermilion, makes a mandala flower, either triangular or quadrangular, and borders it on the outside with a different color.
於此作赤相，以三行取相：	Here one makes the red sign, grasping the sign with three practices: with equal contemplation, with skillful means, and with freedom from distraction.
以平等觀、以方便、以離亂。	As explained in detail at the beginning (all-pervading red kasina is finished).
如初廣說(赤一切入已竟)。
問：	Question:
云何白一切入？	What is the all-pervading white kasina? What is its cultivation? What is its sign? What is its flavor? What is its basis? What are its virtues? How does one grasp its sign?
何修？
何相？
何味？
何處？
何功德？
云何取其相？
答：	Answer:
心於白相，此謂白一切入。	The mind on the white sign, this is called the all-pervading white kasina.
彼修心住不亂，此謂修。	He cultivates the mind to abide without distraction, this is called cultivation.
於白相放意為相，不離白想為味，作意無二為處。	On the white sign, releasing the mind is the sign. Not being separated from the white thought is the flavor. Mental application without duality is the basis.
何功德者，不共八功德，於白一切入隨心得淨解脫，得白除入，伏懈怠眠，除闇作明，白一切入得起天眼。	What virtues? There are eight unique virtues: in the all-pervading white kasina, one obtains pure liberation according to the mind, obtains the white kasina of removal, subdues laziness and sleep, dispels darkness and creates light, the all-pervading white kasina gives rise to the divine eye.
餘功德如地一切入所說。	Other virtues are as stated in the all-pervading earth kasina.
修白一切入，處處皆見白。	By cultivating the all-pervading white kasina, one sees white everywhere.
云何取其相者，現取白一切入，於白取相，若作處、若自然處。	How does one grasp its sign? Actually grasping the all-pervading white kasina, one grasps the white sign, whether at a prepared place or a natural place.
舊坐禪人於自然處取相，彼於處處見相，或白花、或白衣、或白色，或月光、或日光、或星色、或鏡圓，從彼為初常見，隨樂不樂，即見彼分白相得起，不如新坐禪人。	An experienced meditator grasps the sign at a natural place. He sees the sign everywhere, whether a white flower, a white cloth, or a white color, or the light of the moon, the sun, a star, or a mirror's circle. From that as a beginning, he constantly sees it. Whether he likes it or not, the counterpart white sign immediately arises, unlike a new meditator.
新坐禪人於作處取相，非不作處取相修白一切入方便。	A new meditator grasps the sign at a prepared place, not at an unprepared place; this is the skillful means for cultivating the all-pervading white kasina.
彼坐禪人，或於衣處或板或壁處，以太白星等色，以此色作曼陀羅花，或三角四角，以異色界其外。	That meditator, in a place of cloth, or a board, or a wall, with a color like that of the planet Venus, with this color makes a mandala flower, either triangular or quadrangular, and borders it on the outside with a different color.
於此作白相，以三行取相：	Here one makes the white sign, grasping the sign with three practices: with equal contemplation, with skillful means, and with freedom from distraction.
以平等觀、以方便、以離亂。	As explained in detail at the beginning (all-pervading white kasina is finished).
如初廣說(白一切入已竟)。
問：	Question:
云何光明一切入？	What is the all-pervading light kasina? What is its cultivation? What is its sign? What is its flavor? What is its basis? What are its virtues? How does one grasp its sign?
何修？
何相？
何味？
何處？
何功德？
云何取其相？
答：	Answer:
心作光明相，此謂光明一切入。	The mind creating the light sign, this is called the all-pervading light kasina.
彼修心住不亂，此謂修。	He cultivates the mind to abide without distraction, this is called cultivation.
光明放意為相，不離光明想為味，作意無二為處。	Light releasing the mind is the sign. Not being separated from the light thought is the flavor. Mental application without duality is the basis.
何功德者，與白功德等，修光明一切入處處見光明。	What virtues? They are equal to the virtues of the white kasina. By cultivating the all-pervading light kasina, one sees light everywhere.
云何取其相者，現取光明一切入，於光明取相，若作處、若自然處。	How does one grasp its sign? Actually grasping the all-pervading light kasina, one grasps the light sign, whether at a prepared place or a natural place.
舊坐禪人於自然處取相，彼於處處見相，或月光、或日光、或燈光、或珠光，從彼初常見，隨樂不樂，即見彼分光明即起，不如新坐禪人。	An experienced meditator grasps the sign at a natural place. He sees the sign everywhere, whether moonlight, sunlight, lamplight, or jewellight. From that he constantly sees it. Whether he likes it or not, the counterpart light immediately arises, unlike a new meditator.
新坐禪人於作處取相，不能於非作處修光明一切入方便。	A new meditator grasps the sign at a prepared place, and cannot at an unprepared place; this is the skillful means for cultivating the all-pervading light kasina.
彼坐禪人，如是或作東西壁，坐令水滿鉢，安置日光所至處。	That meditator, for example, makes an east-west wall, sits, fills a bowl with water, and places it where the sunlight reaches.
從彼水光起曼陀羅，從曼陀羅光起著壁光，於此見光明相。	From that water-light, a mandala arises. From the mandala light, a light on the wall arises. Here one sees the light sign.
以三行取相：	He grasps the sign with three practices: with equal contemplation, with skillful means, and with freedom from distraction.
以平等觀、以方便、以離亂。	As explained in detail at the beginning (all-pervading light kasina is finished).
如初廣說(光明一切入已竟)。
解脫道論卷第五	End of the Fifth Scroll of the Treatise on the Path to Liberation
#----------------------------------------------------------------------	#----------------------------------------------------------------------
#【經文資訊】大正新脩大藏經第 32 冊 No.	#【Scripture Information】Taisho Tripitaka Vol. 32, No. 1648, Treatise on the Path to Liberation
1648 解脫道論	#【Version Record】Release Date: 2023-12, Last Update: 2022-10-12
#【版本記錄】發行日期：	#【Editorial Note】This database was compiled by the Chinese Buddhist Electronic Text Association (CBETA) based on the "Taisho Tripitaka".
2023-12，最後更新：	#【Original Source】Provided by layman Hsiao Chen-kuo, Goryeo Canon CD text provided by layman Wei Hsi-an, provided by a certain North American layman, new punctuation provided by layman Li Ming-fang.
44846	#【Other Matters】This database can be freely circulated. For details, please refer to the "Copyright Statement of the Chinese Buddhist Electronic Text Association Database".
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#----------------------------------------------------------------------
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#----------------------------------------------------------------------
解脫道論卷第六阿羅漢優波底沙梁言大光造	Treatise on the Path to Liberation, Scroll the Sixth, by the Arhat Upatissa, which in Liang means Great Light.
梁扶南三藏僧伽婆羅譯	Translated by the Tripiṭaka Master Saṅghapāla of Funan during the Liang dynasty.
行門品之三	Chapter on the Path of Practice, Part Three
問：	Question:
云何虛空一切入？	What is the all-pervading space kasina? What is its cultivation? What is its sign? What is its flavor? What is its basis? What are its virtues? How does one grasp its sign?
何修？
何相？
何味？
何處？
何功德？
云何取其相？
答：	Answer:
虛空一切入，有二種：	The all-pervading space kasina has two kinds:
有虛空離色、有虛空不離色。	There is space free from form, and space not free from form.
虛空入處相，所謂離色虛空。	The sign of the sphere of space kasina is so-called space free from form.
井穴虛空相，此謂不離色虛空。	The sign of the space in a well or hole, this is called space not free from form.
彼修此想，心住不亂，此謂修。	He cultivates this thought, the mind abides without distraction, this is called cultivation.
於虛空想放意為相，不離虛空想為味，作意無二為處。	On the space thought, releasing the mind is the sign. Not being separated from the space thought is the flavor. Mental application without duality is the basis.
何功德者，不共二功德，於虛空入，障礙處所不能礙。	What virtues? There are two unique virtues. In the space kasina, obstructing places cannot obstruct.
若牆壁山等，身行無礙，自在無畏。	If there are walls, mountains, etc., the body moves without hindrance, with mastery and fearlessness.
云何取其相者，於虛空入取虛空相，若作處、若自然處，舊坐禪人於自然處取相，能於處處見，或於孔穴、或欞窓間、或樹枝間。	How does one grasp its sign? In the space kasina, one grasps the space sign, whether at a prepared place or a natural place. An experienced meditator grasps the sign at a natural place and can see it everywhere, whether in a hole, between lattice windows, or between tree branches.
從彼常見，隨樂不樂，即見彼分虛空相即起，不如新坐禪人。	From that he constantly sees it. Whether he likes it or not, the counterpart space sign immediately arises, unlike a new meditator.
新坐禪人於作處取相，不能於非作處。	A new meditator grasps the sign at a prepared place, and cannot at an unprepared place.
彼坐禪人，或於屋內、或於屋外不障礙處，作圓孔穴作虛空想，以三行取相：	That meditator, either inside a house or outside a house in an unobstructed place, makes a round hole and makes the thought of space, grasping the sign with three practices:
以等觀、以方便、以離亂。	With equal contemplation, with skillful means, and with freedom from distraction.
於虛空一切入，生四禪五禪，餘如初廣說(虛空一切入已竟)。	In the all-pervading space kasina, one produces the four jhānas and five jhānas. The rest is as explained in detail at the beginning (all-pervading space kasina is finished).
問：	Question:
云何識一切入？	What is the all-pervading consciousness kasina?
答：	Answer:
曰識處定，此謂識一切入，餘如初廣說(十一切入已竟)。	Said the concentration on the sphere of consciousness, this is called the all-pervading consciousness kasina. The rest is as explained in detail at the beginning (the ten all-pervading kasinas are finished).
問：	Question:
於是一切入，云何散句？	In this all-pervading kasina, what are the miscellaneous sentences?
答：	Answer:
若一相得自在，一切餘相隨其作意。	If one sign is mastered, all other signs follow one's mental application.
若於一處一切入，於初禪得自在。	If in one place, the all-pervading kasina, one attains mastery in the first jhāna.
堪任餘一切入，能起第二禪。	One is capable of the other all-pervading kasinas and can arise the second jhāna.
如是第二禪得自在，能起第三禪。	In this way, mastering the second jhāna, one can arise the third jhāna.
第三禪得自在，能起第四禪。	Mastering the third jhāna, one can arise the fourth jhāna.
問：	Question:
於諸一切入，云何最勝？	Among all the all-pervading kasinas, which is the most excellent?
答：	Answer:
四色一切入是為最勝，成解脫故，得除入故，曰一切入勝。	The four color all-pervading kasinas are the most excellent. Because they accomplish liberation, and because one obtains the kasina of removal, it is said that the all-pervading kasinas are excellent.
作光明故，心得自在。	By making light, the mind attains mastery.
於八一切入及於八定，以入十六行安詳而起。	In the eight all-pervading kasinas and in the eight concentrations, one enters and arises peacefully with sixteen practices.
隨所樂處，其所樂定隨意無障，次第上次第下，次第上下令一一增長，或俱令增長，或中少、或分少、或事少、或分事少、或分俱、或事俱、或分事俱。	At the desired place, the desired concentration is attained at will without obstruction. One goes up sequentially, down sequentially, up and down sequentially, making each one grow, or making them all grow together, or with some less, or with a part less, or with a matter less, or with a part and matter less, or with a part together, or with a matter together, or with a part and matter together.
隨其所樂處者，或於村、或於阿蘭若，是斯所樂處入於三昧。	'At the desired place' means, either in a village or in a forest, at this desired place one enters into samādhi.
如所樂者，是其所樂禪，入於禪定如其所樂。	'As desired' means, the desired jhāna, one enters into jhāna concentration as desired.
時者，隨意所樂時入於三昧，或多時入正受。	'Time' means, at the desired time one enters into samādhi, or enters absorption for a long time.
次第上者，於初禪入定次第，乃至非非想處。	'Sequentially up' means, entering concentration from the first jhāna sequentially up to the sphere of neither-perception-nor-non-perception.
次第下者，從初入非非想定，次第乃至初禪。	'Sequentially down' means, from first entering the concentration of neither-perception-nor-non-perception, sequentially down to the first jhāna.
次第上下者，越於往還，從初禪入第三禪，從第三禪入第二禪，從第二禪入第四禪，如是乃至入非非想定。	'Sequentially up and down' means, skipping back and forth, from the first jhāna entering the third jhāna, from the third jhāna entering the second jhāna, from the second jhāna entering the fourth jhāna, and so on up to entering the concentration of neither-perception-nor-non-perception.
令一一增長者，以次第入第四禪，或上或下。	'Making each one grow' means, by sequentially entering the fourth jhāna, either up or down.
俱令增長者，入第四禪，從此虛空入第三禪，如是二種入定。	'Making both grow' means, entering the fourth jhāna, from this entering the third jhāna with the space kasina. In this way, two kinds of entering concentration.
中少者，已入初禪，從此入非非想處，從此入第二禪，從此入無所有處。	'Middle less' means, having entered the first jhāna, from this entering the sphere of neither-perception-nor-non-perception, from this entering the second jhāna, from this entering the sphere of nothingness.
如是現入正受，能辨虛空處。	In this way, manifesting absorption, one can discern the sphere of space.
分少者，一禪於八一切入入定。	'Part less' means, one jhāna entering concentration in the eight all-pervading kasinas.
事少者，於三一切入入於八定分。	'Matter less' means, in the three all-pervading kasinas entering the eight concentration parts.
事少者，所謂二定及一切入。	'Matter less' means, so-called two concentrations and the all-pervading kasinas.
分俱者，於三一切入入二二禪。	'Part together' means, in the three all-pervading kasinas entering two by two jhānas.
事俱者，於二二一切入入二禪。	'Matter together' means, in the two by two all-pervading kasinas entering two jhānas.
分事俱者，是此二句(散句已竟)。	'Part and matter together' means, these two sentences (miscellaneous sentences finished).
問：	Question:
云何增長相？	What is the sign of growth? What is its cultivation? What is its sign? What is its flavor? What is its basis? What are its virtues? How does one grasp its sign?
何修？
何相？
何味？
何處？
何功德？
云何取其相？
答：	Answer:
增長相者，滿一切處。	The sign of growth is filling all places.
猶如排囊滿中臭穢死屍，此謂膖脹。	Like a bag filled with foul-smelling dead bodies, this is called 'swollen'.
於膖脹相以正智知，此謂膖脹想。	On the swollen sign, knowing with right wisdom, this is called the 'thought of the swollen'.
彼修此想心住不亂，此謂修。	He cultivates this thought, the mind abides without distraction, this is called cultivation.
於膖脹想相隨觀為相，厭膖脹想為味，臭穢不淨作意為處。	In the thought of the swollen, contemplating along with the sign is the sign. Aversion to the thought of the swollen is the flavor. Mental application to the foul and impure is the basis.
何功德者，膖脹想有九功德：	What virtues? The thought of the swollen has nine virtues:
得念內身、得無常想、得死相、多厭患伏婬欲、斷色憍、斷無病憍、向善趣、向醍醐。	attaining mindfulness of the inner body, attaining the thought of impermanence, attaining the sign of death, much aversion, subduing sexual desire, cutting off pride in beauty, cutting off pride in health, heading towards a good destiny, heading towards ghee.
云何取其相者，新坐禪人現取膖脹不淨想，以無二行，以念不動不愚癡、以諸根內入、以心不出外，以往彼處。	How does one grasp its sign? A new meditator actually grasps the thought of the swollen impurity with two practices without duality: with mindfulness unmoving and not foolish, with the sense faculties turned inward, with the mind not going outward, one goes to that place.
是處不淨有諸死屍，住於彼處離於逆風，對不淨相不遠不近，或倚或坐。	That place is impure and has various dead bodies. One stays in that place, away from the contrary wind, facing the impure sign, not too far, not too near, either leaning or sitting.
彼坐禪人，若倚若坐近不淨處，若石若土埵、或樹或杌或藤，為作相作事思惟：	That meditator, if leaning or sitting near the impure place, whether a stone, an earth mound, a tree, a stump, or a vine, makes it a sign and a matter for contemplation:
此石不淨。	This stone is impure. This is an impure sign.
此不淨相。	This stone, and so on for the earth mound, etc., has been made a sign and a matter.
此石，如是土埵等，已為作相、已作事。	With ten practices, the sign of swollen impurity, from its own nature, one should contemplate:
以十行膖脹不淨相，從其自性修行當觀：	by color, by male or female form, by direction, by place, by distinction, by joint, by hole, by pit, by level ground, with equal contemplation in all places.
以色、以男女形、以方、以處、以分別、以節、以穴、以坑、以平地，以平等觀於一切處。	'By color' means, if black, contemplate it as black; if not black and not white, contemplate it as not black and not white; if white, contemplate it as white; if a stinking skin, contemplate it as a stinking skin.
以色者，若黑以觀黑，若不黑不白以觀不黑不白，若白以觀白，若臭皮觀以臭皮。	'By form' means, whether a female form or a male form, contemplate accordingly whether young, long, or old.
以形者，若女形若男形，隨觀若少若長若老。	'Contemplate accordingly' means, if long, as long; if short, as short; if fat, as fat; if small, as small, one contemplates accordingly.
隨觀者，若長以長，若短以短，若肥以肥，若小以小隨而觀之。	'By direction' means, in this direction the head is thrown, in this direction the hand is thrown, in this direction the foot, in this direction the back, in this direction the belly, in this direction I am sitting, in this direction is the impure sign.
以方者，於此方擲頭，於此方擲手，於此方以脚，於此方以背，於此方以腹，於此方我所坐，於此方不淨相。	In this way, one contemplates accordingly with a bright place. In this bright place is where the hand is thrown, in this bright place is where the foot is thrown, in this bright place is where the head is thrown, in this bright place is where I am sitting, in this bright place is where the impure sign is.
如是隨觀以光明處，於此光明處是擲手處，於此光明是擲脚處，於此光明是擲頭處，於此光明是我坐處，於此光明是不淨相處。	With distinct contemplation, from head to foot, from bottom to head, with the hair and skin as a boundary, this is a pile of excrement.
以分別觀，從頭至足、從下至頭，髮皮為邊，是一屎聚。	With distinct contemplation, one contemplates the joints. In the two hands, six joints; in the two feet, six joints; the hip joint, the neck joint, these are the fourteen great joints.
以分別觀觀以節者，於二手六節，於二脚六節，髖節、項節，此謂十四大節。	'By empty holes' means, the mouth whether open or closed, contemplate accordingly; the eyes whether open or closed, contemplate accordingly; the holes between the hands and feet.
以空穴者，謂口或開或閉，隨觀眼或開或閉，隨觀手間脚間孔穴。	'By pit, by level ground' means, the impure sign according to its place, whether in an empty place or on the ground, in that place one contemplates accordingly.
以坑以平等地者，不淨相隨其處所，或於空處或於地上，是處隨觀。	Furthermore, I am in an empty place, the impure sign is on the ground. Or the impure sign is below, and I am on the ground, contemplating accordingly. From me, in all places, not taking near or far, whether two or three fathoms, one contemplates accordingly.
復次我在空處，不淨相地上，或不淨相在下，我於地上隨觀，以一切處從我，不取近遠若二尋三尋隨觀。	That meditator, in this way, all correctly contemplates and sees that sign, "Excellent, excellent," and thus upholds it, and pacifies himself well.
彼坐禪人如是一切正隨觀見彼相，善哉善哉，如是受持，以善自安。	That meditator has well grasped the sign, has well upheld it, has well pacified himself, with one and not two practices, with mindfulness unmoving, mind not foolish, sense faculties turned inward, mind not going outward.
彼坐禪人已善取相、已善受持、已善自安，一無二行，以念不動，心不愚癡，諸根內入，心不出外。	Coming and going on the road, whether walking or sitting, he contemplates that impurity, and the mind constantly upholds it.
去來道路若行若坐，觀彼不淨心常受持。	What is the meaning of 'no two practices'?
無二行者何義？	To attain tranquility of body.
為得身寂寂。	To make mindfulness unmoving means with no foolishness, with the sense faculties turned inward, the mind not going outward.
令念不動者，以不愚癡，以諸根內入心不出外。	What is the meaning of 'coming and going on the road'?
去來道路者何義？	To attain tranquility of body.
為得身寂寂。	What is the meaning of 'being free from the contrary wind'?
離逆風者何義？	To be free from the foul smell.
為離臭氣。	What is the meaning of 'sitting not taking far or near'?
坐不取遠近者何義？	If one takes it as far, one does not accomplish the sign of removal. If one takes it as near, one does not accomplish aversion, not seeing its nature.
若取遠不成除相，若取近不成其厭，不見其性。	By not seeing its nature, that sign does not arise. Therefore, one does not take it as far or near.
以不見其性，彼相不起，是故不取遠不取近。	What is the meaning of 'sitting and contemplating all signs'?
坐遍觀一切相者何義？	To be without foolishness, named without foolishness.
為不愚癡，名不愚癡。	If the meditator enters a quiet place and sees the impure sign as if it were in front of him, and his mind becomes terrified.
若坐禪人入寂寂處，見不淨相如在其前，心起驚怖。	Therefore, the meditator, if the dead body rises and pursues, does not give rise to thoughts. In this way, he has already known and upholds with right mindfulness and wisdom.
是故坐禪人，若死屍起逐，不起心思惟，如是已知念正智受持。	Having contemplated the sign all over, this is its pervasive sign.
已觀相遍，是其遍相。	Applying the mind in this way is called 'not foolish'.
如是作意，是名不愚癡。
問：	Question:
取十種行相何義？	What is the meaning of grasping the ten kinds of practice-signs?
答：	Answer:
為於心縛。	To bind the mind.
觀去來道路者何義？	What is the meaning of contemplating the coming and going on the road?
為起次第法。	To arise the sequential dharma.
名次第法者，若坐禪人入寂寂處，有時心亂，以不常觀不起不淨相，是故坐禪人攝一切心，當觀去來道路、當觀於坐禪處、當觀遍相、當觀十種取相。	What is called the sequential dharma? If a meditator enters a quiet place and sometimes his mind is distracted, because he does not constantly contemplate, the impure sign does not arise. Therefore, the meditator gathers all his mind and should contemplate the coming and going on the road, should contemplate the place of meditation, should contemplate the pervasive sign, should contemplate the ten kinds of grasping the sign.
彼坐禪人如是數數現觀，復更起相，如以眼見，此謂起次第法。	That meditator, in this way, repeatedly and actually contemplates, and again the sign arises, as if seen with the eye. This is called arising the sequential dharma.
初坐禪人於此死屍成珍寶想，如是歡喜心得受持，心常修行滅於諸蓋，禪分成起。	The beginning meditator takes this dead body and forms a thought of it as a precious jewel. In this way, with a joyful mind he upholds it, the mind constantly practices and extinguishes the hindrances, and the jhāna factors arise.
彼坐禪人已離欲、已離不善法，有覺有觀寂寂所成，有喜樂入初禪定及膖脹相。	That meditator, having abandoned desire, having abandoned unwholesome states, with initial and sustained application of thought, born of tranquility, with joy and pleasure enters the first jhāna concentration and the swollen sign.
問：	Question:
何故以不淨行起於初禪，非起餘禪？	Why does one arise the first jhāna with the practice of impurity, and not the other jhānas?
答：	Answer:
此行未作觀故、此成縛處故，常隨覺觀。	Because this practice has not yet been contemplated, and because it becomes a place of bondage, it constantly follows initial and sustained application.
覺觀恒現其相得起，非離覺觀其心得安，是故初禪起非餘禪。	Initial and sustained application constantly manifest, and the sign arises. Not being free from initial and sustained application, the mind does not attain peace. Therefore, the first jhāna arises, not the other jhānas.
復說：	It is also said: this impure sign, its color, shape, etc., is not made to arise by contemplating with a single practice. In contemplating the practice, it is the business of initial and sustained application. One is not able to be free from initial and sustained application to contemplate the practice. Therefore, only the first jhāna arises, not the other jhānas.
此不淨相色形等，以不一行思惟令起，於行思惟者，是覺觀事不能堪任離於覺觀為思惟行，是故唯初禪起非餘禪。	It is also said: this impure sign is an unbearable matter. One cannot raise the mind to an unbearable matter.
復說：	In an impure place, because the mind has joy and pleasure, it eliminates the skillful means of initial and sustained application.
此不淨相不可耐事，於不耐事不能舉心。	With the power of the skillful means of initial and sustained application, at this time the practice is like foul excrement. Therefore, only the first jhāna arises, not the other jhānas.
於不淨處，心由喜樂故，除覺觀方便。
以覺觀方便力，是時修行由如臭屎，是故唯初禪起非餘禪。
問：	Question:
於不耐事云何起喜樂？	Regarding unpleasant objects, how does one arouse joy and happiness?
答：	Answer:
不耐事非因，為起喜樂。	Unpleasant objects are not the cause for arousing joy and happiness.
復次善斷蓋熱故、以修心自在故，起喜樂行。	Furthermore, by skillfully cutting off the hindrances and fevers, and through cultivating mastery of the mind, one arouses the practice of joy and happiness.
餘如初廣說(膖脹相已竟)。	The rest is as explained in detail at the beginning (The sign of bloating is finished).
問：	Question:
云何青淤相？	What is the sign of lividity?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its foundation?
何功德？	What is its virtue?
云何取其相？	How does one apprehend its sign?
答：	Answer:
青淤者，或死一宿、或二三宿，成青淤相。	Lividity is when, after one night of death, or two or three nights, the sign of lividity forms.
如青所染色隨生，此謂青淤相。	Like being stained with blue dye as it arises, this is called the sign of lividity.
彼青淤，是謂青相。	That lividity is called the sign of blue.
以正智知，此謂青淤相，心住不亂此謂修，受持青相為相，厭為味，作意不耐為處，等膖脹相功德。	To know with right wisdom, this is called the sign of lividity; for the mind to abide without disturbance, this is called cultivation; to grasp the sign of blue as the characteristic, revulsion as the flavor, and attention to the unpleasant as the foundation; its virtues are the same as those of the sign of bloating.
修其相者，如初廣說(青淤相已竟)。	Cultivating its sign is as explained in detail at the beginning (The sign of lividity is finished).
問：	Question:
云何潰爛相？	What is the sign of festering?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its foundation?
何功德？	What is its virtue?
云何取相？	How does one apprehend the sign?
答：	Answer:
潰爛者，或死二三宿潰爛膿出，猶如灌酪，身成潰爛，此謂潰爛。	Festering is when, after two or three nights of death, the body festers and pus emerges, like poured curd, the body becomes festered; this is called festering.
於潰爛相以正智知，是謂潰爛相。	To know the sign of festering with right wisdom is called the sign of festering.
心住不亂此謂修，受持潰爛為相，厭為味，作意不耐為處，等膖脹相功德。	For the mind to abide without disturbance, this is called cultivation; to grasp festering as the characteristic, revulsion as the flavor, and attention to the unpleasant as the foundation; its virtues are the same as those of the sign of bloating.
取相如初廣說(潰爛相可知，潰爛相已竟)。	Apprehending the sign is as explained in detail at the beginning (The sign of festering can be known, the sign of festering is finished).
問：	Question:
云何斬斫離散相？	What is the sign of being hacked and scattered?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何？處何功德？	What is its foundation? What is its virtue?
云何取其相？	How does one apprehend its sign?
答：	Answer:
斬斫離散者，或以刀劍斬斫身體離散。	Being hacked and scattered is when the body is hacked and scattered with a knife or sword.
復說所擲死屍，此謂斬斫離散。	It also refers to a corpse that has been thrown away; this is called hacked and scattered.
於斬斫離散是正智知，此謂斬斫離散想。	To know with right wisdom that it is hacked and scattered, this is called the perception of being hacked and scattered.
心住不亂此謂修，斬斫離散想為相，厭為味，作意不淨為處，等膖脹相功德。	For the mind to abide without disturbance, this is called cultivation; the perception of being hacked and scattered is the characteristic; revulsion is the flavor; attention to impurity is the foundation; its virtues are the same as those of the sign of bloating.
問：	Question:
云何取其相？	How does one apprehend its sign?
答：	Answer:
於兩耳二指作片片想、作斬斫離散想，如是取相。	Regarding the two ears and two fingers, form the perception of them being in pieces, form the perception of being hacked and scattered; this is how one apprehends the sign.
於一二上取其空相，餘如初廣說(斬斫離散相已竟)。	On one or two parts, apprehend the sign of emptiness. The rest is as explained in detail at the beginning (The sign of being hacked and scattered is finished).
問：	Question:
云何食噉想？	What is the perception of being eaten?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its foundation?
何功德？	What is its virtue?
云何取其相？	How does one apprehend its sign?
答：	Answer:
食噉者，或烏鵲鵄梟雕鷲、猪狗狐狼虎豹食噉死屍，此謂食噉。	Being eaten is when crows, magpies, kites, owls, vultures, eagles, pigs, dogs, foxes, wolves, tigers, and leopards eat a corpse; this is called being eaten.
於彼食噉是相。	That which is eaten is the characteristic.
以正智知，此謂食噉想。	To know this with right wisdom is called the perception of being eaten.
心住不亂此謂修，食噉想為相，厭為味，作意不淨為處，等膖脹想功德。	For the mind to abide without disturbance, this is called cultivation; the perception of being eaten is the characteristic; revulsion is the flavor; attention to impurity is the foundation; its virtues are the same as those of the perception of bloating.
餘如初廣說(食噉相已竟)。	The rest is as explained in detail at the beginning (The perception of being eaten is finished).
問：	Question:
云何棄擲想？	What is the perception of being thrown away?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its foundation?
何功德？	What is its virtue?
云何取其相？	How does one apprehend its sign?
答：	Answer:
棄擲者，於處處方散擲手足，此謂棄擲。	Being thrown away is when the hands and feet are scattered and thrown in various directions; this is called being thrown away.
於棄擲想，是正智知，此謂棄擲想。	Regarding the perception of being thrown away, to know with right wisdom, this is called the perception of being thrown away.
心住不亂此謂修，受持棄擲想為想，厭為味，作意不淨為處，膖脹想等功德。	For the mind to abide without disturbance, this is called cultivation; to grasp the perception of being thrown away as the perception, revulsion as the flavor, attention to impurity as the foundation; its virtues are the same as those of the perception of bloating.
云何取其相者，一切身分聚在一處，安諸分節相離二寸，安已作棄擲想取相，餘如初廣說(棄擲想已竟)。	As for how to apprehend its sign, all the body parts are gathered in one place, the joints are placed two inches apart; having placed them, form the perception of being thrown away to apprehend the sign. The rest is as explained in detail at the beginning (The perception of being thrown away is finished).
問：	Question:
云何殺戮棄擲想？	What is the perception of being slaughtered and thrown away?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its foundation?
何功德？	What is its virtue?
云何取其相？	How does one apprehend its sign?
答：	Answer:
被殺棄擲者，或以刀杖、或以弓箭，於處處斬斫殺戮死屍，此謂殺戮棄擲。	Being slaughtered and thrown away is when a corpse is hacked and slaughtered in various places with a knife, staff, bow, or arrow; this is called being slaughtered and thrown away.
於殺戮棄擲，是想是正智知，此謂殺戮棄擲想。	Regarding being slaughtered and thrown away, this perception, to know it with right wisdom, is called the perception of being slaughtered and thrown away.
心住不亂此謂修，受持殺戮棄擲想為相，厭為味，作意不淨為處，等膖脹功德。	For the mind to abide without disturbance, this is called cultivation; to grasp the perception of being slaughtered and thrown away as the characteristic, revulsion as the flavor, attention to impurity as the foundation; its virtues are the same as those of bloating.
云何取其相者，如初廣說(殺戮棄擲想已竟)。	As for how to apprehend its sign, it is as explained in detail at the beginning (The perception of being slaughtered and thrown away is finished).
問：	Question:
云何血塗染想？	What is the perception of being smeared with blood?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its foundation?
何功德？	What is its virtue?
云何取其相？	How does one apprehend its sign?
答：	Answer:
血塗染者，或斬截手足形分，出血塗身，此謂血塗染。	Being smeared with blood is when the hands, feet, and parts of the body are cut, and blood comes out and smears the body; this is called being smeared with blood.
於血塗染相，是正智知，此謂血塗染想。	Regarding the sign of being smeared with blood, to know with right wisdom, this is called the perception of being smeared with blood.
心住不亂此謂修，受持血塗染想為相，厭為味，作意不淨為處，等膖脹想功德。	For the mind to abide without disturbance, this is called cultivation; to grasp the perception of being smeared with blood as the characteristic, revulsion as the flavor, attention to impurity as the foundation; its virtues are the same as those of the perception of bloating.
云何取其相者，如初廣說(血塗染相已竟)。	As for how to apprehend its sign, it is as explained in detail at the beginning (The perception of being smeared with blood is finished).
問：	Question:
云何虫臭想？	What is the perception of being worm-infested?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its foundation?
何功德？	What is its virtue?
云何取其相？	How does one apprehend its sign?
答：	Answer:
虫臭者，諸虫生滿其身，猶如白珠純是虫聚，此謂虫臭。	Being worm-infested is when the body is filled with all kinds of worms, like white pearls, a pure mass of worms; this is called being worm-infested.
於虫臭想，以正智知，此謂虫臭想。	Regarding the perception of being worm-infested, to know with right wisdom, this is called the perception of being worm-infested.
心住不亂此謂修，受持虫臭想為相，厭為味，作意不淨為處，等膖脹想功德。	For the mind to abide without disturbance, this is called cultivation; to grasp the perception of being worm-infested as the characteristic, revulsion as the flavor, attention to impurity as the foundation; its virtues are the same as those of the perception of bloating.
云何取其相者，如初廣說(虫臭想已竟)。	As for how to apprehend its sign, it is as explained in detail at the beginning (The perception of being worm-infested is finished).
問：	Question:
云何骨想？	What is the perception of bones?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its foundation?
何功德？	What is its virtue?
云何取其相？	How does one apprehend its sign?
答：	Answer:
骨者，謂鉤鎖相連、或肉血筋脈所縛、或無血肉但有筋纏、或無肉血，此謂骨。	Bones are when they are linked together like a chain, or bound by flesh, blood, sinews, and veins, or without blood and flesh but bound only by sinews, or without flesh and blood; this is called bones.
於此骨想，以正智知，此謂骨想。	Regarding this perception of bones, to know with right wisdom, this is called the perception of bones.
心住不亂此謂修，受持骨想為相，厭為味，作意不淨為處，等膖脹想功德。	For the mind to abide without disturbance, this is called cultivation; to grasp the perception of bones as the characteristic, revulsion as the flavor, attention to impurity as the foundation; its virtues are the same as those of the perception of bloating.
云何取其相者，如初廣說(骨想已竟)。	As for how to apprehend its sign, it is as explained in detail at the beginning (The perception of bones is finished).
問：	Question:
於不淨處，云何散句？	Regarding the impure objects, what are the miscellaneous points?
答：	Answer:
初坐禪人有重煩惱，於不種類不應取相。	A beginner in meditation who has heavy afflictions should not apprehend the sign from an unsuitable category.
不種類者，如男女身。	Unsuitable categories are like the bodies of men and women.
若不淨業人，不淨相不應作意。	If one is a person of impure karma, one should not direct attention to impure signs.
何故？	Why?
常觀事故不成厭。	Because constantly observing the object, one does not develop revulsion.
於畜生身，不起淨想。	Regarding the bodies of animals, one does not arouse the perception of purity.
以一骨起起相自在，於骨取亦復如是。	By using a single bone, one can arouse the sign with mastery; apprehending the sign from bones is also like this.
若不淨相以色起，由一切入當觀。	If the impure sign arises from color, one should contemplate it through the all-encompassing kasinas.
若以空起以界當觀者，以不淨起以不淨當觀。	If it arises from emptiness, one should contemplate it through the elements. If it arises from impurity, one should contemplate it with impurity.
問：	Question:
何故十不淨不多不少？	Why are there ten impurities, not more, not less?
答：	Answer:
身失有十種故。	Because there are ten ways the body is lost.
復由十人故成十想：	Furthermore, because of ten types of people, there are ten perceptions:
欲人當修膖脹想，色愛欲人當修青淤想，如淨欲人當修壞爛想，餘亦可知。	A person with desire should cultivate the perception of bloating. A person with lust for form should cultivate the perception of lividity. A person with desire for purity should cultivate the perception of festering. The rest can be known.
復次不淨相不可得故、一切不淨想欲對治故。	Furthermore, because the sign of impurity is unobtainable, and to counteract all impure perceptions of desire.
若欲行人是其所得，彼當取相，是故說一切不淨為十種不淨想。	If a practitioner of desire obtains it, they should apprehend the sign. Therefore, all impurities are spoken of as ten kinds of impure perceptions.
問：	Question:
何故不令增長？	Why is it not allowed to grow?
答：	Answer:
若人樂厭欲，令起自性身想。	If a person delights in revulsion and desire, let them arouse the perception of their own body's nature.
何故？	Why?
若有自性身想，於想速得厭，彼分故。	If one has the perception of one's own body's nature, one quickly attains revulsion from the perception, because of that part.
已令增長不淨想，是其身相得除。	Having already made the impure perception grow, the sign of that body can be removed.
已除自身想，不速得厭，是故不應令增長。	Having already removed the perception of one's own body, one does not quickly attain revulsion, therefore it should not be made to grow.
又說若得無欲，為修大心成令增長。	It is also said that if one attains desirelessness, for the cultivation of a great mind, it is made to grow.
如阿毘曇說：	As the Abhidharma says:
處離欲等，初禪正受住膖脹，及起無量事。	In places of desirelessness and so on, one abides in the first dhyāna with bloating and arouses immeasurable things.
如大德摨狗父說偈：	As the great virtue Daggupita said in a verse:
比丘佛家財，　　於怖畏林處，	A monk, the Buddha's family's wealth, in a fearsome forest place,
既已修骨想，　　普令滿此地；	Having already cultivated the perception of bones, makes it fill this entire ground;
我知彼比丘，　　速當斷欲染(十不淨已竟)。	I know that monk will quickly cut off the stain of desire (The ten impurities are finished).
問：	Question:
云何念佛？	What is recollection of the Buddha?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its foundation?
何功德？	What is its virtue?
云何修行？	How does one practice it?
答：	Answer:
佛者，世尊自然無師，於未聞法正覺正諦，能知一切得力自在，此謂為佛。	The Buddha is the World-Honored One, self-realized without a teacher, who correctly and truly awakened to the Dharma previously unheard, able to know all things and attain mastery and freedom. This is called the Buddha.
念佛世尊正遍知道菩提功德，念、隨念、念持、念不忘、念根、念力、正念，此謂念佛。	Recollecting the World-Honored One's qualities of perfect knowledge and supreme enlightenment; this recollection, continuous recollection, holding the recollection, not forgetting the recollection, the faculty of recollection, the power of recollection, right recollection, this is called recollection of the Buddha.
心住不亂此謂修，令起佛功德為相，恭敬為味，增長信為處。	For the mind to abide without disturbance, this is called cultivation; to arouse the Buddha's virtues as the characteristic, reverence as the flavor, and the growth of faith as the foundation.
若修行念佛，成得十八功德：	If one practices recollection of the Buddha, one attains eighteen virtues:
信增長、念增長、慧增長、恭敬增長、功德增長、多歡喜、堪任苦行、離於怖畏、於受惡法得生慚愧、常與師共住、心樂佛地、行向善趣、最後醍醐。	Faith increases, recollection increases, wisdom increases, reverence increases, virtue increases, much joy and happiness, able to endure ascetic practices, freedom from fear, feeling shame and remorse upon receiving evil dharmas, constantly abiding with the teacher, the mind delighting in the Buddha-ground, heading towards a good destination, the final nectar.
如說修多羅涅底里句。	As said in the sutra's Netrili verse.
若人欲念佛、其可恭敬如佛像處。	If a person wishes to recollect the Buddha, they may do so in a place worthy of reverence, like a Buddha image.
云何修行？	How to practice?
初坐禪人，往寂寂處攝心不亂。	A beginner in meditation goes to a quiet place and collects the mind without disturbance.
以不亂心念如來，世尊、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。	With an undisturbed mind, recollect the Tathagata: World-Honored One, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One.
於是彼者到一切功德彼岸。	Thereby, one reaches the other shore of all virtues.
世尊者，得世稱譽故名世尊、復得妙法故名世尊、復得供養故名世尊、得福具足故名世尊、道法之主故名世尊，以是因故得名世尊。	World-Honored One (Bhagavān): because he gained the world's praise, he is called World-Honored One; because he attained the wondrous Dharma, he is called World-Honored One; because he received offerings, he is called World-Honored One; because he is complete in blessings, he is called World-Honored One; because he is the master of the Dharma of the path, he is called World-Honored One. For these reasons, he is called World-Honored One.
以彼因故受供養，名阿羅漢。	For those reasons he receives offerings, he is called an Arhat.
殺煩惱怨，名阿羅漢。	He killed the enemies of afflictions, so he is called an Arhat.
折生死輪輻，名阿羅漢。	He broke the spokes of the wheel of birth and death, so he is called an Arhat.
正遍知者，以一切行正知一切諸法，名正遍覺。	Perfectly Enlightened (Samyak-sambuddha): because he correctly knows all things through all practices, he is called Perfectly Awakened.
復殺無明，名正遍覺。	Also, he killed ignorance, so he is called Perfectly Awakened.
以獨覺無上菩提，名正遍覺。	By uniquely awakening to unsurpassed bodhi, he is called Perfectly Awakened.
明行足者，明者三明：	Perfect in Knowledge and Conduct (Vidyā-caraṇa-sampanna): Knowledge refers to the three knowledges:
宿命智明、眾生生死智明、漏盡智明。	the knowledge of past lives, the knowledge of the deaths and rebirths of sentient beings, and the knowledge of the exhaustion of outflows.
世尊以宿命智明，斷殺過去無明；	The World-Honored One, with the knowledge of past lives, cut off and killed past ignorance;
以眾生生死智明，斷殺未來無明；	with the knowledge of the deaths and rebirths of sentient beings, he cut off and killed future ignorance;
以漏盡智明，斷殺現在無明。	with the knowledge of the exhaustion of outflows, he cut off and killed present ignorance.
已斷殺過去無明故，以一切行一切過去法，世尊應念即現；	Having cut off and killed past ignorance, all past dharmas in all practices appear to the World-Honored One whenever he recollects them;
已斷殺未來無明故，以一切行一切未來法，世尊應念即現；	having cut off and killed future ignorance, all future dharmas in all practices appear to the World-Honored One whenever he recollects them;
已斷殺現在無明故，以一切行一切現在法，世尊應念即現。	having cut off and killed present ignorance, all present dharmas in all practices appear to the World-Honored One whenever he recollects them.
行者，戒定足具。	Conduct is the completion of virtue and concentration.
戒者，謂一切善法處，故言明行。	Virtue is the foundation of all wholesome dharmas, hence the term knowledge and conduct.
足者，謂一切神通處，故名明行足。	Completion refers to the foundation of all supernatural powers, hence the name perfect in knowledge and conduct.
具者，謂一切定。	Completeness refers to all concentrations.
於是世尊以一切智、以三明、以行得大慈悲，以作世間饒益。	Thus, the World-Honored One, with all-knowledge, with the three knowledges, with conduct, attained great loving-kindness and compassion, to bring benefit to the world.
明得自在，以知處故，以起論道，無人能勝。	He attained mastery of knowledge, and because he knows the foundations, when he raises a debate, no one can defeat him.
滅諸煩惱，以清淨正行，以明具足成世間眼，現饒益不饒益故。	He extinguished all afflictions, with pure and right conduct. With knowledge complete, he became the eye of the world, manifesting what is beneficial and not beneficial.
以行具足成世間依，作救怖畏。	With conduct complete, he became the reliance of the world, saving those in fear.
以明解脫，於第一義已得通達。	With the liberation of knowledge, he has already attained thorough understanding of the ultimate truth.
以行成濟渡，作世間義，於一切事自然無師，所行平等得無上寂寂。	With conduct accomplished, he helps beings cross over, for the benefit of the world. In all matters, he is self-realized without a teacher, his actions are equal, and he has attained the unsurpassed peace.
以明行足世尊成就，此謂明行具足。	The World-Honored One is accomplished in knowledge and conduct; this is called perfect in knowledge and conduct.
善逝者，到善路故，名曰善逝。	Well-Gone (Sugata): because he has reached the good path, he is called Well-Gone.
不復更來到。	He will not come back again.
於醍醐界，無為涅槃，故名善逝。	To the realm of nectar, the unconditioned nirvana, hence he is called Well-Gone.
復說法不顛倒，故名善逝。	Also, because his teaching of the Dharma is not inverted, he is called Well-Gone.
復說法不僻，故名善逝。	Also, because his teaching of the Dharma is not deviant, he is called Well-Gone.
復說法無過患，故名善逝。	Also, because his teaching of the Dharma is without fault, he is called Well-Gone.
復說法不多不少，故名善逝。	Also, because his teaching of the Dharma is not too much or too little, he is called Well-Gone.
世間解者，世間有二種，謂眾生世間、行世間。	Knower of the World (Lokavid): there are two kinds of worlds, the world of sentient beings and the world of formations.
世尊以一切行，知眾生世間，以知眾生種種欲樂。	The World-Honored One, through all practices, knows the world of sentient beings, by knowing the various desires and pleasures of sentient beings.
以根差別，以宿命、以天眼、以從去來、以和合、以成就、以種種可化、以種種堪不堪、以種種生、以種種趣、以種種地、以種種業、以種種煩惱、以種種果報、以種種善惡、以種種縛解，以如是等行，世尊悉知眾生世間。	By the differences in their faculties, by their past lives, by the heavenly eye, by their comings and goings, by their combinations, by their achievements, by the various ways they can be converted, by their various capacities and incapacities, by their various births, by their various destinations, by their various grounds, by their various karmas, by their various afflictions, by their various karmic results, by their various good and evil, by their various bondages and liberations; through such practices, the World-Honored One completely knows the world of sentient beings.
復說行世間者，世尊亦知。	It is also said he knows the world of formations.
以一切業，亦知諸行，以定相、以隨其自相因緣、善不善無記、以種種陰、以種種界、以種種入、以智明了、以無常苦無我、以生不生，如是等行，世尊悉知世間諸行，此謂世間解。	He also knows all karmas and all formations, by their specific characteristics, by their own characteristics and causes, whether wholesome, unwholesome, or indeterminate, by the various aggregates, by the various elements, by the various sense-bases, by knowing them clearly with wisdom, by their impermanence, suffering, and non-self, by their arising and non-arising; through such practices, the World-Honored One completely knows the formations of the world. This is called Knower of the World.
無上者，世無有上，此謂無上。	Unsurpassed (Anuttara): there is none higher in the world, this is called Unsurpassed.
復次無人與等，復次最勝無比，餘不能過，故名無上。	Furthermore, there is no one equal to him. Furthermore, he is the most victorious and incomparable, others cannot surpass him, hence he is called Unsurpassed.
調御丈夫者，有三種人，或聞法即悟，或說因緣，或說宿命。	Tamer of Beings (Puruṣa-damya-sārathi): there are three kinds of people: some awaken immediately upon hearing the Dharma, for some the causes and conditions are explained, for some their past lives are explained.
世尊御八解脫道，調伏眾生故，名調御丈夫。	The World-Honored One, with the path of the eight liberations, tames and subdues sentient beings, hence he is called Tamer of Beings.
天人師者，世尊能度天人，從生老死怖畏園林，故名天人師。	Teacher of Gods and Humans (Śāstā deva-manuṣyāṇāṃ): the World-Honored One is able to lead gods and humans out of the fearful forest of birth, old age, sickness, and death, hence he is called Teacher of Gods and Humans.
復次教誡見思惟道，名天人師。	Furthermore, by teaching the path of seeing and contemplating, he is called Teacher of Gods and Humans.
如是以此門、以此行，當念如來。	Thus, through this gate, through this practice, one should recollect the Tathagata.
復次如本師說：	Furthermore, as the original teacher said:
以四種行修念世尊，本昔因緣、以起自身、以得勝法、以作世間饒益。	Cultivate recollection of the World-Honored One through four kinds of practices: his past causes and conditions, his own self-realization, his attainment of supreme Dharma, and his benefiting of the world.
從初所願乃至最後，生於此中間久遠之時，二十阿僧祇劫。	From his initial vow to the very end, throughout this long period of time, for twenty incalculable eons.
一百千億觀凡夫根，念根所初，慈哀世間：	He observed the roots of ordinary beings for a hundred thousand billion times, and from the beginning of recollecting their roots, he had loving-kindness and compassion for the world:
我已得脫，當令彼脫。	"I have been liberated, I shall cause them to be liberated.
我已得調，當令彼調。	I have been tamed, I shall cause them to be tamed.
我已得安，當令彼安。	I have found peace, I shall cause them to find peace.
我已入涅槃，當令彼得入涅槃。	I have entered nirvana, I shall cause them to enter nirvana."
施、戒、出、忍、諦、受持、慈、捨、精進、智慧，皆令滿足，為得菩提。	Generosity, virtue, renunciation, patience, truth, resolution, loving-kindness, equanimity, diligence, and wisdom—he brought them all to fulfillment to attain enlightenment.
世尊為菩薩時，說本生因緣，作兔子身，常行布施，當念可護生；	When the World-Honored One was a bodhisattva, he told the Jātaka tale of his life as a rabbit, constantly practicing giving, one should be mindful of protecting life;
戒摩瞿頻陀生，當念出離生、忍辱生，當念忍普明生，當念實語、當念噁蹇生，當念受持、當念帝釋慈悲、當念毛竪捨、當念商主正真、當念麋生、當念長壽生、逐父語當念六牙白象恭敬仙人、當念白馬生往羅剎國渡諸眾生、當念鹿生護彼壽命捨自壽命、當念猴生令得解脫所屬大苦。	in the life of the virtuous Magadha, one should be mindful of the life of renunciation, the life of patience; one should be mindful of the life of universal light's patience; one should be mindful of truthful speech; one should be mindful of the life of Akkhanti; one should be mindful of resolution; one should be mindful of the loving-kindness and compassion of Indra; one should be mindful of the equanimity that made his hair stand on end; one should be mindful of the true merchant; one should be mindful of the life as a deer; one should be mindful of the long-lived life, following his father's words; one should be mindful of the six-tusked white elephant's reverence for the sage; one should be mindful of the life as a white horse going to the land of rakshasas to save all beings; one should be mindful of the life as a deer protecting the lives of others while giving up his own; one should be mindful of the life as a monkey leading others to liberation from great suffering.
復次當念猴生，見人落坑以慈心拔出，設樹根菓以為供養。	Furthermore, one should be mindful of the life as a monkey, who saw a person fall into a pit and pulled him out with a compassionate heart, offering tree roots and fruits as sustenance.
彼人樂肉以破我頭，以慈悲說法語其善道。	That person, desiring meat, broke my head, yet with loving-kindness and compassion, I spoke the Dharma to him, guiding him to the good path.
如是以眾願門，當念世尊本生功德。	Thus, through the many gates of vows, one should recollect the virtues of the World-Honored One's past lives.
云何當念世尊自拔身功德？	How should one recollect the virtues of the World-Honored One's own self-liberation?
世尊有如是等本生具足，為年少時斷一切居止著、斷兒婦父母親友著，以捨難捨，獨住空閑無所有處，欲求無為泥洹寂滅，於摩伽陀國渡尼連禪河，坐菩提樹，降伏魔王及諸鬼兵，於初夜時自憶宿命，於中夜分修得天眼，於後夜中知苦斷集，得證醍醐界。	The World-Honored One, having such complete past lives, in his youth renounced all attachments to home, renounced attachments to his wife, children, parents, and friends. Renouncing what is difficult to renounce, he lived alone in a desolate place of nothingness, seeking the unconditioned, tranquil nirvana. In the country of Magadha, he crossed the Nerañjarā River, sat under the Bodhi tree, subdued Mara the king and his ghostly army. In the first watch of the night, he recalled his past lives. In the middle watch of the night, he cultivated and attained the heavenly eye. In the last watch of the night, he knew suffering, cut off its origin, and attained the realization of the realm of nectar.
修行八正道，分作證漏盡，得菩提覺。	Practicing the Eightfold Path, he realized the exhaustion of outflows and attained enlightenment.
從於世間拔出自身，住第一清淨漏盡之地。	He liberated himself from the world and abided in the supreme, pure land of the exhaustion of outflows.
如是以眾行門，當念世尊自拔身功德。	Thus, through these many gates of practice, one should recollect the virtues of the World-Honored One's own self-liberation.
云何當念世尊得勝法功德？	How should one recollect the virtues of the World-Honored One's attainment of the supreme Dharma?
如是世尊有解脫、心解脫，以如來十力、以十四佛智慧、以十八佛法，已與不一禪法成就，到自在彼岸當念。	Thus, the World-Honored One has liberation and liberation of mind, with the ten powers of the Tathagata, with the fourteen Buddha wisdoms, with the eighteen distinct qualities of a Buddha, having accomplished the dhyāna dharmas that are not one, reaching the other shore of mastery, one should recollect.
云何世尊成就十力？	How is the World-Honored One accomplished in the ten powers?
如來知是處非處，如實而知；	The Tathagata knows what is possible and what is impossible, as it really is;
如來知過去未來現在善業因緣，以戒以因，若果報等，如實而知；	The Tathagata knows the causes and conditions of past, future, and present wholesome karma, with virtue and cause, and their results, as they really are;
如來知至一切處具足，如實而知；	The Tathagata knows the paths leading to all destinations, as they really are;
如來知不以一戒、種種戒世間，如實而知；	The Tathagata knows the world with its various and diverse elements, not just one, as it really is;
如來知眾生種種欲樂，如實而知；	The Tathagata knows the various desires and pleasures of sentient beings, as they really are;
如來知眾生種種諸根，如實而知；	The Tathagata knows the various faculties of sentient beings, as they really are;
如來知禪解脫定正受有煩惱無煩惱，如實而知；	The Tathagata knows the defilement and purification of dhyāna, liberation, concentration, and meditative attainments, as they really are;
如來知宿命，如實而知；	The Tathagata knows past lives, as they really are;
如來知眾生生死，如實而知；	The Tathagata knows the death and rebirth of sentient beings, as they really are;
如來知漏盡，如實而知。	The Tathagata knows the exhaustion of outflows, as he really is.
以此十力，世尊成就。	With these ten powers, the World-Honored One is accomplished.
云何世尊成就十四佛智慧？	How is the World-Honored One accomplished in the fourteen Buddha wisdoms?
謂苦智、集智、滅智、道智、義辯智、法辯智、辭辯智、樂說辯智、諸根智、眾生欲樂煩惱使智、雙變智、大慈悲定智、一切智、不障礙智。	Namely, the wisdom of suffering, the wisdom of the origin of suffering, the wisdom of the cessation of suffering, the wisdom of the path, the wisdom of analytical knowledge of meaning, the wisdom of analytical knowledge of the Dharma, the wisdom of analytical knowledge of language, the wisdom of analytical knowledge of ready speech, the wisdom of the faculties, the wisdom of the desires, pleasures, and latent tendencies of sentient beings, the wisdom of the twin miracles, the wisdom of the concentration of great loving-kindness and compassion, the wisdom of all-knowledge, and the wisdom of unobstructed knowledge.
以此十四智，世尊成就。	With these fourteen wisdoms, the World-Honored One is accomplished.
云何世尊成就十八法？	How is the World-Honored One accomplished in the eighteen qualities?
於過去佛智不障礙，未來佛智不障礙，現在佛智不障礙，隨於佛智遍起身業，隨於佛智遍起口業，隨於佛智遍起意業。	The Buddha's wisdom regarding the past is unobstructed, the Buddha's wisdom regarding the future is unobstructed, the Buddha's wisdom regarding the present is unobstructed. In accordance with the Buddha's wisdom, his bodily actions are pervasive; in accordance with the Buddha's wisdom, his verbal actions are pervasive; in accordance with the Buddha's wisdom, his mental actions are pervasive.
以此六法世尊成就，欲無退、精進無退、念無退、定無退、慧無退、解脫無退。	With these six qualities, the World-Honored One is accomplished. There is no decline in his desire, no decline in his diligence, no decline in his mindfulness, no decline in his concentration, no decline in his wisdom, no decline in his liberation.
以此十二法，世尊成就，無可疑事、無誣師事、無不分明、無有急事、無隱覆處、無不觀捨。	With these twelve qualities, the World-Honored One is accomplished. There are no questionable matters, no mistaken teachings, nothing unclear, no urgent matters, no hidden places, no unobserved letting go.
無可疑事者，無有威儀為於狡獪。	"No questionable matters" means no deportment for the sake of cunning.
誣師事者，無急速威儀。	"No mistaken teachings" means no hurried deportment.
無不分明者，以知無不觸。	"Nothing unclear" means with knowledge there is nothing not touched upon.
無急事者，無威儀以急事。	"No urgent matters" means no deportment due to urgent matters.
無隱覆者，心行無有非不憶智。	"No hidden places" means the mind's actions have no unremembered knowledge.
無不觀捨者，無有不知捨。	"No unobserved letting go" means there is nothing let go of without knowing it.
以此十八佛法，世尊成就。	With these eighteen qualities of a Buddha, the World-Honored One is accomplished.
復次世尊以四無畏、以四念處、以四正勤、以四如意足、以五根、以五力、以六神通、以七菩提分、以八聖道分、以八除入、以八解脫、以九次第定、以十聖居止、以十漏盡力、以餘不一善法，世尊成就到自在彼岸。	Furthermore, the World-Honored One, with the four fearlessnesses, with the four foundations of mindfulness, with the four right exertions, with the four bases of psychic power, with the five faculties, with the five powers, with the six supernatural powers, with the seven factors of enlightenment, with the eightfold noble path, with the eight masteries, with the eight liberations, with the nine successive absorptions, with the ten noble abodes, with the ten powers of the exhaustion of outflows, and with other countless wholesome dharmas, the World-Honored One is accomplished, having reached the other shore of mastery.
如是以此門、以此行，當念世尊得勝法功德。	Thus, through this gate, through this practice, one should recollect the virtues of the World-Honored One's attainment of the supreme Dharma.
云何當念世尊作饒益世間功德？	How should one recollect the virtues of the World-Honored One's benefiting of the world?
世尊成就一切行，到一切功德彼岸，為慈悲眾生所轉法輪，世間所不能轉。	The World-Honored One, accomplished in all practices, has reached the other shore of all virtues. For the sake of compassionate sentient beings, he turned the wheel of Dharma, which the world could not turn.
以密護無內外，開醍醐門。	He secretly protected without inner or outer, opening the gate of nectar.
已作無量天人於沙門果，無量眾生得功德分，能令功德具足。	He has made countless gods and humans attain the fruit of the monastic life, countless sentient beings have gained a share of virtue, enabling their virtues to be complete.
以三種變，身變、說變、教變，令世間信。	With three kinds of transformations—physical transformation, verbal transformation, and teaching transformation—he made the world believe.
已伏邪見諸相呪師、已覆惡道、已開善趣、已往天上得解脫果、已安聲聞住聲聞法、已制諸戒、已說波羅提木叉、已得勝利養、得佛勝法、已得自在遍滿世間，一切眾生恭敬尊重，乃至天人皆悉聞知。	He has subdued the various forms of wrong views and incantations of sorcerers, he has covered the evil paths, he has opened the good destinations, he has gone to the heavens and obtained the fruit of liberation, he has established the hearers in the Dharma of the hearers, he has established all the precepts, he has spoken the Prātimokṣa, he has obtained victorious benefits, obtained the Buddha's supreme Dharma, obtained mastery that fills the world. All sentient beings revere and respect him, even gods and humans have all heard and known.
安住不動，慈悲世間，饒益世間所作，世尊已作。	Abiding steadfastly, with loving-kindness and compassion for the world, the work of benefiting the world, the World-Honored One has done.
以此門此行，當念世尊已作世間饒益功德。	Through this gate, this practice, one should recollect the virtues of the World-Honored One's work of benefiting the world.
彼坐禪人以此門此行，已此功德現念如來，其心成信。	That meditator, through this gate, this practice, with these virtues presently recollecting the Tathagata, their mind becomes faithful.
以信自在、以念自在，心常不亂。	With mastery of faith, with mastery of recollection, the mind is always undisturbed.
若心不亂，滅蓋禪分起，內行禪成住。	If the mind is undisturbed, the hindrances are extinguished, the dhyāna factors arise, and the internal practice of dhyāna is established.
問：	Question:
何故念佛起內行非安？	Why does recollecting the Buddha arouse internal practice and not tranquility?
答：	Answer:
佛功德者，於第一義深智行處。	The virtues of the Buddha are in the realm of the profound wisdom of the ultimate truth.
第一義事於深智行處，心不得安，以細微故。	In the realm of the profound wisdom of the ultimate truth, the mind cannot attain tranquility, because of its subtlety.
復次當念不一功德。	Furthermore, one should recollect the innumerable virtues.
若坐禪人憶念不一功德，心種種緣作意共起，心成不安，是相為一切外行行處。	If a meditator recollects innumerable virtues, the mind gives rise to various conditions and intentions, and the mind becomes unsettled; this characteristic is the domain of all external practices.
問：	Question:
若念不一功德，心既不一，外行禪不當成；	If recollecting innumerable virtues, the mind is not unified, and the external practice of dhyāna should not be accomplished;
若專一心，外行禪成住。	If one focuses the mind single-pointedly, the external practice of dhyāna is accomplished and established.
答：	Answer:
若念如來功德，及念佛成一心，是故無過。	If one recollects the virtues of the Tathagata, and recollects the Buddha to achieve a unified mind, there is no fault.
復說以念佛，四禪亦起(念佛已竟)。	It is also said that by recollecting the Buddha, the four dhyānas also arise (Recollection of the Buddha is finished).
問：	Question:
云何念法？	What is recollection of the Dharma?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its foundation?
云何修行？	How does one practice it?
答：	Answer:
法者，謂泥洹及修行至泥洹。	Dharma means Nirvana and the practice leading to Nirvana.
云何泥洹？	What is Nirvana?
滅一切行，出離一切煩惱，滅愛、無染、寂滅，此謂泥洹。	The cessation of all formations, the departure from all afflictions, the extinction of craving, undefiled, quiescent; this is called Nirvana.
云何修行至泥洹？	How does one cultivate the path to Nirvana?
謂四念處、四正勤、四如意足、五根、五力、七覺分、八正道分，此謂修行至泥洹。	It is the Four Establishments of Mindfulness, the Four Right Efforts, the Four Bases of Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Noble Path; this is the cultivation to reach Nirvana.
念法出離功德乘功德，彼念、隨念、正念，此謂念法。	Recollecting the Dharma, the merit of renunciation, the merit of the vehicle; that recollection, continuous recollection, right recollection, this is called recollection of the Dharma.
彼心住不亂此謂修，起功德法為相，擇法為味，解義為處，念佛功德等。	The mind abiding without distraction, this is called cultivation. Giving rise to the meritorious Dharma as its characteristic, investigation of the Dharma as its flavor, understanding the meaning as its domain, like the merits of recollecting the Buddha.
云何修者，初坐禪人入寂寂坐，攝一切心。	How to cultivate it? The beginner meditator enters a quiet sitting, gathering the whole mind.
以不亂心念法者，善說世尊法，現證無時節、來見乘無時節、來見乘相應、智慧人現證可知。	With an undistracted mind, one recollects the Dharma: Well-expounded is the World-Honored One's Dharma, to be realized for oneself, timeless, inviting inspection, leading onward, to be known by the wise for themselves.
善說世尊法者，離兩邊故，名為善說。	Well-expounded is the World-Honored One's Dharma because it is free from the two extremes, thus it is called well-expounded.
不異故，名為善說。	Because it is not different, it is called well-expounded.
不謬故、三種善故，名善說。	Because it is not erroneous and because of the three kinds of goodness, it is called well-expounded.
滿清淨故，名善說。	Because it is completely pure, it is called well-expounded.
令現泥洹及修行至泥洹，故名善說。	Because it reveals Nirvana and the practice leading to Nirvana, it is called well-expounded.
現證者，次第得道果，故名現證。	To be realized for oneself means to attain the path and fruit in sequence, thus it is called to be realized for oneself.
作證泥洹及道果，故為現證。	To witness Nirvana and the path-fruit, this is to be realized for oneself.
無時節者，不異時得果，故名現證。	Timeless means attaining the fruit without delay, thus it is called to be realized for oneself.
來見者，汝來我處，見我善法性堪教他，是名來見。	Inviting inspection means, "You, come to my place and see that the nature of my good Dharma is fit to be taught to others," this is called inviting inspection.
乘相應者，若人受降伏，成入醍醐界，名為乘相應。	Leading onward means that if a person is subdued and enters the realm of Ghee (Nirvana), it is called leading onward.
向沙門果，名乘相應。	Leading to the fruit of a śramaṇa, it is called leading onward.
智慧人現證可知者，若人受降伏不受他教，起於滅智、無生智、解脫智，是名智慧現證。	To be known by the wise for themselves means that if a person, having been subdued, does not rely on another's teaching, and gives rise to the knowledge of extinction, the knowledge of non-arising, and the knowledge of liberation, this is called realization by the wise.
以餘行當念法者，是眼、是智、是安樂、是醍醐乘門，是出離、是方便、是至滅、是至醍醐，無有墮落是醍醐。	Recollecting the Dharma through other practices: it is the eye, it is wisdom, it is peace, it is the gate to the vehicle of Ghee (Nirvana), it is renunciation, it is a skillful means, it leads to cessation, it leads to Ghee, without backsliding is Ghee.
無為寂寂微妙，非相師所行，是妙智人所知。	Unconditioned, peaceful, and subtle, it is not the domain of diviners, but is known by people of wondrous wisdom.
濟渡彼岸，是歸依處。	Crossing to the other shore, it is the place of refuge.
彼坐禪人以此門、以此行、以此功德，現念於法，其心成信。	The meditator, through this gate, this practice, this merit, presently recollects the Dharma, and their mind develops faith.
由其信念，心住不亂。	Through this faith and recollection, the mind abides without distraction.
以不亂心，滅於諸蓋，禪分得起，外行禪成住。	With an undistracted mind, one extinguishes the hindrances, the dhyāna factors arise, and the external practice of dhyāna is established.
餘如初廣說(念法已竟)。	The rest is as explained in detail at the beginning (Recollection of the Dharma is finished).
問：	Question:
云何念僧？	What is recollection of the Sangha?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its domain?
何功德？	What are its merits?
云何為修？	How is it cultivated?
答：	Answer:
僧者，聖人和合，此謂為僧。	Sangha means the assembly of the noble ones; this is called the Sangha.
現念僧修行功德，彼念、隨念、正念，此謂念僧。	Presently recollecting the merit of the Sangha's practice; that recollection, continuous recollection, right recollection, this is called recollection of the Sangha.
彼念住不亂此謂修，念起僧功德為相，心恭敬為味，歡喜和合功德為處，念佛功德等。	That recollection abiding without distraction is called cultivation. Recollecting and giving rise to the merits of the Sangha is its characteristic. Reverence in the mind is its flavor. Joy in the merit of harmony is its domain. Its merits are the same as those of recollecting the Buddha.
云何修者，初坐禪人入寂寂坐，攝一切心，不亂心念想，善能修行。	How is it cultivated? A beginning meditator enters into a quiet sitting, gathers the entire mind, and with an undistracted mind thinks and recollects, "They practice well."
世尊沙門眾隨從軟善，世尊沙門眾隨從如法，世尊聖眾隨從和合，世尊聖眾所謂四雙八輩，世尊沙門眾堪可恭敬供養、堪可合掌、無上世間福田，於是善修行。	The World-Honored One's community of śramaṇas follows gentleness and goodness. The World-Honored One's community of śramaṇas follows the Dharma. The World-Honored One's holy community follows harmony. The World-Honored One's holy community, namely the four pairs and eight types of persons. The World-Honored One's community of śramaṇas is worthy of respect and offerings, worthy of palms joined in respect, the unsurpassed field of merit in the world. Thus, they practice well.
世尊沙門眾者隨從善說法故，名修行隨從。	The World-Honored One's community of śramaṇas, because they follow the well-expounded Dharma, are called 'practicing followers.'
為自他饒益故，名修行隨從。	For the benefit of oneself and others, they are called 'practicing followers.'
已至具足故，名修行隨從。	Having reached completion, they are called 'practicing followers.'
無怨具足故，名修行隨從。	Being complete without resentment, they are called 'practicing followers.'
離二邊中具足故，名修行隨從。	Being complete by being free from the two extremes, they are called 'practicing followers.'
離幻諂故，名軟善。	Being free from illusion and flattery, they are called 'gentle and good.'
離身口邪曲惡故，名軟善。	Being free from physical and verbal crookedness and evil, they are called 'gentle and good.'
隨從如者，八正聖道。	Following the 'as-it-is' means the Eightfold Noble Path.
彼隨從故，名如隨從。	Because they follow it, they are called 'followers of the as-it-is.'
復次如者謂泥洹，為隨從得泥洹故如修行。	Furthermore, 'as-it-is' refers to Nirvana; because they follow the path to attain Nirvana, it is called practicing the as-it-is.
世尊所說四聖諦，隨從如智故，名如修行。	The Four Noble Truths spoken by the World-Honored One, because they follow the wisdom of the as-it-is, are called 'practicing the as-it-is.'
隨從和合者，隨從沙門和合具足故，名隨從和合。	Following in harmony means being complete in following the harmony of the śramaṇas, thus it is called 'following in harmony.'
若如是隨從作和合事成大果，大功德如是隨從，故名隨從和合。	If one follows in this way and accomplishes the matter of harmony, one achieves great fruit and great merit. Because one follows in this way, it is called 'following in harmony.'
四雙八輩者，住須陀洹道及住其果故為一雙，住斯陀含道及住其果故為一雙，住阿那含道及住其果故為一雙，住阿羅漢道及住其果故為一雙。	The four pairs and eight types of persons are: those dwelling on the path to stream-entry and those dwelling in its fruit are one pair; those dwelling on the path to once-returning and those dwelling in its fruit are one pair; those dwelling on the path to non-returning and those dwelling in its fruit are one pair; those dwelling on the path to Arhatship and those dwelling in its fruit are one pair.
此謂四雙者，彼住道及道果，故名四雙。	This is what is meant by the four pairs. Because they dwell on the path and the fruit of the path, they are called the four pairs.
八輩者，四向四果，此謂八輩。	The eight types of persons are the four approaching and the four abiding in the fruit; these are the eight types of persons.
沙門者，從聞成就，故名沙門。	A śramaṇa is so-called because they have achieved attainment through hearing.
僧者，聖和合眾，可請、可供養、可施、可恭敬，無上世間福田。	The Sangha is the holy and harmonious community, worthy of invitation, worthy of offerings, worthy of gifts, worthy of respect, the unsurpassed field of merit in the world.
可請者，堪受請，名為可請。	Worthy of invitation means they are fit to receive invitations, thus they are called worthy of invitation.
可供養者，於眾施成大果，堪受供養。	Worthy of offerings means that offerings made to the community yield great fruit, and they are worthy of receiving offerings.
可施者，若於眾施，得大果報。	Worthy of gifts means that if one makes a gift to the community, one receives great rewards.
可恭敬者，堪受恭敬事，名可恭敬。	Worthy of respect means they are fit to receive acts of respect, thus they are called worthy of respect.
無上者，最多功德，故名無上。	Unsurpassed means they have the most merit, thus they are called unsurpassed.
世間福田者，是眾生功德處故，名世間福田。	A field of merit for the world means it is a place for beings to cultivate merit, thus it is called a field of merit for the world.
以餘行當念眾生，如是勝眾真實眾是名醍醐，戒具足、定具足、慧具足、解脫具足、解脫知見具足。	By other practices one should recollect sentient beings. Such a supreme and real community is called Ghee (Nirvana), complete in precepts, complete in concentration, complete in wisdom, complete in liberation, and complete in the knowledge and vision of liberation.
彼坐禪人以此門以此行，以現念眾功德。	That meditator, through this gate and this practice, presently recollects the merits of the community.
如是現念眾功德，其心成信，由於信念心成不亂，以不亂心能滅諸蓋，禪分得起，外禪成住，如初廣說(念僧已竟)。	By thus presently recollecting the merits of the community, their mind becomes faithful. Due to faith and recollection, the mind becomes undisturbed. With an undisturbed mind, one can extinguish the hindrances, the dhyāna factors arise, and the external dhyāna is established, as explained in detail at the beginning (Recollection of the Sangha is finished).
問：	Question:
云何念戒？	What is the recollection of precepts?
何修？	What is its cultivation?
何相？	What is its characteristic?
何？味何處？	What is its flavor and what is its domain?
何功德？	What are its merits?
云何修行？	How is it practiced?
答：	Answer:
以功德念清淨戒，彼念、隨念、正念，此謂念戒。	To recollect the pure precepts with their merits; that recollection, continuous recollection, right recollection, this is called the recollection of precepts.
念戒住不亂，此謂修。	Recollecting the precepts with an undisturbed mind, this is called cultivation.
令起戒功德為相，見過患怖為味，歡喜無過樂是處。	To give rise to the merits of the precepts is its characteristic; to see the fear in transgression is its flavor; to delight in the happiness of faultlessness is its domain.
若人修行念戒成，得十二功德成，尊重師、重法、重僧、重戒學、重供養、重不放逸、於細微過患常見憂怖、護自身亦護他、從此世怖畏解脫、彼世怖畏解脫、多歡喜可愛。	If a person cultivates the recollection of precepts, they will achieve twelve merits: respecting the teacher, valuing the Dharma, valuing the Sangha, valuing the training in precepts, valuing offerings, valuing diligence, always seeing fear and apprehension in minor transgressions, protecting oneself and also protecting others, being liberated from fear in this world, being liberated from fear in the next world, and having much joy and loveliness.
一切戒功德，是念戒功德。	All merits of the precepts are the merits of recollecting the precepts.
云何修行者，初坐禪人入寂寂坐，攝一切心，不亂心念，自身戒無偏、無穿、無點、無垢、無雜、自在智慧所嘆、無所觸令起定。	How to practice it? A beginning meditator enters a quiet sitting, gathers the entire mind, and with an undistracted mind recollects that their own precepts are without deviation, without breach, without blemish, without stain, without admixture, are praised by the wise, and are untouched [by craving and views], giving rise to concentration.
若無偏是無穿，若無穿是不點，如是一切可知。	If there is no deviation, there is no breach; if there is no breach, there is no blemish; in this way, all can be known.
復次若滿清淨戒，是善法住處故，名不偏不穿。	Furthermore, if one's precepts are perfectly pure, it is a dwelling place for good dharmas, thus it is called without deviation or breach.
作姓稱譽故，名無點無垢。	Because it establishes one's reputation, it is called without blemish or stain.
以斷愛故，名為自在。	Because it severs craving, it is called freedom.
聖所樂故，無有過患。	Because it is delighted in by the noble ones, it is without fault.
智慧所嘆離戒盜故，故名無所觸。	Praised by the wise and free from the thievery of [clinging to] precepts, it is called untouched.
成不退處，故令起定。	Because it becomes a state of non-regression, it gives rise to concentration.
以餘行當念戒。	One should recollect the precepts through other practices.
名戒者，是樂無過患、是姓可貴，以財物自在。	The so-called precepts are happiness without fault, a noble nature, and freedom with regard to material possessions.
如先所說戒功德，如是廣說可知。	As for the merits of the precepts previously mentioned, they can be known through this detailed explanation.
彼坐禪人以此門以此行以此功德，現念戒，由信念心不亂，以不亂心滅於諸蓋，禪分成起，外行禪成住。	That meditator, through this gate, this practice, and this merit, presently recollects the precepts. Through faith and recollection, the mind becomes undisturbed. With an undisturbed mind, one extinguishes the hindrances, the dhyāna factors arise, and the external practice of dhyāna is established.
餘如初廣說(念戒已竟)。	The rest is as explained in detail at the beginning (Recollection of precepts is finished).
問：	Question:
云何念施？	What is the recollection of giving?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its domain?
何功德？	What are its merits?
云何為修？	How is it cultivated?
答：	Answer:
施者，為利他故，樂饒益他。	Giving is for the benefit of others, delighting in benefiting others.
為他人得，捨自財物，此謂施。	For the sake of others' gain, one gives away one's own possessions; this is called giving.
以念施功德現念捨，彼念、隨念、正念，此謂念施。	By recollecting the merits of giving, one presently recollects renunciation; that recollection, continuous recollection, right recollection, this is called the recollection of giving.
彼念住不亂，此謂修。	That recollection abiding without distraction, this is called cultivation.
令起施功德為相，不蓄為味，不慳為處。	To give rise to the merits of giving is its characteristic, not hoarding is its flavor, and not being stingy is its domain.
若人修行念施，成得十功德。	If a person practices the recollection of giving, they will achieve ten merits.
如是施隨樂無慳無貪意，為多人念，善取他意，於眾不畏，多歡喜慈悲心，向善趣，向醍醐。	Such giving is accompanied by joy, without stinginess or greed, is for the sake of many people, is good at understanding the minds of others, is without fear in an assembly, has much joy and a compassionate heart, leads to a good destination, and leads to Ghee (Nirvana).
云何修行者，初坐禪人入寂寂坐，攝一切心，不亂心自念施，以所捨物我有利、我善得利。	How to practice it? A beginner meditator enters a quiet sitting, gathers the entire mind, and with an undistracted mind, recollects their own giving: "By the things I have given up, I have benefited, I have gained well."
世人為慳垢所牽，我住無慳垢心，我常施與、常樂行施、常供給、常分布。	Worldly people are bound by the stain of stinginess, but I dwell in a mind free from the stain of stinginess. I constantly give, constantly delight in the practice of giving, constantly provide, constantly distribute.
彼坐禪人以此門以此行以此功德，現念施，彼心成信。	That meditator, through this gate, this practice, and this merit, presently recollects giving, and their mind develops faith.
由信由念故，心常不亂。	Due to faith and recollection, the mind is always undisturbed.
以不亂心，滅於諸蓋，禪分成起，外行禪成住。	With an undisturbed mind, one extinguishes the hindrances, the dhyāna factors arise, and the external practice of dhyāna is established.
餘如初廣說(念施已竟)。	The rest is as explained in detail at the beginning (Recollection of giving is finished).
問：	Question:
云何念天？	What is recollection of devas?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its domain?
何功德？	What are its merits?
云何修行？	How is it cultivated?
答：	Answer:
依生天功德，念自身功德。	Relying on the merits for birth as a deva, one recollects one's own merits.
彼念、隨念、正念，此謂念天。	That recollection, continuous recollection, right recollection, this is called recollection of devas.
彼念住不亂，此謂修。	That recollection abiding without distraction, this is called cultivation.
令起自身功德、天功德等為相，於功德愛敬為味，信功德果為處。	To give rise to one's own merits being equal to the merits of devas is its characteristic. To have love and respect for the merits is its flavor. To have faith in the fruit of merit is its domain.
若人修行念天，成得八功德。	If a person practices recollection of devas, they will achieve eight merits.
如是彼人五法增長，所謂信、戒、聞、施、慧，成天人所念愛敬。	Such a person's five qualities will grow, namely: faith, precepts, learning, giving, and wisdom. They will be loved and respected by devas and humans.
於說功德果報，大歡喜踊躍，自重其身，及天人所貴。	Upon hearing about the rewards of merit, they will be greatly joyful and leap up. They will value themselves, and be esteemed by devas and humans.
念戒念施以入其內，向善趣、向醍醐。	Recollecting precepts and recollecting giving are included within it, leading to a good destination, leading to Ghee (Nirvana).
云何修行者，初坐禪人入寂寂坐，攝一切心。	How to practice it? A beginner meditator enters a quiet sitting, gathering the entire mind.
以不亂心，念天有四王天、有三十三天、有焰摩天、有兜率天、有化樂天、有他化自在天，有梵身天、有天常生。	With an undistracted mind, one recollects the devas: there are the Four Great Heavenly Kings, the Thirty-three devas, the Yama devas, the Tushita devas, the Nirmanarati devas, the Paranirmitavasavartin devas, the Brahma-body devas, and the devas of constant birth.
以信成就，諸天從此生彼；	With faith accomplished, the devas are born there from here;
我復如是有信。	I also have such faith.
如是戒、如是聞、如是施、如是慧，成就彼諸天，從此生彼；	With such precepts, such learning, such giving, such wisdom, those devas are accomplished, being born there from here;
我復如是有慧。	I also have such wisdom.
當念其身、當念諸天，信、戒、聞、施、慧。	One should recollect one's own body, and recollect the devas' faith, precepts, learning, giving, and wisdom.
彼坐禪人以此門以此行以功德現念天，彼心成信。	That meditator, through this gate, this practice, and this merit, presently recollects the devas, and their mind develops faith.
以由信由念，心成不亂。	Through faith and recollection, the mind becomes undisturbed.
以不亂心，滅於諸蓋，禪分成起，外行禪成住。	With an undisturbed mind, one extinguishes the hindrances, the dhyāna factors arise, and the external practice of dhyāna is established.
問：	Question:
何故念天功德，不念人功德？	Why recollect the merits of devas, and not the merits of humans?
答：	Answer:
諸天功德最妙、生最妙、地成妙處、心於妙處修行成妙，是故念天功德，不念人功德。	The merits of the devas are most excellent, their birth is most excellent, their realm is an excellent place. The mind cultivating in an excellent place becomes excellent. Therefore, one recollects the merits of devas, not the merits of humans.
餘如初廣說(念天已竟)。	The rest is as explained in detail at the beginning (Recollection of devas is finished).
解脫道論卷第六	End of the Sixth Fascicle of the Treatise on the Path to Liberation
#----------------------------------------------------------------------	#----------------------------------------------------------------------
#【經文資訊】大正新脩大藏經第 32 冊 No.	#[Sutra Information] Taisho Tripitaka Vol. 32, No. 1648 Treatise on the Path to Liberation
1648 解脫道論	#[Version Record] Release Date: 2023-12, Last Update: 2022-10-12
#【版本記錄】發行日期：	#[Editor's Note] This database was edited by the Chinese Buddhist Electronic Text Association (CBETA) based on the Taisho Tripitaka.
2023-12，最後更新：	#[Original Sources] Provided by layman Hsiao Chen-kuo, Goryeo Canon CD text provided by layman Weixian, provided by a certain North American layman, and new punctuation provided by layman Li Ming-fang.
44846	#[Other Matters] This database may be freely circulated. For details, please refer to the [Copyright Declaration of the Chinese Buddhist Electronic Text Association Database].
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#----------------------------------------------------------------------
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#----------------------------------------------------------------------
解脫道論卷第七阿羅漢優波底沙梁言大光造	Treatise on the Path to Liberation, Fascicle Seven, by Arhat Upatissa, which means Great Light in Liang dynasty language.
梁扶南三藏僧伽婆羅譯	Translated by the Funanese Tripiṭaka Master Saṅghapāla during the Liang Dynasty.
行門品之四	Chapter on the Gates of Practice, Part Four
問曰：	Question:
云何念安般？	What is the recollection of Ānāpāna?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its domain?
何功德？	What are its merits?
云何修行？	How is it practiced?
答曰：	Answer:
安者入，般者出。	Āna means inhalation, pāna means exhalation.
於出入相，彼念、隨念、正念，此謂念安般。	Regarding the characteristic of inhalation and exhalation, that recollection, continuous recollection, and right recollection, this is called the recollection of Ānāpāna.
心住不亂，此謂修。	The mind abiding without distraction, this is called cultivation.
令起安般想為相，觸思惟為味，斷覺為處。	To give rise to the perception of Ānāpāna is its characteristic, to contemplate the touch is its flavor, to sever discursive thoughts is its domain.
何功德者，若人修行念安般，成寂寂、成勝妙、成莊嚴，可愛、自娛樂。	As for its merits, if a person practices the recollection of Ānāpāna, they will become peaceful, supreme, sublime, lovely, and self-delighted.
若數數起惡不善法令除滅，身成不懈怠，眼亦不懈怠，身成不動不搖，心成不動不搖，令滿四念處、令滿七覺意、令滿解脫。	If evil and unwholesome states arise frequently, they are extinguished. The body becomes tireless, the eyes also become tireless. The body becomes unmoving and unshakable, the mind becomes unmoving and unshakable. It leads to the fulfillment of the four foundations of mindfulness, the fulfillment of the seven factors of enlightenment, and the fulfillment of liberation.
世尊所嘆，聖所住止，梵所住止，如來所住止。	It is praised by the World-Honored One, the dwelling place of the noble ones, the dwelling place of Brahma, the dwelling place of the Tathāgata.
云何修者，初坐禪人，若往阿蘭若、若往樹下、若往寂寂處，結跏趺坐，正身在前。	How is it practiced? A beginning meditator goes to a forest, to the root of a tree, or to a quiet place, sits in the full-lotus posture, with the body held erect in front.
彼坐禪人，念入息、念出息。	That meditator is mindful of the in-breath and mindful of the out-breath.
念出息若長出息，我息長出，如是知之。	Being mindful of the out-breath, if the out-breath is long, 'my breath is long as it goes out,' one knows it thus.
若長息入，我長息入，如是知之。	If the in-breath is long, 'my long in-breath enters,' one knows it thus.
若短息入，我短息入，如是知之。	If the in-breath is short, 'my short in-breath enters,' one knows it thus.
若短息出，我短息出，如是知之。	If the out-breath is short, 'my short out-breath exits,' one knows it thus.
我入息如是覺，我出息如是覺，知喜知樂、知心所行，令滅心行、令歡喜心、令教化心、令解脫心，見無常、見無欲、見滅、見出離，如是覺見出離。	'I am aware of my in-breath thus,' 'I am aware of my out-breath thus,' knowing joy, knowing pleasure, knowing the workings of the mind, causing the workings of the mind to cease, causing the mind to rejoice, causing the mind to be cultivated, causing the mind to be liberated, seeing impermanence, seeing desirelessness, seeing cessation, seeing renunciation, thus one perceives and sees renunciation.
我出息如是覺見出離，我出入息如是，於是現前令學安者。	'I am aware of my out-breath thus, seeing renunciation,' 'I am aware of my in- and out-breaths thus,' and in this way, one presently learns. 'Āna' means
謂繫念住於鼻端、或於口脣。	to fix the mind on the tip of the nose, or on the upper lip.
是出入息所緣處。	This is the object of the in-and-out breath.
彼坐禪人以安念此處，入息出息於鼻端口脣以念觀觸。	That meditator peacefully recollects this spot. The in-breath and out-breath touch the tip of the nose or the lip, and one observes the touch with mindfulness.
或現念令息入、現念令息出。	Or one is mindfully aware of the breath entering, mindfully aware of the breath exiting.
現於息入時不作意，於出時亦不作意。	When the breath is entering, one does not pay attention [to the idea of 'in']; when it is exiting, one also does not pay attention [to the idea of 'out'].
是出入息所觸鼻端口脣，以念觀知所觸，現念令入現念出息。	The in-and-out breath touches the tip of the nose or the lip; with mindfulness, one observes and knows the touch, being mindfully aware of the in-breath and mindfully aware of the out-breath.
如人觸材以緣鋸力，亦不作意鋸去來想。	It is like a person touching wood with the power of a saw, without paying attention to the thought of the saw going back and forth.
如是坐禪人，於入出息亦不作意入出息想，所觸鼻端口脣以念觀知，現念令入息、現念令出息。	Similarly, the meditator does not pay attention to the thought of the in-and-out breath, but with mindfulness observes and knows the touch on the tip of the nose or the lip, being mindfully aware of the in-breath, being mindfully aware of the out-breath.
若坐禪人於入出息作意內外，其心成亂。	If the meditator pays attention to the inside and outside of the in-and-out breath, their mind becomes disturbed.
若心起亂，其身及心成懈怠動搖，此是過患。	If the mind becomes disturbed, the body and mind become lazy and agitated; this is a fault.
若最長息、若最短息，不應作意。	One should not pay attention to the longest breath or the shortest breath.
若作處最長、最短息，其身及心皆成懈怠動搖，此是過患。	If one focuses on the longest or shortest breath, one's body and mind will both become lazy and agitated; this is a fault.
由出入息種種相故，不應作著。	Due to the various characteristics of the in-and-out breath, one should not become attached.
若如是作心，餘緣成亂。	If one's mind operates like this, it becomes disturbed by other objects.
若心亂，其身及心皆成懈怠動搖，如是過患無邊。	If the mind is disturbed, the body and mind become lazy and agitated; such faults are boundless.
起出入息，以無邊懈故，應作想如是心不亂。	When the in-and-out breath arises, due to boundless laxity, one should form a perception so that the mind is not disturbed.
若心遲緩、若心利疾，不當精進。	If the mind is sluggish, or if the mind is sharp, one should not be [overly] diligent.
若作遲緩精進，成懈怠睡眠；	If one practices with sluggish diligence, it leads to laziness and sleepiness;
若作利疾精進，成起調。	if one practices with sharp diligence, it leads to agitation.
若坐禪人，若與懈怠睡眠共起、若與調共起，其身及心成懈怠成動搖，此是過患。	If a meditator arises with laziness and sleepiness, or arises with agitation, their body and mind become lazy and agitated; this is a fault.
彼坐禪人以九小煩惱清淨心現念入息，彼相得起。	That meditator, with a mind purified of the nine minor defilements, is mindfully aware of the in-breath, and the sign [nimitta] arises.
名相者，如抽綿、抽古貝觸身成樂觸，如涼風觸身成樂觸。	The so-called sign is like pulling cotton, or pulling kapok; the touch on the body becomes a pleasant touch, like a cool breeze touching the body and becoming a pleasant touch.
如見入出息風觸鼻口脣，念作風想，不由形色，此謂相。	As one sees the wind of the in-and-out breath touching the nose and lips, one mindfully forms the perception of wind, not based on shape or color; this is called the sign.
若坐禪人，以修多修相成增長，若鼻端增長，於眉間、於額成多處住，成滿頭風。	If the meditator, by cultivating and repeatedly cultivating the sign, causes it to grow, if it grows at the tip of the nose, and then between the eyebrows, on the forehead, it abides in many places, and the head is filled with wind.
從此增長，滿身猗樂，此謂具足。	From this, it grows, and the whole body is filled with joyful ease; this is called completion.
復有坐禪人，從初見異相，如煙如霧、如塵如碎金，猶如針刺、如蟻所嚙，見種種色。	Furthermore, some meditators from the beginning see different signs, like smoke, like mist, like dust, like gold dust, like a needle prick, like an ant bite, seeing various colors.
若坐禪人心不明了，於彼異相心作異想成顛倒，不成出入息想。	If the meditator's mind is not clear, they form different ideas about these different signs and become deluded, not forming the perception of the in-and-out breath.
若明了坐禪人，不作異意想，念現入息、念現出息，離作餘想。	If the meditator is clear, they do not form different ideas, but mindfully attend to the in-breath and mindfully attend to the out-breath, refraining from other thoughts.
若如是作意，異相即滅。	If one practices in this way, the different signs will disappear.
是坐禪人得微妙相，心不放逸，念現入息、念現出息，彼相自在。	This meditator attains a subtle sign, the mind is not heedless, mindfully attending to the in-breath, mindfully attending to the out-breath, that sign is mastered.
以相自在，欲起修行。	With the sign mastered, one wishes to arise in practice.
由欲自在，念現入息、念現出息，起喜。	Through mastery of will, one is mindful of the in-breath and mindful of the out-breath, and joy arises.
已喜自在、已欲自在，念現入息、念現出息，起捨。	With joy mastered, with will mastered, one is mindful of the in-breath and mindful of the out-breath, and equanimity arises.
彼已捨自在、已欲自在、已喜自在，念現入息、念現出息，其心不亂。	With equanimity mastered, with will mastered, with joy mastered, one is mindful of the in-breath and mindful of the out-breath, and the mind is not disturbed.
若心不亂，諸蓋滅，禪分起。	If the mind is not disturbed, the hindrances are extinguished, and the factors of jhāna arise.
此坐禪人已得寂滅勝四禪定，如初廣說。	This meditator has attained the supreme four jhānas of peace and tranquility, as explained in detail at the beginning.
復次先師說四種修念安般，所謂算、隨逐、安置、隨觀。	Furthermore, the former masters taught four kinds of cultivation for recollecting ānāpāna: namely, counting, following, placing, and observing.
問曰：	Question:
云何名算？	What is meant by counting?
答曰：	Answer:
初坐禪人，從初出息乃至入息，從一至十，過十不算。	A beginning meditator, from the first out-breath to the in-breath, counts from one to ten, and does not count beyond ten.
復說：	It is also said:
從一至五，過五不算，不令意誤，是時當算。	Count from one to five, and do not count beyond five, so that the mind does not make a mistake. At this time, one should count.
乃至離算，從入出息事念住，此謂名算。	Until one stops counting, one's mindfulness abides on the act of breathing in and out; this is called counting.
隨逐者，攝算，以念無間逐出入息，此謂隨逐。	'Following' means to stop counting and, with unbroken mindfulness, to follow the in-and-out breath; this is called following.
名安置者，或鼻端、或於脣，是入出息所觸處，於彼作風相令念住，此謂安置。	'Placing' means that either on the tip of the nose or on the lip, where the in-and-out breath touches, one establishes mindfulness there with the perception of wind; this is called placing.
名隨觀者，由觸自在，當隨觀相；	'Observing' means that, due to mastery of the touch, one should observe the sign; and the states of joy, pleasure, etc., that arise from this, one should observe them; this is called observing.
於此所起喜樂等法，應當隨觀，此謂隨觀。	Counting is for the purpose of extinguishing discursive thought, to attain the awareness of renunciation.
彼算為覺滅，令得出離覺。	Following is for extinguishing coarse discursive thought.
隨逐者，為滅麁覺。	Placing the mind with unbroken mindfulness on the in-and-out breath is to cut off distraction and to form a perception of immovability.
於出入息作念無間安置，為斷於亂，作不動想。	Observing is for upholding the perception and for knowing the higher Dharma.
隨觀者，為受持想、為知勝法。	Whether the in-breath is long or the out-breath is short, learning it in the short in-breath is a skillful means;
若長入息、若短出息，於短入息如是學之者，方便所作；	exceeding its nature, this is called long.
過於其性，此謂長。	'Nature' means present knowledge and wisdom, for the sake of manifesting the state of non-delusion.
性者，現智智，為現不愚癡事。
問曰。	Question.
云何不愚癡事？	What is the state of non-delusion?
答曰：	Answer:
初坐禪人得身心倚，以入出息念現作住，其出入息成細。	A beginning meditator attains pliancy of body and mind. By making the recollection of the in-and-out breath his present dwelling, his in-and-out breath becomes subtle.
出入息細故，成不可取。	Because the in-and-out breath is subtle, it becomes imperceptible.
時坐禪人若長息隨觀作長，乃至相起住。	At that time, the meditator, if the breath is long, follows it and observes it as long, until the sign arises and abides.
若相已起住，以性應作意，此謂不愚癡。	If the sign has arisen and is stable, one should attend to its nature; this is called non-delusion.
復次當為心消息，有時作長、有時作短，如是當修。	Furthermore, one should manage the mind, sometimes making it long, sometimes making it short; one should cultivate it in this way.
復次坐禪人，以事令分明相起，是事當修。	Furthermore, the meditator, with the object, makes the sign clear and manifest; this object should be cultivated.
知一切身我入息，如是學者以二種行知一切身，不愚癡故、以事故。	Knowing the whole body, I breathe in; one who learns thus knows the whole body in two ways: through non-delusion and through the object.
問曰：	Question:
云何無愚癡知一切身？	How does one know the whole body without delusion?
答曰：	Answer:
若坐禪人念安般定，身心喜樂觸成滿。	If a meditator is in the concentration of recollecting ānāpāna, their body and mind are filled with the touch of joy and pleasure.
由喜樂觸滿，一切身成不愚癡。	Because of being filled with the touch of joy and pleasure, the whole body becomes free from delusion.
問曰：	Question:
云何以事知一切身？	How does one know the whole body through the object?
答曰：	Answer:
出入息者，所謂一處住色身。	The in-and-out breath is what is called the physical body dwelling in one place.
出入息事心心數法名身，此色身名身，此謂一切身。	The object of the in-and-out breath, the mind and mental factors, are called the mental body. This physical body and mental body, this is called the whole body.
彼坐禪人，如是以見知一切身。	That meditator, in this way, sees and knows the whole body.
雖有身，無眾生、無命。	Although there is a body, there is no being, no life-principle.
如是學者，謂三學：	One who learns thus has the three trainings:
一增上戒學、二增上心學、三增上慧學。	First, the training in higher morality; second, the training in higher mind; third, the training in higher wisdom.
如實戒，此謂增上戒學；	Morality in accordance with reality, this is called the training in higher morality;
如實定，此謂增上心學；	concentration in accordance with reality, this is called the training in higher mind;
如實慧，此謂增上慧學。	wisdom in accordance with reality, this is called the training in higher wisdom.
彼坐禪人，此三學，於彼事以念作意學之，修已多修，此謂學之令滅身行，我入息如是學。	That meditator, with these three trainings, mindfully attends to and learns that matter, and having cultivated it much, this is called learning it to extinguish bodily formations. I breathe in, thus I learn.
云何名身行者，此謂出入息。	What are called bodily formations? This refers to the in-and-out breath.
以如是身行曲申，形隨申動踊振搖。	By this bodily formation of bending and stretching, the form follows the stretching, moving, jumping, and shaking.
如是於身行，現令寂滅。	In this way, with regard to bodily formations, one presently brings them to tranquility.
復次於麁身行現令寂滅，以細身行修行初禪，從彼以最細修第二禪，從彼最細修行學第三禪，令滅無餘修第四禪。	Furthermore, one brings coarse bodily formations to tranquility, and with subtle bodily formations cultivates the first dhyāna. From that, with the most subtle, one cultivates the second dhyāna. From that, with the most subtle, one learns and cultivates the third dhyāna, and, extinguishing them without remainder, one cultivates the fourth dhyāna.
問曰：	Question:
若無餘，滅出入息，云何修行念安般？	If the in-and-out breath is extinguished without remainder, how does one practice the recollection of ānāpāna?
答曰：	Answer:
善取初相故。	Because of having well grasped the initial sign.
以滅出入息，其相得起，成修行相。	With the cessation of the in-and-out breath, the sign arises and becomes the sign for cultivation.
何以故？	Why?
諸禪相知喜為事、知我入息，如是學者，彼念現入息、念現出息，於二禪處起喜。	The signs of the jhānas have knowing joy as their object. Knowing 'I breathe in,' one who learns thus, that person, mindfully aware of the in-breath, mindfully aware of the out-breath, gives rise to joy in the sphere of the second jhāna.
彼喜以二行成知，以不愚癡故、以事故。	That joy is known in two ways: through non-delusion and through the object.
於是坐禪人入定成知喜，不以愚癡，以觀故、以對治故、以事故，成知樂我入息。	Then the meditator, entering concentration, knows joy, not through delusion, but through contemplation, through counteracting [hindrances], and through the object. 'Knowing pleasure, I breathe in.'
如是學者，彼現念入息、現念出息，於三禪處起樂。	One who learns thus, that person, mindfully aware of the in-breath and mindfully aware of the out-breath, gives rise to pleasure in the sphere of the third jhāna.
彼樂以二行成知，以不愚癡故、以事故。	That pleasure is known in two ways: through non-delusion and through the object.
如初所說，知心行我息入，如是學者說心行，是謂想受。	As stated at the beginning, 'knowing the mental formations, I breathe in,' one who learns thus, the so-called mental formations are perception and feeling.
於四禪處起彼彼心行，以二行成知，以不愚癡故、以事故。	In the sphere of the fourth dhyāna, those respective mental formations arise and are known in two ways: through non-delusion and through the object.
以如初說，令寂滅心行我息入，如是學者說心行，是謂想受。	As stated at the beginning, 'calming the mental formations, I breathe in,' one who learns thus, the so-called mental formations are perception and feeling.
於麁心行令寂滅，學之如初所說，知心我入息。	One learns to calm the coarse mental formations, as stated at the beginning. 'Knowing the mind, I breathe in.'
如是學者，彼現念入息、現念出息。	One who learns thus, that person, mindfully aware of the in-breath, mindfully aware of the out-breath.
其心入出事，以二行成所知，以不愚癡、以事故。	The matter of the mind's in-and-out [activity] is known in two ways: through non-delusion and through the object.
如初所說，令歡喜心我入息，如是學者說令歡喜說喜，於二禪處以喜令心踊躍，學之如初所說。	As stated at the beginning, 'gladdening the mind, I breathe in,' one who learns thus, 'gladdening' refers to joy. In the sphere of the second dhyāna, one learns to make the mind leap with joy, as stated at the beginning.
令教化心我入息。	'Concentrating the mind, I breathe in.'
如是學者，彼坐禪人，現念入息、現念出息，以念以作意，彼心於事令住令專，一心教化以彼心住，學之令解脫心我入出息。	One who learns thus, that meditator, mindfully aware of the in-breath and mindfully aware of the out-breath, with mindfulness and with attention, causes the mind to abide in the object, to be focused, single-pointedly concentrated, and with that mind abiding, one learns. 'Liberating the mind, I breathe in and out.'
如是學者，彼坐禪人，現念入息、現念出息，若心遲緩，從懈怠令解脫；	One who learns thus, that meditator, mindfully aware of the in-breath and mindfully aware of the out-breath, if the mind is sluggish, learns to liberate it from laziness;
若心利疾，從調令解脫學之；	if the mind is sharp, learns to liberate it from agitation;
若心高，從染令解脫學之；	if the mind is exalted, learns to liberate it from defilement;
若心下，從嗔恚令解脫學之；	if the mind is dejected, learns to liberate it from anger;
若心穢污，從小煩惱令解脫學之。	if the mind is sullied, learns to liberate it from minor defilements.
復次於事若心不著樂，令著學之，常見無常我入息。	Furthermore, if the mind does not delight in the object, one learns to make it delight. 'Constantly seeing impermanence, I breathe in.'
如是學者，彼現念入息、現念出息，其入出息及入出息事心心數法，見其生滅學之，常見無欲我入息。	One who learns thus, that person, mindfully aware of the in-breath and mindfully aware of the out-breath, and the mind and mental factors associated with the in-and-out breath, sees their arising and ceasing, and learns. 'Constantly seeing desirelessness, I breathe in.'
如是學者，現念入息、現念出息，彼無常法彼法無欲，是泥洹入息學之，常見滅我入息。	One who learns thus, mindfully aware of the in-breath and mindfully aware of the out-breath, that impermanent dharma, that dharma is without desire, this is the in-breath of Nirvana, one learns. 'Constantly seeing cessation, I breathe in.'
如是學者，彼無常法如實見其過患，彼我滅是泥洹，以寂寂見學之，常見出離我入息。	One who learns thus, that impermanent dharma, one sees its fault as it really is. The cessation of that self is Nirvana; one learns with the vision of tranquility. 'Constantly seeing renunciation, I breathe in.'
如是學者，彼無常法如實見其過患，於彼過患現捨，居止寂滅泥洹，使心安樂學之。	One who learns thus, that impermanent dharma, one sees its fault as it really is. One presently renounces that fault, dwells in the quiescent Nirvana, and learns to make the mind peaceful and happy.
如是寂寂、如是妙，所謂一切行寂寂、一切煩惱出離，愛滅、無欲、寂滅泥洹。	Thus, peaceful, thus, wondrous, which is the pacification of all formations, the departure from all afflictions, the cessation of craving, desirelessness, quiescent Nirvana.
於此十六處，初十二處成沙摩他毘婆舍那，見初無常；	Of these sixteen points, the first twelve constitute both samatha and vipassanā, seeing impermanence at the beginning;
後四處唯成毘婆舍那。	the last four constitute only vipassanā.
如是以沙摩他、毘婆舍那可知。	Thus, it can be known through samatha and vipassanā.
復次彼一切四種，一謂如是修令起觀具足，有時見現念入息、現念出息，此謂修知長短，令滅身行、令滅心行、令心歡喜、令教化心、令解脫心。	Furthermore, all of these have four aspects. First, cultivating in this way gives rise to the completion of contemplation. Sometimes one sees the present recollection of the in-breath and the present recollection of the out-breath; this is cultivating the knowledge of long and short, calming bodily formations, calming mental formations, gladdening the mind, concentrating the mind, and liberating the mind.
此謂令起知一切身、知樂、知心所行。	This is what gives rise to the knowledge of the whole body, the knowledge of pleasure, and the knowledge of mental formations.
知心者，此謂觀具足。	Knowing the mind, this is the completion of contemplation.
常見無常所初四行，此謂有時見。	The first four practices beginning with constantly seeing impermanence, this is what is sometimes seen.
復次修者，以念安般受持地是修。	Furthermore, 'cultivation' means that the ground of upholding the recollection of ānāpāna is cultivation.
是安般念受持地，是受持、是有覺，彼有覺有觀有觀地。	The ground for upholding the recollection of ānāpāna is upholding, it is with initial application; that ground with initial and sustained application is the ground of sustained application.
知喜者是二禪地，知樂者是第三禪地，知心者是第四禪地。	Knowing joy is the ground of the second dhyāna, knowing pleasure is the ground of the third dhyāna, knowing the mind is the ground of the fourth dhyāna.
復次彼一切成二種，謂修及滿。	Furthermore, all of these are of two kinds: cultivation and fulfillment.
於是修行，唯彼名滿者，十六行不減。	In this practice, what is called fulfillment is when the sixteen practices are not diminished.
修者如種，功德因故。	Cultivation is like a seed, being the cause of merit.
名滿者，猶如花菓，從相似出故。	Fulfillment is like flowers and fruit, arising from what is similar.
若如是修行念安般，成滿四念處。	If one practices the recollection of ānāpāna in this way, one fulfills the four foundations of mindfulness.
修四念處，滿七菩提分。	Cultivating the four foundations of mindfulness, one fulfills the seven factors of enlightenment.
修七菩提分，滿明解脫。	Cultivating the seven factors of enlightenment, one fulfills knowledge and liberation.
問曰：	Question:
云何得如此？	How is this accomplished?
答曰：	Answer:
長出入息所初四處，成身念處。	The first four points, beginning with the long out-and-in breath, constitute the foundation of mindfulness of the body.
知起所初成受念處，知心所初成心念處，見無常所初成法念處。	Knowing the arising of what has begun constitutes the foundation of mindfulness of feelings. Knowing what has begun in the mind constitutes the foundation of mindfulness of the mind. Seeing impermanence, which has begun, constitutes the foundation of mindfulness of phenomena.
如是修念安般成滿四念處。	Thus, by cultivating the recollection of ānāpāna, one fulfills the four foundations of mindfulness.
云何以修四念處成滿七菩提分？	How does one fulfill the seven factors of enlightenment by cultivating the four foundations of mindfulness?
修念處時於念成住不愚癡，此謂念覺分。	When cultivating the foundations of mindfulness, one's mindfulness becomes established and without delusion; this is the enlightenment factor of mindfulness.
彼坐禪人如是念住，知擇苦無常行，此謂擇法菩提分。	That meditator, with mindfulness thus established, knows and investigates the suffering of impermanent formations; this is the enlightenment factor of investigation of phenomena.
如是現擇法行精進不遲緩，此謂精進覺分。	Thus, while investigating phenomena, one's effort is not lax; this is the enlightenment factor of energy.
由行精進起喜無煩惱，此謂喜覺分。	Through the practice of energy, joy arises without defilements; this is the enlightenment factor of joy.
由歡喜心其身及心成猗，是謂猗覺分。	Due to a joyful mind, the body and mind become tranquil; this is the enlightenment factor of tranquility.
由身猗有樂其心成定，此謂定覺分。	Due to bodily tranquility, there is pleasure, and the mind becomes concentrated; this is the enlightenment factor of concentration.
如是定心成捨，此謂捨覺分。	With a concentrated mind, one develops equanimity; this is the enlightenment factor of equanimity.
以修四念處，成滿七菩提覺分。	By cultivating the four foundations of mindfulness, one fulfills the seven factors of enlightenment.
云何以修七菩提覺分成滿明解脫？	How does one fulfill knowledge and liberation by cultivating the seven factors of enlightenment?
如是多修行七覺分，於剎那道成明滿，於剎那果成解脫滿。	By thus cultivating the seven factors of enlightenment extensively, one's knowledge is fulfilled on the momentary path, and liberation is fulfilled in the momentary fruit.
如是修七菩提分，成明解脫滿。	Thus, by cultivating the seven factors of enlightenment, the fulfillment of knowledge and liberation is accomplished.
問曰：	Question:
一切諸行由地成有覺無覺，如是念安般，何故唯說念安般為除覺，不說餘耶？	All practices, depending on the stage, can be with or without discursive thought. As for this recollection of ānāpāna, why is it specifically said that recollection of ānāpāna is for eliminating discursive thought, and not said of others?
答曰：	Answer:
不依如此說覺。	It is not based on this that discursive thought is spoken of.
不住者，是禪障礙，是故除覺依此義說。	Non-abiding is an obstacle to dhyāna, therefore the elimination of discursive thought is spoken of in this sense.
何故於風樂觸？	Why the pleasant touch of the wind?
由心樂著如覺，乾闥婆聞聲隨著，是故斷覺。	Because the mind delights in and clings to it like a discursive thought, like a gandharva hearing a sound and following it, therefore discursive thought is cut off.
復次如行堤塘，以心專念倚不動故，是故說念安般為除覺(念安般已竟)。	Furthermore, like walking on a dike, the mind is focused and relies on immovability. Therefore, it is said that the recollection of ānāpāna is for the elimination of discursive thought (Recollection of ānāpāna is finished).
問曰：	Question:
云何念死？	What is recollection of death?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its domain?
何功德？	What are its merits?
云何修？	What is its cultivation?
答：	Answer:
壽命行斷，此謂為死。	The severing of the life-faculty's activity, this is called death.
彼念住不亂，此謂為修。	That recollection abiding without distraction, this is called cultivation.
自壽命斷為相，厭患為味，無難為處。	The severing of one's own life-faculty is its characteristic, revulsion is its flavor, and having no difficulty is its domain.
何功德者，若修行念死，於上善法成不放逸、成憎不善法，於諸服飾不多受畜、心不慳悋，見身壽命心不貪著，作無常想、苦想、無我想皆令成滿，成向善趣向於醍醐，臨命將終心不謬誤。	As for the merits, if one cultivates the recollection of death, one becomes diligent in higher wholesome dharmas, develops an aversion to unwholesome dharmas, does not hoard many clothes and ornaments, the mind is not stingy, upon seeing the body and life, the mind does not crave them, the perceptions of impermanence, suffering, and non-self are all fulfilled, one is headed towards a good destiny, towards Ghee (Nirvana), and at the moment of death, the mind is not confused.
云何修行？	How to practice? The beginner meditator enters a quiet sitting, gathers the entire mind, and with an undisturbed mind recollects the death of beings: "I am subject to death, headed towards death, I cannot overcome death," as stated in the Netri-pāda-sutta.
初坐禪人入寂寂坐，攝一切心，以不亂心念眾生死，我入死法、向於死趣、不過死法，如涅底履波陀脩多羅中說。	If a person wishes to contemplate death, they should contemplate a person being killed and see the causes of death.
若人樂觀死，當觀被殺人見死因緣。	In this, the recollection of death is of four kinds:
於是念死有四種：	associated with sorrow, associated with fear, associated with a neutral person, and associated with wisdom.
憂相應、驚相應、中人相應、智相應。	Like losing a beloved child, the mind gives rise to dependent recollection; this is called associated with sorrow.
如喪愛子心生緣念，此謂憂相應；	Grieving for a child who died a sudden and violent death, this is called recollection associated with fear.
悲念童子卒暴命終，此謂驚相應念；	Like a cremator recollecting the separation from life, this is called recollection associated with a neutral person.
如闍維人念離生故，此謂中相應念；	Constantly observing the world, the mind gives rise to revulsion; this is called recollection associated with wisdom.
常觀世間心生厭患，此謂智相應念。	Among these, the meditator should not practice the recollections associated with sorrow, fear, or neutrality.
於是坐禪人，憂相應、驚相應、中相應不應修行。	Why? Because they cannot eliminate defilements.
何以故不能除過患？	Only the diligent practice of the one associated with wisdom can eliminate defilements.
唯智相應勤修行能除過患。	Death is of three kinds:
死者有三種：	timely death, cutting-off death, and moment-to-moment death.
等死、斷死、念念死。	What is meant by timely death?
云何名等死？	It is based on the lifespan of beings; this is timely death.
依修眾生，此謂等死。	What is meant by cutting-off death is that of an Arhat, whose defilements have been cut off.
名斷死者，謂阿羅漢，煩惱已斷。	What is meant by moment-to-moment death is that all conditioned things perish moment by moment.
名念念死者，諸行念念滅。	Furthermore, death is of two kinds:
復次死有二種：	untimely death and timely death.
不時節死、時節死。	Whether by suicide, by being killed by another, by illness, or by dying in the middle of one's life without a cause, this is called untimely death.
或自殺、或他殺、或以病、或無因緣中間死，此謂不時節死。	When one's lifespan is exhausted and one dies of old age, this is called timely death.
或壽命盡乃至老死，此謂時節死。	One should recollect both these kinds of death.
應念此二種死。	Furthermore, the former masters taught the cultivation of the recollection of death through eight practices:
復次以八行，先師所說修念死。	like being pursued by a fierce person, due to having no cause [to prevent it], by taking past examples, by the body belonging to many, by the weakness of the life faculty, by long-term distinction, by its signlessness, and by its momentariness.
如兇惡人逐、以無因緣、以本取、以身多屬、以壽命無力故、以久遠分別、以無相故、以剎那故。
問曰：	Question:
云何以兇惡逐修行念死？	How does one practice the recollection of death by [the simile of] being pursued by a fierce person?
答曰：	Answer:
如被殺人將往殺處，以兇惡人拔刀隨逐。	It is like a person condemned to be executed being led to the execution ground, with a fierce person following behind with a drawn sword.
彼見兇惡人拔刀隨後，如是思惟：	He sees the fierce person with a drawn sword behind him and thinks thus:
此人殺我，何時我當死？	"This person is going to kill me. When will I die?
我行一一步，於何步當死？	With every step I take, at which step will I die?
我去必死，我住必死，我坐必死，我眠必死。	If I go, I will surely die; if I stay, I will surely die; if I sit, I will surely die; if I lie down, I will surely die."
如是坐禪人以兇惡人逐故，當修念死。	In this way, the meditator should cultivate the recollection of death by [the simile of] being pursued by a fierce person.
問曰：	Question:
云何以無因緣故修念死？	How does one cultivate the recollection of death from the fact that there is no cause [to prevent it]?
答曰：	Answer:
無因緣無方便以生能令不死，如日月出無因緣無方便能令不沒，如是無因緣故修念死。	There is no cause or means by which a living being can avoid dying, just as when the sun and moon rise, there is no cause or means that can prevent them from setting. Thus, one cultivates the recollection of death because there is no cause [to prevent it].
問曰：	Question:
云何以本取故修念死？	How does one cultivate the recollection of death by taking past examples?
答曰：	Answer:
彼先多財王、大乘王、大神力大善見王、頂生王等，彼一切王皆入死法。	Those former kings of great wealth, kings of the great vehicle, the great-power, great-good-vision king, the Mandhātu king, etc., all those kings were subject to the law of death.
復次昔諸仙人，大神通大神力，毘沙蜜多闍摩達梨仙人身出水火，復入死法。	Furthermore, the ancient sages of great supernormal powers, great might, the sage Viśvāmitra and Jamadagni, who could produce water and fire from their bodies, also entered the law of death.
復次先聲聞，有大智慧有大神通有大神力，舍利弗、目犍連等，彼入死法。	Furthermore, the former hearers, of great wisdom, great supernormal power, and great might, such as Śāriputra and Maudgalyāyana, they too entered the law of death.
復次諸緣覺人，自生無師，一切功德成就，亦入死法。	Furthermore, the Pratyekabuddhas, self-arisen without a teacher, accomplished in all merits, also entered the law of death.
復次諸如來、應供、正覺，無量無上明行具足，到功德彼岸，亦入死法。	Furthermore, the Tathāgatas, the Arhats, the Perfectly Enlightened Ones, of immeasurable and supreme knowledge and conduct, who have reached the other shore of merit, also entered the law of death.
何況於我少時壽命，不當入死法？	How much more so for me, with my short lifespan, should I not be subject to the law of death?
如是以先取故修念死。	Thus, by taking past examples, one cultivates the recollection of death.
問曰：	Question:
云何以身多屬故修念死？	How does one cultivate the recollection of death from the body belonging to many?
答曰：	Answer:
以風痰和合成於死法，或諸虫種和合、或飲食不調成入死法，或毒蛇蜈蚣射蚰蜒鼠嚙成入死法，或師子虎豹龍牛等兌成入死法，或人非人所殺成入死法。	The combination of wind and phlegm leads to death. Or the combination of various kinds of worms, or imbalance in food and drink leads to death. Or being poisoned by snakes, centipedes, scorpions, spiders, or bitten by rats leads to death. Or being gored by lions, tigers, dragons, bulls, etc., leads to death. Or being killed by humans or non-humans leads to death.
此身如是，多所屬故，修念死法。	This body, belonging to so many, thus one cultivates the law of recollection of death.
問曰：	Question:
云何以壽無力故修念死？	How does one cultivate the recollection of death from the weakness of life?
答：	Answer:
以二行，以壽命無力故修於念死，處無力故、依無力故，成壽命無力。	In two ways, one cultivates the recollection of death from the weakness of the life-faculty: because the dwelling-place is weak, and because the support is weak, the life-faculty becomes weak.
問曰：	Question:
云何處無力故壽命無力？	How is the life-faculty weak because the dwelling-place is weak?
答曰：	Answer:
此身無自性，如水泡喻、如芭蕉喻、如水沫喻，無有真實，離真實故。	This body has no self-nature, like the simile of a water bubble, like the simile of a banana tree, like the simile of water foam, it is not real, it is separate from reality.
如是處無力故，成壽命無力。	Thus, because the dwelling-place is weak, the life-faculty becomes weak.
問曰：	Question:
云何依無力故成壽無力？	How does the life faculty become weak because its support is weak?
答曰：	Answer:
此名出入息所縛、四大所縛、飲食所縛、四威儀所縛、緩所縛，如是依無力故成壽命無力。	This so-called [life] is bound by the in-and-out breath, bound by the four great elements, bound by food and drink, bound by the four postures, bound by slackness. Thus, because the support is weak, the life faculty becomes weak.
如是以此二行，以壽命無力故，修念於死。	Thus, with these two practices, because of the weakness of the life faculty, one cultivates the recollection of death.
問曰：	Question:
云何以遠分別修念死？	How does one cultivate the recollection of death through long-term distinction?
答曰：	Answer:
從於久遠一切已生，於現在世不過百年，皆入死法，所謂久遠分別故修念死。	All that has been born from the distant past, in the present world, does not live beyond a hundred years; all enter the law of death. This is called cultivating the recollection of death through long-term distinction.
復次當修，我於日夜詎能得活？	Furthermore, one should cultivate: "How long can I survive day and night?"
日夜思惟：	Day and night, one should think: "I have received great grace from the World-Honored One's various dharmas. For one day, how can I survive?
世尊諸法我得大恩，如是一日我詎能活？	Or for half a day, how can I survive?
或復半日我詎能活？	Or for a short time, how can I survive?
或復少時我詎能活？	Or for the time of one meal, or half a meal, how can I survive?
或一食時或半食時我詎能活？	Or for [the time of] four or five mouthfuls, how can I survive?
或四五揣我詎能活？	Or from the time of inhalation, can I reach the time of exhalation?
或入息時我詎能至出息時？	Or from the time of exhalation, can I reach the time of inhalation?"
或出息時我詎能至入息時？	By means of long-term distinction, one cultivates the recollection of death.
以久遠分別，故修念死。
問曰：	Question:
云何以無相故修念於死？	How does one cultivate the recollection of death through its signlessness?
答曰：	Answer:
以無有相死無有時，以無相故修念於死。	Because there is no sign, death has no set time. Because of its signlessness, one cultivates the recollection of death.
問曰：	Question:
云何以剎那故修念死？	How does one cultivate the recollection of death through its momentariness?
答曰：	Answer:
以不數過去未來，但數現在緣，眾生壽命於一念時住，從彼無二念住，一切眾生於剎那心沒。	Without counting the past and future, but only counting the present conditions, the lifespan of a being abides for a single moment. From that, it does not abide for a second moment. All beings perish in a single moment of consciousness.
如阿毘曇中說：	As it is said in the Abhidharma:
於過去心，無已生、無當生、無現生。	Regarding the past mind, there is no 'has been born,' no 'will be born,' no 'is being born.'
於未來心，無已生、無現生、無當生。	Regarding the future mind, there is no 'has been born,' no 'is being born,' no 'will be born.'
於現在心剎那，無已生、無當生、有現生。	Regarding the present mind, in a moment, there is no 'has been born,' no 'will be born,' there is 'is being born.'
復如說偈：	Furthermore, as the verse says:
壽命及身性，　　苦樂及所有，	Lifespan and the nature of the body, suffering, pleasure, and all that is,
與一心相應，　　剎那速生起。	arise swiftly in an instant, corresponding to a single mind-moment.
於未生無生，　　於現在有生，	In the unborn, there is no birth; in the present, there is birth.
心斷故世死，　　已說世盡故。	The world dies because the mind ceases; it is said that the world has ended.
如是以剎那故修念死。	Thus, one cultivates the recollection of death through its momentariness.
彼坐禪人以此門以此行，如是現修念死，起其厭患。	That meditator, through this gate and this practice, thus presently cultivates the recollection of death and gives rise to revulsion.
由厭患自在，以念自在成心不亂。	Through the mastery of revulsion, through the mastery of recollection, the mind becomes undisturbed.
若心不亂，諸蓋滅，禪分成，起外行禪得住。	If the mind is not disturbed, the hindrances are extinguished, the dhyāna factors arise, and the external practice of dhyāna is established.
問曰：	Question:
無常想、念死，此二何差別？	The perception of impermanence and the recollection of death, what is the difference between these two?
答曰：	Answer:
陰生滅事名無常想，念諸根壞名為念死。	The matter of the arising and ceasing of the aggregates is called the perception of impermanence. The recollection of the decay of the sense faculties is called the recollection of death.
以修無常相、無我相，為除憍慢；	By cultivating the perception of impermanence and the perception of non-self, one eliminates arrogance;
以修念死，無常相及苦相成住，以壽斷心滅。	by cultivating the recollection of death, the perception of impermanence and the perception of suffering are established, as the lifespan is cut off and the mind ceases.
此謂差別(念死已竟)。	This is the difference (The recollection of death is finished).
問：	Question:
云何念身？	What is the recollection of the body?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何功德？	What is its merit?
云何修？	How is it cultivated?
答：	Answer:
修念身性，彼念、隨念、正念，此謂念身。	To cultivate the recollection of the body's nature; that recollection, continuous recollection, right recollection, this is called the recollection of the body.
此念住不亂，此謂修。	This recollection abiding without distraction, this is called cultivation.
令起身性為相，厭患為味，見無實為起。	To give rise to the body's nature as its characteristic, revulsion as its flavor, and seeing its lack of substance as its arising.
何功德者，以修念身成堪耐，堪受怖畏、堪任寒熱等，無常想、無我想、不淨想、過患想，彼想成滿，成隨意得四禪，以分明諸法，修令滿足，向於善趣、向於醍醐。	As for its merits, by cultivating the recollection of the body, one becomes capable of enduring, capable of bearing fear, capable of bearing cold, heat, etc. The perceptions of impermanence, non-self, impurity, and unsatisfactoriness, these perceptions are fulfilled. One attains the four jhānas at will. By clarifying all phenomena, one cultivates them to completion, heading towards a good destiny, heading towards Ghee (Nirvana).
云何修者，初坐禪人入寂寂坐，攝一切心，不亂心唯修心性。	How to cultivate it? A beginner meditator enters a quiet sitting, gathers the entire mind, and with an undisturbed mind, solely cultivates the nature of the mind.
云何修心性？	How to cultivate the nature of the mind?
所謂此身髮、毛、爪、齒、皮、肉、筋、骨髓、腦、肝、心、脾胇、膽、胃、肪膏、腦膜、大腸、小腸、屎、尿、膿血、淡污、涎、淚、涕唾不淨。	Namely, this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, brain, liver, heart, spleen, lungs, gall bladder, stomach, fat, grease, brain membrane, large intestine, small intestine, feces, urine, pus, blood, mucus, filth, saliva, tears, snot, and spittle are impure.
初坐禪人，於此三十二行，初次第上以次第下。	A beginner meditator, regarding these thirty-two parts, first goes up in order and then down in order.
善哉以口語言，應常說常觀。	It is good to speak of it with the mouth; one should constantly speak of it and constantly contemplate it.
善哉以常觀口語言，是時以一一四行，唯以心當覺以色、以行、以形、以處、以分別所起麁相，或一或二或多，善取相應。	It is good to constantly contemplate it and speak of it with the mouth. At that time, for each of the four practices, one should be aware only with the mind of the coarse characteristics that arise from color, action, shape, location, and differentiation, whether one, two, or many, and grasp the corresponding sign well.
彼坐禪人如是以三種覺成起，以色、以厭、以空。	That meditator, in this way, gives rise to three kinds of awareness: through color, through revulsion, and through emptiness.
若坐禪人以色起相，彼坐禪人由色一切入自在應作意；	If the meditator gives rise to the sign through color, that meditator should attend to it through the mastery of the color all-base;
若坐禪人以厭起相，彼坐禪人以不淨應作意；	if the meditator gives rise to the sign through revulsion, that meditator should attend to it through impurity;
若坐禪人以空起相，彼坐禪人以界應作意。	if the meditator gives rise to the sign through emptiness, that meditator should attend to it through the elements.
若坐禪人依一切入起於四禪，若坐禪人依不淨事起初禪，若坐禪人依界事起外行禪。	If the meditator, relying on the all-base, gives rise to the four jhānas; if the meditator, relying on the matter of impurity, gives rise to the first jhāna; if the meditator, relying on the matter of the elements, gives rise to the external practice of jhāna.
於是瞋恚行人以色起相，貪欲行人以厭起相，慧行人以界起相。	In this, a practitioner with hatred gives rise to the sign through color, a practitioner with greed gives rise to the sign through revulsion, and a wise practitioner gives rise to the sign through the elements.
復次瞋恚行人以色當作意，貪欲行人以厭當作意，慧行人以界當作意。	Furthermore, a practitioner with hatred should pay attention to color, a practitioner with greed should pay attention to revulsion, and a wise practitioner should pay attention to the elements.
復次以十三行當念身性，如是以種、以處、以緣、以流、以次第、以形、以虫種、以安處、以聚、以憎、以不淨、以處、以不知恩、以有邊。	Furthermore, one should recollect the nature of the body through thirteen practices: by its seed, by its location, by its condition, by its flow, by its sequence, by its form, by its species of worms, by its placement, by its accumulation, by its repulsiveness, by its impurity, by its location [of diseases], by its ingratitude, and by its limitations.
問：	Question:
云何以種當念身性？	How does one recollect the nature of the body by its seed?
答：	Answer:
如毒種所生茱萸、拘沙、多紀等一切生，如是此身從父母不淨生。	Just as the poison-seeded dogwood, kusha grass, taki, and all such things grow, so this body is born from the impurity of the parents.
不淨種生，此身成不淨。	Born from an impure seed, this body becomes impure.
如是以種當念心性。	In this way, by its seed, one should recollect the nature of the mind.
問：	Question:
云何以處當念身性？	How does one recollect the nature of the body by its location?
答：	Answer:
此身不從欝多羅花生，非拘牟陀、分陀利迦花生，於母腹生，不淨臭穢迫迮處生、從生熟兩藏生、從左右脇胞囊所纏依脊骨住，是處不淨，身成不淨。	This body is not born from the utpala flower, nor from the kumuda or puṇḍarīka flower. It is born in the mother's womb, an impure, foul-smelling, and cramped place. It is born from the two repositories, the raw and the cooked. It is born from the left and right flanks, wrapped in the amniotic sac, and rests against the spine. This place is impure, so the body becomes impure.
如是以處當念身性。	In this way, by its location, one should recollect the nature of the body.
問：	Question:
云何以緣當念身性？	How does one recollect the nature of the body by its condition?
答：	Answer:
此不淨身若增長住，不以金銀珠等能得增長，復不以栴檀多伽羅沈香等緣能得增長。	If this impure body grows and is sustained, it cannot be made to grow by gold, silver, pearls, or the like. Nor can it be made to grow by conditions such as sandalwood, tagara, or aloeswood.
此身從母腹生，母所食噉，涕唾涎淚相雜。	This body is born from the mother's womb, from what the mother has eaten, mixed with her snot, saliva, and tears.
母胎所生，臭食流液得增長住。	Born from the mother's womb, it is sustained and grows by the fluid of foul-smelling food.
從如是出，其所噉食飯乳䉽豆，涕唾涎淡共相和雜。	Emerging from this, the food it eats—rice, milk, gruel, beans—is mixed with snot, saliva, and phlegm.
此身以臭不淨流得增長住。	This body is sustained and grows by a foul and impure flow.
如是以緣當念身自性。	In this way, by its condition, one should recollect the nature of the body.
問曰：	Question:
云何以流當念身自性？	How should one recollect the nature of the body through its flow?
答：	Answer:
如皮囊盛滿屎尿，以多穿故不淨流出。	Like a leather bag filled with feces and urine, which leaks its impurities through its many holes.
此身亦然，盛滿屎尿。	This body is also the same, filled with feces and urine.
如是此身所甞飲食，及雜涕唾屎尿臭穢，種種不淨，從九孔流溢，以多穿故、不成滿故。	Thus, the food and drink this body has tasted, mixed with snot, saliva, feces, urine, and foulness, all kinds of impurities, flow out from the nine orifices, because it has many holes and is not full.
如是以流應念身自性。	In this way, one should recollect the nature of the body through its flow.
問：	Question:
云何以次第形當念身自性？	How does one recollect the nature of the body by its sequential form?
答：	Answer:
此身以初業次第立，初七日成迦羅邏，二七日成阿浮陀，三七日成俾尸，四七日成阿那，五七日成五節，六七日成四節，七七日復生四節，八七日復生二十八節，九七日及十七日復生脊骨，十一七日復生三百骨，十二七日復生八百節，十三七日復生九百筋，十四七日復生百肉丸，十五七日復生血，十六七日生膜，十七七日生皮，十八七日成皮色，十九七日業所生風遍處處，二十七日成九竅，二十五七日生一萬七千湊，二十六七日成堅身，二十七七日有力，二十八七日生九萬九千毛孔，二十九七日成一切身分具足。	This body is established in sequence by its initial karma. In the first week, it becomes a kalala (embryo). In the second week, it becomes an arbuda (a fleshy mass). In the third week, it becomes a peśī (a lump). In the fourth week, it becomes a ghana (a solid mass). In the fifth week, it develops five knobs. In the sixth week, it develops four limbs. In the seventh week, it again grows four limbs. In the eighth week, it again grows twenty-eight joints. In the ninth and seventeenth week, the spine is formed. In the eleventh week, three hundred bones are formed. In the twelfth week, eight hundred joints are formed. In the thirteenth week, nine hundred sinews are formed. In the fourteenth week, one hundred balls of flesh are formed. In the fifteenth week, blood is formed. In the sixteenth week, membranes are formed. In the seventeenth week, skin is formed. In the eighteenth week, the color of the skin is formed. In the nineteenth week, the wind produced by karma spreads everywhere. In the twentieth week, the nine orifices are formed. In the twenty-fifth week, seventeen thousand pores are formed. In the twenty-sixth week, the body becomes firm. In the twenty-seventh week, it gains strength. In the twenty-eighth week, ninety-nine thousand hair follicles are formed. In the twenty-ninth week, all the parts of the body are complete.
復說：	It is also said:
七七日有體，依母背下頭蹲踞坐，四十二七日以業所生風，轉脚向上、頭向下向產門。	At seven weeks it has a body, and squatting with its head down against its mother's back, it sits. At forty-two weeks, by the wind born of karma, it turns its feet up and its head down towards the birth canal.
此時生世，說假名人。	At this time, it is born into the world, and is given a conventional name.
如是以次第形當念身性。	In this way, through its sequential form, one should recollect the nature of the body.
問：	Question:
云何以虫種當念身性？	How does one recollect the nature of the body by its species of worms?
答：	Answer:
此身八萬戶虫之所食噉。	This body is eaten by 80,000 families of worms.
依髮之虫名髮鐵，依髑髏虫名耳腫，依腦之虫名顛狂下。	The worm that depends on the hair is called 'hair-iron'. The worm of the skull is called 'ear-swelling'. The worm of the brain is called 'madness-below'.
顛狂復有四種：	Madness has four types:
一名塸拘霖婆、二名濕婆羅、三名陀羅呵、四名陀阿尸邏。	one is called Ukkuliṃpā, the second Śivapalā, the third Dalaha, the fourth Tā-asīlā.
依目之虫名舐眼，依耳之虫名蚔耳。	The worm that depends on the eye is called 'eye-licker'. The worm that depends on the ear is called 'ear-louse'.
依鼻之虫名蚔鼻，復有三種：	The worm that depends on the nose is called 'nose-louse', and there are three types:
一名樓扣母可、二名阿樓扣、三名摩那樓母可。	one is called Loka-mukhā, the second Aloka, the third Manāloka-mukhā.
依舌之虫名勿伽，依舌根虫名母但多，依齒之虫名狗婆，依齒根之虫名優婆拘婆，依喉之虫名阿婆離呵。	The worm that depends on the tongue is called Muggā. The worm at the root of the tongue is called Mātandā. The worm that depends on the teeth is called Gophā. The worm at the root of the teeth is called Upagophā. The worm that depends on the throat is called Apalihā.
依頸之虫有二種：	There are two types of worms that depend on the neck:
一名虜呵羅、二毘虜呵羅。	one is named Lohala, the second Vilohala.
依毛之虫名蚔毛，依爪之虫名蚔爪。	The worm that depends on the body hair is called 'hair-louse'. The worm that depends on the nails is called 'nail-louse'.
依皮之虫有二種：	There are two types of worms that depend on the skin:
一名兜那、二名兜難多。	one is called Duna, the other is called Dunanta.
依膜之虫復有二種：	There are two types of worms that depend on the membrane:
一名鞞藍婆、二名摩諀藍婆。	one is called Vilamba, the other is called Mahā-vilamba.
依肉之虫復有二種：	There are two types of worms that depend on the flesh:
一名阿羅婆、二名羅婆。	one is called Alava, the other is called Lava.
依血之虫復有二種：	There are two types of worms that depend on the blood:
一名婆羅、二名婆多羅。	one is called Bāla, the other is called Bātala.
依筋之虫復有四種：	There are four types of worms that depend on the sinews:
一名賴多虜、二名喜多婆、三名婆羅婆多羅、四名羅那婆羅那。	one is called Ratta-laṭṭhu, the second is called Sītibhāva, the third is called Bāla-bātala, the fourth is called Ratanā-bālanā.
依脈之虫名架栗俠那。	The worm that depends on the veins is called Kālī-kṣaṇa.
依脈根之虫復有二種：	There are two types of worms at the root of the veins:
一名尸婆羅、二名優婆尸尸羅。	one is named Sībala, the second Upasīsīla.
依骨之虫復有四種：	There are four types of worms that depend on the bones:
一名遏褫(除里反)毘馱、二名安那毘馱、三名殆(塗履反)履拕毘拕、四名遏褫絙可羅。	one is called Aṭṭhi-vidha, the second Anā-vidha, the third Dāḷi-dā-vidha, the fourth Aṭṭhi-kaṅkāla.
依髓之虫復有二種：	There are two types of worms that depend on the marrow:
一名弭(亡比反)社、二名弭社尸羅。	one is called Miñja, the other Miñja-sīla.
依脾之虫復有二種：	There are two types of worms that depend on the spleen:
一名尼羅、二名比多。	one is called Nīla, the other Pīta.
依心之虫復有二種：	There are two types of worms that depend on the heart:
一名死毘多、二名優鉢拕毘多。	one is called Jīvita, the other is called Uppāda-jīvita.
依心根之虫復有二種：	There are two types of worms at the root of the heart:
一名滿可、二名尸羅。	one is called Mukhā, the other Sīlā.
依肪之虫復有二種：	There are two types of worms that depend on the fat:
一名哿羅、二名哿羅尸羅。	one is named Gala, the second Gala-sīla.
依膀胱之虫復有二種：	There are two types of worms that depend on the bladder:
一名弭哿羅、二名摩訶哿羅。	one is named Migala, the second Mahā-gala.
依膀胱根復有二種：	There are two types of worms at the root of the bladder:
一名哿羅、二名哿羅尸羅。	one is named Gala, the second Gala-sīla.
依胞之虫復有二種：	There are two types of worms that depend on the amniotic sac:
一名娑婆羅、二名摩訶沙婆羅。	one is named Sābala, the second Mahā-sābala.
依胞根之虫復有二種：	There are two types of worms at the root of the amniotic sac:
一名賴多、二名摩訶賴多。	one is named Ratta, the second Mahā-ratta.
依小腸之虫復有二種：	There are two types of worms that depend on the small intestine:
一名帚賴多、二名摩訶賴多。	one is named Jhālaratta, the second Mahā-ratta.
依腸根之虫復有二種：	There are two types of worms at the root of the intestine:
一名波、二名摩訶死波。	one is called Pā, the other Mahā-jīvā.
依大腸根虫復有二種：	There are two types of worms at the root of the large intestine:
一名安那婆呵、二名[巾*尃]果婆呵。	one is named Anna-vāha, the second Pubba-gandha-vāha.
依胃之虫復有四種：	There are four types of worms that depend on the stomach:
一名優受哿、二名優社婆、三名知社婆、四名先市婆。	one is named Ujjuka, the second Ujjibhā, the third Jībhā, the fourth Sancibhā.
依熟藏之虫復有四種：	There are four types of worms that depend on the digested food store:
一名婆呵那、二名摩訶婆呵那、三名陀那槃、四名粉那母可。	one is named Vāhana, the second Mahā-vāhana, the third Dhanapāla, the fourth Puṇṇa-mukhā.
依膽之虫名必多離訶，依唾之虫名纖呵，依汗之虫名隨陀離呵，依脂之虫名弭陀離呵。	The worm that depends on the gall is named Pitta-lihā. The worm that depends on the saliva is named Jivhā. The worm that depends on the sweat is named Seda-lihā. The worm that depends on the grease is named Meda-lihā.
依強之虫復有二種：	There are two types of worms that depend on the strong [parts]:
一名藪婆呵母、二名社摩契多。	one is named Subhāmukha, the second Dīghamukha.
依彊根虫復有三種：	There are three types of worms at the root of the strong [parts]:
一名處呵母珂、二名陀虜呵母珂、三名娑那母珂。	one is named Acchāmukha, the second Dāruṇāmukha, the third Sāmāmukha.
有五種虫，依於身前食於身前、依於身後食於身後、依於身左食於身左、依於身右食於身右，虫名栴陀、死羅、脣呵、死羅不、偷羅等。	There are five types of worms that live in the front of the body and eat the front of the body, live in the back of the body and eat the back of the body, live on the left of the body and eat the left of the body, live on the right of the body and eat the right of the body; the worms are named Caṇḍa, Sīla, Jivhā, Sīlāputta, Thūla, etc.
依下二孔有三種虫：	In the lower two orifices there are three types of worms:
一名拘樓拘羅唯喻、二名遮羅喻、三名寒頭波拕。	one is called Kulakula-viyu, the second Cālayu, the third Gandu-pāda.
如是以虫居止當念身性。	In this way, one should recollect the nature of the body through the worms that inhabit it.
云何以安當念身自性？	How should one recollect the nature of the body through its arrangement?
於足骨脛骨安住，脛骨於髀骨安住，髀骨於髂骨安住，髂骨於脊骨安住，脊骨於脾骨安住，脾骨於臂骨安住，臂骨於項骨安住，項骨於頭骨安住，頭骨於頰骨安住，頰骨於齒骨安住。	The foot bones rest on the shin bones, the shin bones rest on the thigh bones, the thigh bones rest on the hip bones, the hip bones rest on the spine, the spine rests on the shoulder blades, the shoulder blades rest on the arm bones, the arm bones rest on the neck bones, the neck bones rest on the skull, the skull rests on the jaw bones, and the jaw bones rest on the teeth bones.
如是此身骨節纏裹，以皮覆上，成此穢身。	Thus, this body is a bundle of bones wrapped up and covered with skin, forming this foul body.
從行業生，非餘能造。	It arises from the actions of karma, and cannot be created by anything else.
如是以安當念身自性。	In this way, through its arrangement, one should recollect the nature of the body.
云何以聚當念身自性？	How does one recollect the nature of the body as an accumulation?
九頭骨、兩頰骨、三十二齒骨、七項骨、十四胸骨、二十四脇骨、十八脊骨、兩髂骨、六十四手骨、六十四足骨、依肉六十四軟骨，此三百骨、八百節、九百筋纏、九百肉丸、一萬七千湊、八百萬髮、九萬九千毛、六十間、八萬虫種，膽唾腦各一波賴他，梁言重四兩。	Nine skull bones, two cheek bones, thirty-two teeth bones, seven neck bones, fourteen chest bones, twenty-four rib bones, eighteen spinal bones, two hip bones, sixty-four hand bones, sixty-four foot bones, and sixty-four soft bones in the flesh. These three hundred bones, eight hundred joints, nine hundred entwining tendons, nine hundred balls of flesh, seventeen thousand pores, eight million hairs, ninety-nine thousand body hairs, sixty parts, eighty thousand species of worms, gall, saliva, and brain each one palatha, which in the Liang language means four ounces in weight.
血一阿咃，梁言以三升。	Blood is one āḷhaka, which in the Liang language is three sheng.
如是等不可稱計種種形，唯是屎聚屎集名身。	Such innumerable and various forms are but a heap of filth, an accumulation of filth called the body.
如二聚，當念身自性。	As two heaps, one should recollect the nature of the body.
云何以憎當念身自性？	How should one recollect the nature of the body by its repulsiveness?
彼所重物第一清淨所愛服飾，如是花香塗身，衣服莊嚴，眠坐隱囊，枕褥𣰽毺㲩𣰆床帳臥具等，種種飲食住止供養，心生愛重後成憎惡。	The things that are most valued, the purest and most beloved garments, such as flowers, perfumes applied to the body, adorned clothing, hidden bags for sleeping and sitting, pillows, mattresses, rugs, carpets, couches, canopies, bedding, etc., various kinds of food, lodging, and offerings, which the mind cherishes, later become objects of disgust.
如是以憎惡，當念身自性。	In this way, through its repulsiveness, one should recollect the nature of the body.
云何以不清淨當念身自性？	How can one recollect the nature of the body through its impurity?
如是衣物種種服飾，已不淨潔，可更浣治還得清淨。	These clothes and various adornments, once they are not clean, can be washed and treated to become clean again.
何故？	Why?
以性清淨故。	Because their nature is pure.
此身不淨，不能令淨。	This body is impure and cannot be made pure.
復次以香塗身、以香水洗浴不能令淨。	Furthermore, applying perfume to the body and bathing with fragrant water cannot make it pure.
何以故？	Why?
性不淨故。	Because its nature is impure.
如是以不清淨念身自性。	In this way, one should recollect the nature of the body through its impurity.
云何以處當念身自性？	How does one recollect the nature of the body by its location [of diseases]?
如花依池生、如果依果處生，如是此身從種種煩惱疾患故生。	Just as flowers grow from a pond, and fruits grow from their place on the tree, so this body is born from various afflictions and diseases.
如是眼痛、耳痛、鼻痛、舌痛、身痛、頭痛、口痛、齒痛，患嗽急氣、寒熱腹痛、心悶癎狂、風病霍亂、癩癭吐血、癬瘡疥瘑、痳𤵘寒病等，此身有無邊過患。	Thus, eye pain, ear pain, nose pain, tongue pain, body pain, headache, mouth pain, tooth pain, cough, shortness of breath, chills, fever, abdominal pain, heart distress, epilepsy, wind disease, cholera, leprosy, goiter, vomiting blood, ringworm, sores, scabies, smallpox, pustules, cold diseases, etc., this body has boundless afflictions.
如是以處當念身自性。	In this way, by its location [of diseases], one should recollect the nature of the body.
云何以不知恩當念身自性？	How does one recollect the nature of the body by its ingratitude?
其人雖復料理自身以最勝飲食，或洗浴摩香眠坐衣帔以自莊嚴，此毒樹身反不知恩，向老向病向死，如親友不知恩。	Although a person may care for their own body with the finest food, or adorn themselves with baths, fragrant rubs, sleep, sitting, and robes, this poisonous tree of a body is ungrateful, heading towards old age, sickness, and death, like an ungrateful friend.
如是以不知恩，當念身自性。	In this way, by its ingratitude, one should recollect the nature of the body.
云何以有邊當念身自性？	How does one recollect the nature of the body by its limitations?
此身或可闍維、或可噉食、或可破壞、或可磨滅，此身有邊。	This body may be cremated, or eaten, or destroyed, or ground to dust; this body has its limits.
如是以有邊，當念身自性。	In this way, by its limitations, one should recollect the nature of the body.
彼坐禪人以此門以此行以自性，當念此身。	That meditator, through this gate, this practice, and its nature, should recollect this body.
以念自在、以慧自在，成不亂心。	With mastery of recollection and mastery of wisdom, the mind becomes undisturbed.
若不亂心，諸蓋滅，禪分起，隨其所樂成得勝(念身已竟)。	If the mind is undisturbed, the hindrances are extinguished, the dhyāna factors arise, and one attains supremacy according to one's wish (Recollection of the body is finished).
問：	Question:
云何念寂寂？	What is the recollection of peace?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its domain?
何功德？	What is its merit?
云何修？	How is it cultivated?
答：	Answer:
寂寂者，滅身心動亂。	Peace is the cessation of mental and physical agitation.
已伏斷故，此謂寂寂。	Because it has been subdued and severed, this is called peace.
現念寂寂，彼念、隨念、正念，此謂念寂寂。	Presently recollecting peace; that recollection, continuous recollection, right recollection, this is called the recollection of peace.
以念住不亂，此謂修。	With recollection abiding without disturbance, this is called cultivation.
令起不動功德為相，不調為味，妙解脫為處。	To give rise to the merit of imperturbability is its characteristic, untroubledness is its flavor, and sublime liberation is its domain.
何功德者，若修行念寂寂，成安眠安覺、成寂寂。	As for its merits, if one cultivates the recollection of peace, one will sleep peacefully and wake peacefully, becoming peaceful.
諸根寂寂心願具足，成可愛慚愧具足，常為人所貴重，向善趣、向醍醐。	The sense faculties will be peaceful, the mind's wishes will be fulfilled, one will be lovely and endowed with shame, always respected by others, heading towards a good destination, heading towards Ghee (Nirvana).
云何修彼者，初坐禪人入寂寂坐，攝一切心不起亂心。	How to cultivate it? The beginner meditator enters a quiet sitting, gathers the entire mind and does not give rise to a disturbed mind.
如彼比丘諸根寂寂，心寂寂樂、一處寂寂。	As for that bhikkhu, his sense faculties are peaceful, his mind is peaceful and happy, in one place he is peaceful.
以相應住，彼比丘以身口意若見若聞，以寂寂念、以寂寂功德。	Dwelling in correspondence, that bhikkhu, whether he sees or hears with his body, speech, or mind, with the recollection of peace, with the merit of peace.
如世尊所說：	As the World-Honored One said:
彼比丘戒具足、定具足、慧具足、解脫具足、解脫知見具足。	That bhikkhu is complete in precepts, complete in concentration, complete in wisdom, complete in liberation, complete in the knowledge and vision of liberation.
若比丘得見彼比丘，我說彼大種大恩。	If a bhikkhu gets to see that bhikkhu, I say that he is of great kind and great grace.
若聞彼比丘，我說大恩。	If one hears of that bhikkhu, I say it is a great grace.
若往彼，我說大恩。	If one goes to him, I say it is a great grace.
若視供養彼、若念彼、若隨出家，我說彼大得恩。	If one looks at and makes offerings to him, if one recollects him, if one goes forth following him, I say that he receives great grace.
何故？	Why?
如是等諸比丘聞其說法，得二離憒閙，所謂身離憒閙、心離憒閙。	Such bhikkhus, upon hearing his teaching, attain two kinds of freedom from turmoil: namely, freedom from bodily turmoil and freedom from mental turmoil.
彼比丘入初禪，以寂寂念諸蓋滅：	That bhikkhu, entering the first dhyāna, with the peaceful recollection, the hindrances are extinguished.
若入第二禪，念彼覺觀滅；	If one enters the second dhyāna, one recollects the cessation of initial and sustained thought;
若入第三禪，念彼喜滅；	If one enters the third dhyāna, one recollects the cessation of joy;
若入第四禪，念彼樂滅；	If one enters the fourth dhyāna, one recollects the cessation of pleasure;
若入虛空定，念色想、瞋恚想、種種想滅；	If one enters the concentration on boundless space, one recollects the cessation of the perception of form, the perception of anger, and various other perceptions;
若入識定，念彼虛空滅；	If one enters the concentration on boundless consciousness, one recollects the cessation of the perception of boundless space;
若入無所有定，念彼識入想滅；	If one enters the concentration on nothingness, one recollects the cessation of the perception of boundless consciousness;
若入非想非非想定，念彼無所有想滅；	If one enters the concentration of neither perception nor non-perception, one recollects the cessation of the perception of nothingness;
若入想受滅，念彼想受滅。	If one enters the cessation of perception and feeling, one recollects the cessation of perception and feeling.
若得須陀洹果，念見一處煩惱滅；	If one attains the fruit of stream-entry, one recollects the cessation of defilements in one place of view;
若得斯陀洹果，念麁婬欲瞋恚煩惱滅；	If one attains the fruit of a once-returner, one recollects the cessation of coarse sensual desire and anger defilements;
若得阿那含，念細煩惱婬欲瞋恚滅；	If one attains the state of a non-returner, one recollects the cessation of subtle defilements of sensual desire and anger;
若得阿羅漢果，念彼一切煩惱滅。	If one attains the fruit of an Arhat, one recollects the cessation of all his defilements.
若入泥洹，以寂寂念，一切皆滅。	If one enters Nirvana, with the recollection of peace, all is extinguished.
彼坐禪人，以此門以此行，如是以功德念寂寂，彼心成信。	That meditator, through this gate and this practice, thus with merit recollects peace, and their mind develops faith.
以信自在、以念自在，心成不亂。	With mastery of faith and mastery of recollection, the mind becomes undisturbed.
若不亂心，諸蓋滅，禪分起外行禪成住念。	If the mind is undisturbed, the hindrances are extinguished, the dhyāna factors arise, and the external practice of dhyāna is established in recollection.
寂寂已竟(十念已竟)。	Peace is finished (The Ten Recollections are finished).
於十念處，此散句。	Regarding the ten recollections, this is a miscellaneous section.
若念過去未來佛功德，此謂修念佛；	If one recollects the merits of past and future Buddhas, this is called cultivating the recollection of the Buddha;
如是念緣覺功德。	in the same way, one recollects the merits of Pratyekabuddhas.
若念善說一法，是謂修念法。	If one recollects the well-expounded single Dharma, this is called cultivating the recollection of the Dharma.
若念一聲聞修行功德，此謂修念僧。	If one recollects the practice and merits of a single hearer, this is called cultivating the recollection of the Sangha.
念彼戒，此謂修念戒。	Recollecting their precepts, this is called cultivating the recollection of precepts.
念彼施，此謂修念施。	Recollecting their giving, this is called cultivating the recollection of giving.
若欲樂念施，施於有功德人，當取受相。	If one wishes to delight in the recollection of giving, and gives to a person of merit, one should take up the characteristic of receiving.
若有人受施未施，乃至一摶，悉不應食。	If a person has received an offering but has not yet given, even a single morsel, they should not eat it.
念天者，成就信。	Recollecting the devas means to achieve faith.
有五法當修念天。	There are five dharmas by which one should cultivate the recollection of devas.
解脫道論卷第七	End of the Seventh Fascicle of the Treatise on the Path to Liberation
#----------------------------------------------------------------------	#----------------------------------------------------------------------
#【經文資訊】大正新脩大藏經第 32 冊 No.	#[Sutra Information] Taisho Tripitaka Vol. 32, No. 1648 Treatise on the Path to Liberation
1648 解脫道論	#[Version Record] Release Date: 2023-12, Last Update: 2022-10-12
#【版本記錄】發行日期：	#[Editor's Note] This database was edited by the Chinese Buddhist Electronic Text Association (CBETA) based on the Taisho Tripitaka.
2023-12，最後更新：	#[Original Sources] Provided by layman Hsiao Chen-kuo, Goryeo Canon CD text provided by layman Weixian, provided by a certain North American layman, and new punctuation provided by layman Li Ming-fang.
44846	#[Other Matters] This database may be freely circulated. For details, please refer to the [Copyright Declaration of the Chinese Buddhist Electronic Text Association Database].
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#----------------------------------------------------------------------
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#----------------------------------------------------------------------
解脫道論卷第八阿羅漢優波底沙梁言大光造	Treatise on the Path to Liberation, Fascicle Eight, by Arhat Upatissa, which means Great Light in the Liang language.
梁扶南三藏僧伽婆羅譯	Translated by the Funanese Tripiṭaka Master Saṅghapāla during the Liang Dynasty.
行門品之五	Chapter on the Gates of Practice, Part Five
問：	Question:
云何慈？	What is loving-kindness?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何起？	What is its arising?
何功德？	What are its merits?
云何修行？	How is it practiced?
答：	Answer:
如父母唯有一子，情所愛念，見子起慈、起饒益心。	Like parents who have only one son, whom they love and cherish, when they see their son, they give rise to loving-kindness and a wish to benefit him.
如是於一切眾生，慈心、饒益心，此謂慈。	In the same way, towards all beings, a mind of loving-kindness, a mind of wishing to benefit, this is called loving-kindness.
彼修住不亂，此謂修。	That cultivation abiding without distraction, this is called cultivation.
令起饒益為相，愛念為味，無嗔恚為起。	To give rise to the wish to benefit is its characteristic, love and affection is its flavor, and the absence of ill will is its arising.
若修行慈，成得十一功德：	If one practices loving-kindness, one will attain eleven merits:
安眠、安覺、不見惡夢、為人所愛念、為非人所愛念、諸天守護、火毒刀杖不加其身、使心得速定、面色悅澤、命終不亂、若未得勝法生梵世。	peaceful sleep, peaceful awakening, not seeing bad dreams, being loved by humans, being loved by non-humans, being protected by devas, fire, poison, swords, and staves not harming the body, the mind attaining concentration quickly, the complexion being clear and bright, not being confused at the time of death, and if one has not yet attained a higher state, being born in the Brahma world.
云何修行？	How is it practiced?
初坐禪人樂修行慈，初觀忿恨過患及忍辱功德，心應受持忍辱。	A beginning meditator who wishes to practice loving-kindness should first contemplate the faults of anger and the merits of patience, and the mind should accept and hold to patience.
云何當觀忿恨過患？	How should one contemplate the faults of anger?
若人初起忿恨，焚燒慈心令其心濁，從此增長面目嚬蹙、從此增長口說惡語、從此增長觀於四方、從此增長手捉刀杖、從此增長嗔忿吐血、從此增長散擲財物、從此增長打壞諸物、從此增長或殺他或自殺。	When a person first gives rise to anger, it burns the mind of loving-kindness and makes the mind turbid. From this, the face frowns. From this, one speaks harsh words. From this, one glares in the four directions. From this, one grasps a knife or a staff. From this, one vomits blood in anger. From this, one throws away possessions. From this, one smashes things. From this, one either kills others or kills oneself.
復次若人恒忿恨，或殺父母、或殺阿羅漢、或破僧、或惡心出佛身血，如是作可畏事。	Furthermore, if a person is constantly angry, they may kill their parents, kill an Arhat, cause a schism in the Sangha, or with a malicious mind, cause the Buddha's body to bleed, thus committing such dreadful acts.
如是當觀。	Thus should one contemplate.
復次如是當觀，我名聲聞，若不斷忿恨成可羞慚。	Furthermore, one should contemplate thus: I am called a śrāvaka (hearer). If I do not cut off anger, it is shameful.
我憶鋸喻脩多羅中所說。	I recall what was said in the Kakacūpama Sutta (Simile of the Saw).
我樂善法，若我今忿恨增長，成可憎惡，如人樂浴還入不淨。	I delight in wholesome dharmas. If my anger now increases, it becomes detestable, like a person who enjoys bathing then enters filth again.
我自多聞，若未伏忿恨，人所棄薄，猶如醫師還自霍亂。	I myself am learned. If I have not yet subdued anger, I will be despised by people, just like a physician who suffers from cholera himself.
我為世所為貴，若我不除忿恨，人所棄薄，猶如畫瓶內盛不淨而不覆蔽。	I am esteemed by the world. If I do not eliminate anger, I will be despised by people, like a painted vase filled with filth and left uncovered.
若人有智慧而猶起忿恨，如人故食雜毒。	If a person has wisdom and still gives rise to anger, it is like a person who deliberately eats mixed poison.
何以故？	Why?
從此忿恨，最可棄薄，成苦果報。	From this anger, which is most despicable, a painful result is produced.
如人為毒蛇所嚙，自有毒藥而不肯服，彼人可知樂苦、不樂樂。	Like a person bitten by a poisonous snake who has the antidote but refuses to take it, that person can be known to delight in suffering and not delight in happiness.
如是比丘，若忿恨起不速制伏，彼比丘可知樂苦、不樂樂。	Similarly, a bhikkhu, if anger arises and he does not quickly subdue it, that bhikkhu can be known to delight in suffering and not delight in happiness.
何故？	Why?
從此忿恨最為可畏。	Because this anger is most fearsome.
復次當觀忿恨。	Furthermore, one should contemplate anger.
忿恨者，為怨家所笑、為親友慚愧，雖有深德復被輕賤，本所貴重翻成輕易，若已得稱譽咸被譏毀、若求樂成苦、若不動成令動、若有眼成盲、若聰明成無智。	Anger is laughed at by one's enemies and shamed by one's friends. Even if one has profound virtue, one will be slighted. What was originally valued becomes insignificant. If one has already gained fame, one will be criticized. If one seeks happiness, one will find suffering. If one is unshakable, one will be made to move. If one has eyes, one will become blind. If one is intelligent, one will become witless.
如是當觀忿恨過患。	In this way, one should contemplate the faults of anger.
問：	Question:
云何觀忍辱功德？	How does one contemplate the merits of patience?
答：	Answer:
忍辱是力、是鎧，能護身、能除忿恨，是稱譽，智人所嘆；	Patience is strength, it is armor. It can protect the body and eliminate anger. It is praiseworthy, praised by the wise.
是樂，令不退；	It is happiness, causing non-regression;
是守護，令護一切具足；	it is protection, protecting all and making them complete;
是曉了、令觀諸義，是名為起慚愧。	it is understanding, enabling one to contemplate all meanings; it is what gives rise to shame.
復次當觀，我已剃頭，唯應忍辱，是我所受。	Furthermore, one should contemplate: I have already shaved my head, I should only be patient, this is what I have accepted.
我已受國施，以忍辱心，令彼施主有大果報。	I have already received the offerings of the country. With a patient mind, I cause the donors to have great rewards.
我持聖形飾，我此忍辱是作聖行。	I wear the holy adornments; my patience is the practice of a holy being.
我有瞋恚，令無瞋恚。	I have anger; may I be without anger.
我名聲聞，今實名聲聞。	I am called a hearer; now I am truly called a hearer.
彼檀越施我雜物，以此忍辱，令彼施主得大果報。	That lay-supporter gives me various things; with this patience, I cause that donor to receive a great reward.
我有信，此忍辱是我信處。	I have faith; this patience is the object of my faith.
我有智慧，此忍辱是智慧處。	I have wisdom; this patience is the object of wisdom.
我有忿恨毒，此忍辱是我却毒藥。	I have the poison of anger; this patience is my antidote.
如是觀忿恨過患及忍辱功德，令心受持。	Thus, by contemplating the faults of anger and the merits of patience, one's mind accepts and upholds it.
我當向忍辱，人有惡罵，我當忍辱。	I will turn towards patience. If people curse me, I will be patient.
我當軟，無憍慢。	I will be gentle, without arrogance.
如是坐禪人向忍辱樂，作自饒益，入寂寂處，不亂心，從初其身令滿。	Thus, the meditator, turning towards the joy of patience, for their own benefit, enters a quiet place, with an undisturbed mind, and from the beginning, fills their body.
我復樂樂，心不耐苦。	I also delight in pleasure, but my mind cannot endure suffering.
云何我無怨家、無瞋恚，樂離諸煩閙，成就一切功德。	How can I be without enemies, without anger, delight in being free from all troubles, and be accomplished in all merits?
彼坐禪人制伏其心，作軟心、作堪受持心。	That meditator subdues their mind, making it a soft mind, a mind capable of endurance.
若心成軟，堪受持事，從此應修行慈，於一切眾生如其自身。	If the mind becomes soft and capable of enduring, from this one should practice loving-kindness towards all beings as one would towards oneself.
若坐禪人修行慈，於一切眾生從初不能修慈，於怨家中人、惡人、無功德人、亡人處起慈。	If a meditator practicing loving-kindness cannot at first cultivate loving-kindness towards all beings, they should [not] arouse loving-kindness towards an enemy, a neutral person, a wicked person, a person without merit, or a dead person.
彼坐禪人所貴重人，為起慚愧，不為輕賤、不為所中，為饒益故起慈，於彼不起嫉、不瞋恚，是彼人處初當修慈。	That meditator, towards a person they respect, should arouse loving-kindness for the sake of arousing shame, not for being slighted, not for being harmed, but for their benefit. Towards them, one does not arouse jealousy or anger. Towards that person, one should first cultivate loving-kindness.
初當念其饒益功德、貴重功德，如是以性成就、以稱譽成就、以聞成就、以戒成就、以定成就、以慧成就，我所貴重。	First, one should recollect their beneficial merits and their respected merits. For example, "Accomplished in nature, accomplished in reputation, accomplished in learning, accomplished in morality, accomplished in concentration, accomplished in wisdom, I respect them."
如是以施、以愛語、以利益、以同事成就，是我饒益。	For example, "Accomplished in giving, in kind speech, in beneficial action, in working together, they are a benefit to me."
如是善念所重功德及饒益功德，令起重想及親友想，於彼人處當修行慈、當作饒益，心常覺觀，願無怨心、願無瞋恚，成於安樂。	By thus well recollecting the respected merits and the beneficial merits, one gives rise to a thought of respect and a thought of friendship. Towards that person, one should practice loving-kindness, one should wish to benefit them, the mind should constantly be aware and contemplate, "May they be without enmity, may they be without anger, may they be happy."
願離一切閙、願成就一切功德、願得善利、願有稱譽、願有信、願有樂、願有戒、願有聞慧、願有施、願有慧、願得安眠、願安覺、願不見惡夢、願人所愛敬、願非人所愛敬、願諸天守護、願火毒刀杖等不著身、願速得定心、願面色和悅、願生中國、願值善人、願自身具足、願無疾病、願得長壽、願恒得安樂。	May they be free from all troubles, may they be accomplished in all merits, may they obtain good benefits, may they have a good reputation, may they have faith, may they have happiness, may they have morality, may they have learning and wisdom, may they have generosity, may they have wisdom, may they sleep peacefully, may they awaken peacefully, may they not have bad dreams, may they be loved and respected by people, may they be loved and respected by non-humans, may the devas protect them, may fire, poison, swords, staves, etc., not touch their bodies, may they quickly attain a concentrated mind, may their complexion be pleasant, may they be born in a central country, may they meet good people, may they themselves be complete, may they be without illness, may they have a long life, may they always be happy.
復次如是應思惟：	Furthermore, one should think thus:
於彼不善法，若未生願令不生，若已生願滅斷；	Regarding their unwholesome qualities, if they have not yet arisen, may they not arise; if they have already arisen, may they be extinguished and cut off.
彼善法未生願生，若已生願增長。	Their wholesome qualities that have not yet arisen, may they arise; if they have already arisen, may they increase.
復次彼不愛念法願不生，若已生願滅；	Furthermore, may the things they do not like not arise; if they have already arisen, may they be extinguished.
彼可愛念法未生，彼由慈心得信。	The things they love that have not yet arisen, through a mind of loving-kindness, they will gain faith.
彼坐禪人以信自在取心，以取自在令念住。	That meditator, with mastery of faith, grasps the mind. With mastery of grasping, they establish mindfulness.
以念自在、以取自在、以信自在成不亂心。	With mastery of mindfulness, with mastery of grasping, with mastery of faith, the mind becomes undisturbed.
彼現知不亂，以此門以此行，於彼人修慈心，修已多修。	They, presently knowing that it is not disturbed, by this gate and by this practice, cultivate a mind of loving-kindness towards that person, and having cultivated it, cultivate it much.
彼坐禪人現知不亂，以此門以此行，於彼人修已多修慈心，以軟心、受持心，次第於愛中人修慈想。	That meditator, presently knowing it is not disturbed, through this gate and this practice, having cultivated a mind of loving-kindness towards that person and cultivated it much, with a soft and receptive mind, sequentially cultivates the thought of loving-kindness towards a neutral person.
於所愛人已修慈想，次第於中人當修慈想。	Having cultivated the thought of loving-kindness towards a loved one, one should sequentially cultivate the thought of loving-kindness towards a neutral person.
於中人已修慈想，次第於怨家當修慈想。	Having cultivated the thought of loving-kindness towards a neutral person, one should sequentially cultivate the thought of loving-kindness towards an enemy.
如是於一切眾生，猶如自身，令滿作分別。	In this way, towards all beings, as if they were oneself, one fills them and makes a distinction.
若如是修行慈，若中人處彼慈不行，若坐禪人暫不起慈，當作厭患於我不善不可愛，我樂得善法信心出家。	If one cultivates loving-kindness in this way, and if towards a neutral person that loving-kindness does not proceed, if the meditator for a moment does not give rise to loving-kindness, they should feel revulsion: "It is unwholesome and unlovely for me. I delight in attaining the good Dharma and have gone forth in faith."
我復說言，依大師故，饒益眾生起大慈悲。	I also say that, relying on the great teacher, I should benefit sentient beings and give rise to great loving-kindness and compassion.
於一中人不起慈心，何況於怨家！若如是厭患瞋恚不滅，彼坐禪人為修慈，不應精進。	If I cannot arouse loving-kindness towards a single neutral person, how much less so towards an enemy! If, with such revulsion, anger is not extinguished, that meditator, in order to cultivate loving-kindness, should not strive.
以餘方便應修行，於彼人為除嗔恚。	One should practice with other skillful means to eliminate anger towards that person.
問：	Question:
云何方便除瞋恚？	What are the skillful means to remove anger?
答：	Answer:
與彼應作周旋，應思惟其功德恩、自業所作負債解脫，親族自身罪過不應作意，自現苦諸根自性念滅，知念應當觀空、應作攝受。	One should associate with them, one should reflect on their merits and kindness, on one's own actions and the release from debt, one should not pay attention to the faults of one's relatives and oneself, one should be mindful of the nature of one's own present suffering and the sense faculties, and knowing mindfulness, one should contemplate emptiness and practice acceptance.
彼人雖生瞋恚，若有所乞隨宜施與。	Even though that person gives rise to anger, if they ask for something, one should give it to them as appropriate.
若彼有所施，亦隨宜取與，常共善語，彼所作事亦當隨從。	If they give something, one should also take it as appropriate, always speak kindly with them, and also follow what they do.
如是攝受因，彼此瞋恚成滅。	Through such causes of acceptance, anger towards each other will be extinguished.
於功德者，若見其功德，是功德應思惟，不為非功德。	Regarding merits, if one sees their merits, one should reflect on those merits, not on their non-merits.
如水有草，除草取水。	Like water that has weeds in it, one removes the weeds to get the water.
若彼無功德，應起慈。	If they have no merits, one should arouse compassion.
此人無功德，當向惡趣。	This person has no merits and is headed for an evil destiny.
恩者應思惟彼恩。	As for kindness, one should reflect on their kindness.
若人作不愛敬，令起恩。	If a person acts disrespectfully, one should arouse a sense of kindness.
於彼若已作不愛敬，應作功德。	If one has already acted disrespectfully towards them, one should do something meritorious.
復次已令滅不善是善趣，彼怨成作恩可知。	Furthermore, having caused unwholesomeness to cease is a good destination; that enemy has become a benefactor, one should know.
自業所作者，是人所作惡法、是人所瞋處，於彼惡業當生觀。	As for one's own actions, the evil things that person does, the things that person is angry about, one should contemplate that evil karma.
負債解脫者，若人罵我害我，是初惡業，彼負債解脫。	As for release from debt, if a person scolds me or harms me, that is the first evil karma, and they are released from that debt.
我今作證以觀當作歡喜。	I now witness this and should rejoice in this contemplation.
親族者，於生死眾生相續，是我親族。	As for relatives, in the continuum of beings in saṃsāra, they are my relatives.
已憶，應令起親族想。	Having remembered this, one should arouse the thought of them as relatives.
自身罪過者，其作我相，彼瞋恚從我生，為彼得非功德。	As for one's own faults, the "I" that they create, that anger arises from me, and for them it results in non-merit.
我成相，令起自罪過相。	I become a sign; one should arouse the sign of one's own fault.
不應作意者，無嗔恚相，不應作意，如人不樂見色閉眼。	As for not paying attention, one should not pay attention to the signs of anger, just as a person who does not like to see a color closes their eyes.
苦者，為自苦無障礙，應令起相。	As for suffering, one should give rise to the sign that one's own suffering is unobstructed.
何故？	Why?
如愚癡人，以慈不正憶自作苦，因得心苦。	Like a foolish person who, through loving-kindness, incorrectly recollects and creates their own suffering, and as a result, gets mental suffering.
如是觀可知。	Thus should it be known by contemplation.
於有怨家處，從彼應離其處，使不見不聞，於處當住諸根。	Where there is an enemy, one should leave that place, so as not to see or hear them, and should guard the sense faculties in that place.
自性者，取可愛非可愛境界諸根自性，於此我瞋恚，因是不正憶。	As for self-nature, the self-nature of the sense faculties is to take up lovely and unlovely objects. In this, my anger is due to incorrect recollection.
如是當觀。	Thus should one contemplate.
念滅者，以彼生苦彼得苦，此一切法於一心剎那得滅，我何故與彼非瞋處我當作瞋？	As for the cessation of recollection, because they give rise to suffering and they experience suffering, all these phenomena cease in a single moment of consciousness. Why should I be angry with them in a situation that is not a cause for anger?
如是當觀。	Thus should one contemplate.
和合者，內外不一分和合故生苦，我於一分處不堪作瞋恚心。	As for combination, suffering arises from the combination of various internal and external parts. I cannot be angry at one part.
如是當觀。	Thus should one contemplate.
空者，是人作苦，是人受苦，彼第一義不可得。	As for emptiness, the person who creates suffering and the person who receives suffering are ultimately unobtainable.
此身因緣所生，無眾生、無我界聚草聚等。	This body is produced by causes and conditions; there is no being, no self, it is a heap of elements, a pile of grass, etc.
如是當觀。	Thus should one contemplate.
是故世尊說偈：	Therefore, the World-Honored One spoke this verse:
於村林中住，　　諸苦樂所觸，	Dwelling in villages and forests, one is touched by all sufferings and pleasures.
非從自他燒，　　依煩惱得觸；	It is not from self or other that one is burned; it is through affliction that one is touched.
若無煩惱心，　　誰能觸細滑？	If there is a mind without affliction, who can touch the subtle and smooth?
彼坐禪人如是嗔恚滅，方便明了，於自親友、中人、怨家，已作分別、已得自在心，次第起慈想，當修住處種類。	That meditator, with anger thus extinguished and the skillful means clarified, having made distinctions between their own friends, neutral people, and enemies, and having attained a masterful mind, sequentially gives rise to the thought of loving-kindness and should cultivate the categories of dwelling places.
比丘從彼當修住處，僧眾從彼當修自住處，諸天從彼當修自住處，眾生從彼當修自住處外村，如是從村至村、從國至國，從彼當修一方。	The bhikkhu should then cultivate it for his dwelling place, the community of monks should then cultivate it for their own dwelling place, the devas should then cultivate it for their own dwelling place, and beings should then cultivate it for their own dwelling place outside the village. Thus, from village to village, from country to country, one should then cultivate it for one direction.
彼坐禪人以慈心已令滿一方，從彼二方、從彼三方、從彼四方、從彼四維上下，於一切眾生放慈悲。	That meditator, having filled one direction with a mind of loving-kindness, then fills two directions, then three directions, then four directions, then the four intermediate directions, above and below, and radiates loving-kindness to all beings.
一切世間以慈心最大無量，無怨無嗔恚令滿。	The whole world is filled with a mind of loving-kindness, vast, immeasurable, without enmity, without anger.
彼坐禪人如是修行慈，以三種令安禪，以總攝眾生、以總攝村田、以總攝方。	That meditator, practicing loving-kindness in this way, establishes the dhyāna in three ways: by encompassing all beings, by encompassing all villages and fields, and by encompassing all directions.
以一眾生令安慈禪，如是二三眾生，乃至眾多。	By establishing the dhyāna of loving-kindness with one being, and then with two or three beings, up to many.
於一村田眾生令安慈禪，乃至多村。	By establishing the dhyāna of loving-kindness with the beings of one village and field, up to many villages.
於一方作一眾生令安慈禪，如是乃至四方。	By establishing the dhyāna of loving-kindness with one being in one direction, and so on up to the four directions.
於是若依一眾生修行慈，若其眾生死，其事成失，以失事不堪起慈。	In this, if one practices loving-kindness based on one being, and if that being dies, the object is lost, and with the loss of the object, one is unable to arouse loving-kindness.
是故應廣修慈心，乃至廣行，是時成妙修行、成大果、成大功德。	Therefore, one should cultivate loving-kindness broadly, and when it is practiced broadly, it becomes a sublime practice, of great fruit and great merit.
問：	Question:
慈者，何根？	Loving-kindness, what is its root?
何起？	What is its arising?
何具足？	What is its completeness?
何非具足？	What is its incompleteness?
何事？	What is its object?
答：	Answer:
不貪為根、不嗔恚為根、不癡為根，欲為根、正作意為根。	Non-greed is its root, non-hatred is its root, non-delusion is its root. Desire is its root, right intention is its root.
何起者，是根令起。	What is its arising? It is this root that gives rise to it.
何具足者，若慈成就，殺除瞋恚、除不善愛，令身口意業清淨，此謂具足。	What is its completeness? If loving-kindness is accomplished, it kills and removes anger, removes unwholesome love, and purifies the actions of body, speech, and mind. This is called completeness.
何非具足者，以二因失慈：	What is its incompleteness? Loving-kindness is lost for two reasons:
以自朋生怨，以不善愛；	enmity arises from one's own faction, through unwholesome love;
以對治生怨，以起瞋恚，此謂非具足。	enmity arises from its opposite, through the arising of anger. This is called incompleteness.
何事者，於眾生為事。	What is its object? Its object is sentient beings.
問：	Question:
不然。	Not so.
第一義眾生不可得，云何說眾生為事？	In the ultimate sense, a sentient being cannot be found. How can you say that its object is sentient beings?
答：	Answer:
依諸根種，於世假說眾生。	Based on the variety of sense faculties, the world conventionally speaks of sentient beings.
爾時菩薩摩訶薩修慈流，於一切眾生遍滿十波羅蜜。	At that time, the Bodhisattva-Mahāsattva, cultivating the flow of loving-kindness, pervades all beings and fulfills the ten pāramitās.
問：	Question:
何故然？	Why is that?
答：	Answer:
菩薩摩訶薩於一切眾生行慈，緣饒益成攝受眾生，施於無畏，如是滿檀波羅蜜。	The Bodhisattva-Mahāsattva practices loving-kindness towards all beings, and due to the condition of benefiting them, he embraces them, giving them fearlessness. In this way, he perfects the pāramitā of giving (dāna).
菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，成無苦，不失法用，如父於子。	The Bodhisattva-Mahāsattva practices loving-kindness towards all beings. Based on benefiting all beings, he becomes free from suffering and does not lose the use of the Dharma, like a father to his son.
如是滿戒波羅蜜。	Thus he perfects the pāramitā of morality (śīla).
菩薩摩訶薩於一切眾生行慈，依饒益一切眾生，成無貪意，出離非饒益，向禪向出家。	The Bodhisattva-Mahāsattva practices loving-kindness towards all beings. Based on benefiting all beings, he develops a mind without greed, renounces what is not beneficial, and heads towards dhyāna and renunciation.
如是滿出波羅蜜。	Thus he perfects the pāramitā of renunciation (nekkhamma).
菩薩摩訶薩於一切眾生行慈，依饒益一切眾生，成多思惟，饒益非饒益如義說，方便明了，為除惡、為得善。	The Bodhisattva-Mahāsattva practices loving-kindness towards all beings. Based on benefiting all beings, he thinks much, distinguishing between what is beneficial and what is not beneficial as the meaning is stated, and is skilled in means for eliminating evil and attaining good.
如是滿般若波羅蜜。	Thus he perfects the pāramitā of wisdom (prajñā).
菩薩摩訶薩於一切眾生行慈，依取饒益不捨精進，一切時堅精進相應。	The Bodhisattva-Mahāsattva practices loving-kindness towards all beings. Based on taking up what is beneficial, he does not abandon effort and at all times is endowed with firm effort.
如是滿精進波羅蜜。	Thus, he fulfills the pāramitā of energy (vīrya).
菩薩摩訶薩行慈於一切眾生，依饒益彼眾生，惡語罵詈，成忍辱不忿恨。	The Bodhisattva-Mahāsattva practices loving-kindness towards all beings. Based on benefiting those beings, when faced with harsh words and scolding, he becomes patient and not angry.
如是滿忍辱波羅蜜。	In this way, he fulfills the pāramitā of patience (kṣānti).
菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，說實語於實住受持實。	The Bodhisattva-Mahāsattva practices loving-kindness towards all beings. Based on benefiting all beings, he speaks true words and abides in and upholds the truth.
如是滿實諦波羅蜜。	Thus he fulfills the pāramitā of truth (sacca).
菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，乃至失命誓不捨願，成堅受持誓願。	The Bodhisattva-Mahāsattva practices loving-kindness towards all beings. Based on benefiting all beings, even at the cost of his life, he vows not to abandon his aspiration, becoming firm in upholding his vow.
如是滿受持波羅蜜。	Thus he perfects the pāramitā of resolution (adhiṭṭhāna).
菩薩摩訶薩於一切眾生以自相饒益，滿慈波羅蜜。	The Bodhisattva-Mahāsattva, by benefiting others with his own characteristics, perfects the pāramitā of loving-kindness (mettā).
菩薩摩訶薩於一切眾生修慈，於親友、中人、怨家平等，心離瞋恚愛。	The Bodhisattva-Mahāsattva cultivates loving-kindness towards all beings, and towards friends, neutral people, and enemies, his mind is equal, free from hatred and love.
如是滿捨波羅蜜。	Thus, he fulfills the pāramitā of equanimity (upekkhā).
如是菩薩摩訶薩修行慈，成滿十波羅蜜。	Thus, the Bodhisattva-Mahāsattva, by practicing loving-kindness, fulfills the ten pāramitās.
明慈滿四受持。	Clarifying that loving-kindness fulfills the four resolutions.
爾時菩薩摩訶薩修慈已滿，十波羅蜜成，令滿四受持，所謂諦受持、施受持、寂寂受持、慧受持。	At that time, the Bodhisattva-Mahāsattva, having cultivated and fulfilled loving-kindness, and the ten pāramitās being accomplished, fulfills the four resolutions: namely, the resolution of truth, the resolution of giving, the resolution of peace, and the resolution of wisdom.
於是諦波羅蜜、受持波羅蜜、精進波羅蜜，令滿諦波羅蜜。	In this, the pāramitā of truth, the pāramitā of resolution, and the pāramitā of energy fulfill the resolution of truth.
施波羅蜜、戒波羅蜜、出離波羅蜜，令滿施受持。	The pāramitā of giving, the pāramitā of morality, and the pāramitā of renunciation fulfill the resolution of giving.
忍辱波羅蜜、慈波羅蜜、捨波羅蜜，令滿寂寂受持。	The pāramitā of patience, the pāramitā of loving-kindness, and the pāramitā of equanimity fulfill the resolution of peace.
慧波羅蜜，令滿慧受持。	The pāramitā of wisdom fulfills the resolution of wisdom.
如是菩薩摩訶薩已修慈遍滿，滿十波羅蜜，令滿四受持，令滿二法，所謂奢摩他、毘婆舍那。	Thus the Bodhisattva-Mahāsattva, having cultivated and pervaded with loving-kindness, and fulfilled the ten pāramitās, fulfills the four resolutions, and fulfills the two dharmas, namely, śamatha and vipaśyanā.
於是諦受持、施受持、寂寂受持，令滿奢摩他。	In this, the resolution of truth, the resolution of giving, and the resolution of peace fulfill śamatha.
慧受持，令滿毘婆舍那。	The resolution of wisdom fulfills vipaśyanā.
已滿奢摩他，令滿一切禪解脫定正受，令起雙變定及大悲定。	Having fulfilled śamatha, one fulfills all the dhyānas, liberations, concentrations, and attainments, and gives rise to the concentration of the twin miracle and the concentration of great compassion.
已滿毘婆舍那，令滿一切神通。	Having fulfilled vipaśyanā, one fulfills all the supernormal powers.
辯、力、無畏已滿，令起自然智、一切智。	Having fulfilled eloquence, powers, and fearlessness, one gives rise to natural knowledge and all-knowledge.
如是菩薩摩訶薩修行慈，次第令滿佛地(慈已竟)。	Thus the Bodhisattva-Mahāsattva, by practicing loving-kindness, sequentially fulfills the stage of a Buddha (Loving-kindness is finished).
問：	Question:
云何悲？	What is compassion?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何起？	What is its arising?
何功德？	What are its merits?
云何為修？	How is it cultivated?
答：	Answer:
如父母唯有一子，心所愛念，見子得苦，心起悲惱：	Like parents who have only one son, whom they love in their hearts, when they see their son suffering, their hearts are filled with sorrow and grief:
苦哉如是。	Alas, it is so.
於一切眾生起慈憐愍，此謂為悲。	To have compassion and pity for all beings, this is called compassion.
悲住不亂，此謂修。	Compassion abiding without distraction, this is called cultivation.
不現非饒益為相，樂為味，不害為起，與慈等功德。	Not manifesting what is unbeneficial is its characteristic, pleasure is its flavor, non-harming is its arising, and its merits are equal to those of loving-kindness.
云何修者，初坐禪人入寂寂坐，攝一切心。	How is it cultivated? A beginner meditator enters a quiet sitting and gathers the entire mind.
以不亂心，見彼得病得老得貧，若見若聞如是作意：	With an undistracted mind, seeing another who is sick, old, or poor, whether seeing them or hearing of them, one thinks thus:
彼眾生得苦，云何方便從苦當得解脫？	That being is suffering. By what means can they be liberated from suffering?
復次若見其顛倒，為煩惱纏所縛入於無明，或有功德人而不修學。	Furthermore, if one sees them in a deluded state, bound by the fetters of defilements, entering into ignorance, or having merit but not cultivating it.
若見若聞，如是作意：	Whether seeing them or hearing of them, one thinks thus:
眾生得苦，當生惡趣，云何方便從苦得脫？	Beings are suffering and will be born in evil destinies. By what means can they be liberated from suffering?
復次若見不善法相應、善法不相應，以不可愛法相應、可愛法不相應。	Furthermore, if one sees them associated with unwholesome states and not associated with wholesome states, associated with unlovely states and not associated with lovely states.
若見若聞，如是作意：	Whether seeing them or hearing of them, one thinks thus:
彼眾生得苦，當生惡趣，云何方便從苦得脫？	That being is suffering and will be born in an evil destiny. By what means can they be liberated from suffering?
彼坐禪人以此門以此行，於彼人修行悲心多修行。	That meditator, through this gate and this practice, cultivates a mind of compassion for that person and cultivates it much.
彼坐禪人以此門以此行，於彼人已修悲心已多修悲心，心成和軟堪能受持。	That meditator, through this gate and this practice, having cultivated a mind of compassion for that person and cultivated it much, the mind becomes soft and capable of endurance.
彼次第修行於中人，從彼修行於怨人，餘如初廣說，乃至滿於四方。	They then sequentially practice towards a neutral person, and from there practice towards an enemy. The rest is as explained in detail at the beginning, until it fills the four directions.
問：	Question:
何悲具足？	What is complete compassion? What is incomplete compassion?
何悲不具足？	Answer:
答：	If compassion is accomplished, it eliminates killing, does not give rise to grief and vexation, and eliminates unwholesome love.
若悲成就，除於殺害，不起憂惱，除不善愛。	Compassion is lost for two reasons:
以二因緣失悲：	enmity arises from one's own kin, through the action of grief;
以自親生怨，以憂惱行；	anger arises from its opposite, through the arising of fear.
以對治生忿，以起恐怖。
問：	Question:
苦者不於一切眾生有，不一切時有，云何於一切眾生修於悲？	Suffering does not exist for all beings, nor at all times. How does one cultivate compassion for all beings?
答：	Answer:
眾生已得苦，善取相故。	Because beings have already experienced suffering, one should grasp the characteristic well.
已取彼相，成一切處修悲。	Having grasped that characteristic, one can cultivate compassion everywhere.
復次生死之苦，一切眾生共有，由彼成一切處修行(悲已竟)。	Furthermore, the suffering of birth and death is common to all beings. Because of that, one can practice it everywhere (Compassion is finished).
問：	Question:
云何喜？	What is joy?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何起？	What is its arising?
何功德？	What are its merits?
云何為修？	How is it cultivated?
答：	Answer:
猶如父母唯有一子，心所愛念，見子得樂，心生歡喜：	Just as parents have only one son, whom they love in their hearts, when they see their son experiencing pleasure, their hearts are filled with joy:
善哉如是。	Excellent, it is so.
一切眾生心生歡喜，此謂為喜。	To have a heart full of joy for all beings, this is called joy.
喜住不亂，此謂為修。	Joy abiding without distraction, this is called cultivation.
欣悅為相，無怖為味，除無樂為喜，與慈等功德。	Delight is its characteristic, fearlessness is its flavor, and eliminating displeasure is its [arising as] joy. Its merits are the same as those of loving-kindness.
云何為修者，初坐禪人入寂寂坐，攝一切心，不亂心。	How is it cultivated? A beginner meditator enters a quiet sitting, gathers the entire mind, with an undisturbed mind.
其人性所敬重，見得安樂心生歡喜，若見若聞如是作意：	A person whom one naturally respects, seeing them attain happiness, one's heart gives rise to joy. Whether seeing them or hearing of them, one thinks thus:
善哉善哉！願彼眾生長得歡喜。	Excellent, excellent! May that being long experience joy.
復次若見與不善法不相應與善法相應與，不可愛法不相應與可愛相應，若見若聞，如是作意：	Furthermore, if one sees them unassociated with unwholesome dharmas and associated with wholesome dharmas, unassociated with unlovely dharmas and associated with lovely dharmas, whether seeing or hearing of it, one thinks thus:
善哉善哉！願彼眾生長得歡喜。	Excellent, excellent! May that being long experience joy.
彼坐禪人以此門以此行，於彼人修喜心，以多修行。	That meditator, through this gate and this practice, cultivates a mind of joy for that person and practices it much.
彼坐禪人以此門以此行，於彼人已修喜心，已多修行，成和軟心，堪能受持。	That meditator, through this gate and this practice, having cultivated a mind of joy for that person and practiced it much, achieves a soft mind, capable of endurance.
從彼次第修行於中人，從彼修行於怨人，餘如初廣說，乃至喜滿四方。	From there, one sequentially practices towards a neutral person, and from there practices towards an enemy. The rest is as explained in detail at the beginning, until joy fills the four directions.
喜何具足何不具足？	What is complete joy and what is incomplete joy?
若喜成就除不樂，不起不善愛除綺語。	If joy is accomplished, it eliminates displeasure and does not give rise to unwholesome love, and it eliminates frivolous speech.
以二因失喜：	Joy is lost for two reasons:
以自親生怨，以戲笑起行；	enmity arises from one's own kin, through the arising of playful laughter;
以對治生怨，以不樂起。	enmity arises from its opposite, through the arising of displeasure.
如初廣說(喜已竟)。	As explained in detail at the beginning (Joy is finished).
問：	Question:
云何捨？	What is equanimity?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何起？	What is its arising?
何功德？	What are its merits?
云何為修？	How is it cultivated?
答：	Answer:
猶如父母於一子，非可念非不可念成捨。	Just as parents, towards their only son, are neither fond nor not fond, but become equanimous.
於彼成中心，如是於一切眾生捨護中心，此謂捨。	Towards him, they have a neutral mind. Similarly, towards all beings, to have a protective and neutral mind, this is called equanimity.
捨住不亂，此謂修。	Equanimity abiding without distraction, this is called cultivation.
無所著為相，平等為味，伏恚愛為起，與慈等功德。	Non-attachment is its characteristic, equality is its flavor, and subduing hatred and love is its arising. Its merits are the same as those of loving-kindness.
問：	Question:
云何為修？	How is it cultivated?
答：	Answer:
坐禪人從初與慈俱起、與悲俱起、與喜俱起、已起第三禪，彼坐禪人已得第三禪，自在見慈悲喜過患，愛恚近故，與戲俱起、與踊躍歡喜共起。	A meditator, from the beginning, having arisen with loving-kindness, with compassion, and with joy, has already arisen in the third dhyāna. That meditator, having attained the third dhyāna and mastered it, sees the faults of loving-kindness, compassion, and joy, because they are close to love and hate, and arise together with playfulness and elation.
以過患對治，見捨功德。	By counteracting the faults, one sees the merit of equanimity.
彼坐禪人如是已見慈悲喜過患、已見捨功德，從初於非可愛念非不可愛念人，已與捨俱起念，令心滿足，捨心增長。	That meditator, having thus seen the faults of loving-kindness, compassion, and joy, and having seen the merits of equanimity, from the beginning, towards a person who is neither loved nor unloved, with a mind arisen with equanimity, fills the mind, and the mind of equanimity grows.
已修多修，心成和軟，堪能受持。	Having cultivated it and cultivated it much, the mind becomes soft and capable of endurance.
彼次第於怨人修行，從彼於親友人修行，餘如初廣說可知，乃至滿四方。	They then sequentially practice towards an enemy, and from there practice towards a friend. The rest can be known as explained in detail at the beginning, until it fills the four directions.
彼坐禪人如是修行，與捨俱起第四禪以三種令安：	That meditator, practicing thus, with the fourth dhyāna arisen with equanimity, establishes it in three ways:
已總攝眾生、已總攝村田、已總攝諸方。	by encompassing all beings, by encompassing all villages and fields, and by encompassing all directions.
問：	Question:
若坐禪人現修行捨，於諸眾生云何作意？	If a meditator is presently practicing equanimity, how do they attend to all beings?
答：	Answer:
作意所說，於慈悲喜是當作意。	The intention spoken of is the intention that should be made for loving-kindness, compassion, and joy.
於諸眾生除作歡喜、行歡喜，作意樂中。	For all beings, apart from creating joy and practicing joy, one should be mindful of the pleasure in neutrality.
如人親友久遠別離，初見榮侍心生喜樂，共住已後其心成中。	Like a person whose close friend has been separated for a long time, upon first seeing their glory and service, the heart gives rise to joy and pleasure. After living together for some time, the heart becomes neutral.
如是住慈悲喜，久復成捨攝受。	In this way, dwelling in loving-kindness, compassion, and joy, after a long time, it becomes the acceptance of equanimity.
如是作意修行於捨。	With such an intention, one practices equanimity.
復有人說：	Furthermore, some say:
眾生眾生者如是作意。	"Beings, beings," one should be mindful thus.
云何捨具足、捨不具足？	What is complete equanimity, and incomplete equanimity?
若捨成就，殺除瞋愛，不起無明。	If equanimity is accomplished, it kills and removes hatred and love, and does not give rise to ignorance.
以二因失捨：	Equanimity is lost for two reasons:
以自親生怨，以起無明；	enmity arises from one's own kin, through the arising of ignorance;
以對治生怨，以嗔愛起(捨已竟)。	enmity arises from its opposite, through the arising of hatred and love (Equanimity is finished).
重明四無量義。	Re-clarification of the meaning of the Four Immeasurables.
云何無量散句？	What are the miscellaneous verses on the immeasurables?
四無量以一眾生事起，依餘處修行，如母念兒隨其時節。	The four immeasurables arise with one being as their object, and are cultivated based on other places, like a mother thinking of her child according to the season.
如是於畜生、於犯戒人、於具戒人、於厭欲人、於聲聞人、於緣覺、於正遍知、歸依勝處，成勝無量可知。	Similarly, towards animals, towards those who have broken the precepts, towards those who are endowed with the precepts, towards those who are weary of desire, towards the śrāvakas, towards the pratyekabuddhas, towards the perfectly enlightened ones, by taking refuge in a supreme place, one's immeasurable state becomes supreme, it can be known.
問：	Question:
於慈悲喜，何故三禪起，非第四禪？	Regarding loving-kindness, compassion, and joy, why do they arise in the third dhyāna, and not the fourth?
答：	Answer:
眾生憂惱所起，瞋恚害不樂。	They arise from the sorrow and affliction of beings, and from anger, harm, and displeasure.
彼憂惱以對治，與喜俱生心修行慈悲喜，是故三禪生，非第四禪。	By counteracting that sorrow and affliction, one cultivates loving-kindness, compassion, and joy with a mind co-arisen with joy. Therefore, they arise in the third dhyāna, not the fourth.
復次捨地是第四禪，以二捨成就故，所謂受捨、法中捨。	Furthermore, the ground of equanimity is the fourth dhyāna, because it is accomplished with two kinds of equanimity: namely, equanimity of feeling and equanimity in the midst of phenomena.
於捨地住，於眾生取饒益成捨。	Dwelling on the ground of equanimity, one accepts the benefit of beings and becomes equanimous.
由地故，三無量三禪生，非第四禪。	Because of the ground, the three immeasurables arise in the three dhyānas, not the fourth.
復說於四無量四禪生。	It is also said that the four immeasurables arise in the four dhyānas.
如世尊所說：	As the World-Honored One said:
於四無量，汝比丘當修。	"Regarding the four immeasurables, you, bhikkhu, should cultivate them.
此定有覺有觀，汝當修有覺無觀，汝當修無覺無觀，汝當修與喜俱生，汝當修與樂俱生，汝當修與捨俱生。	This concentration, which has initial and sustained application, you should cultivate. You should cultivate that which has sustained but not initial application. You should cultivate that which has neither initial nor sustained application. You should cultivate that which is co-arisen with joy. You should cultivate that which is co-arisen with pleasure. You should cultivate that which is co-arisen with equanimity."
問：	Question:
此四無量何故說四，非三非五？	Why are these four immeasurables said to be four, not three or five?
答：	Answer:
若然，一切所疑。	If so, all would be in doubt.
復次為瞋恚害無樂，瞋愛對治故成四無量。	Furthermore, for the purpose of counteracting anger, harm, lack of joy, and anger and love, there are four immeasurables.
復說此四唯慈，由人多起瞋恚害惱，為除故以四門成勝。	It is also said that of these four, only loving-kindness is [primary], because people often give rise to anger, harm, and vexation. To eliminate them, it becomes supreme through four gates.
捨者，慈悲喜清淨，瞋愛對治故。	Equanimity is the purification of loving-kindness, compassion, and joy, for the purpose of counteracting anger and love.
四無量一性，種種相可知。	The four immeasurables are of one nature, but have various aspects, it should be known.
如是過患對治故、眾生事故、饒益意故，成一相。	Thus, because of counteracting faults, because of the object being beings, because of the intention to benefit, they become one characteristic.
復說：	It is also said:
法勝故、取事勝故、取饒益勝故，成種種相。	Because the Dharma is supreme, because the object taken is supreme, because the benefit taken is supreme, they have various aspects.
如世尊說於黃衣脩多羅中，於清淨處慈為第一，於虛空處悲為第一，於識處喜為第一，於無所有處捨為第一。	As the World-Honored One said in the Yellow Robe Sutta, in a place of purity, loving-kindness is the first. In a place of emptiness, compassion is the first. In a place of consciousness, joy is the first. In a place of nothingness, equanimity is the first.
問：	Question:
云何得知？	How is this known?
答：	Answer:
由依彼近故，其義可知。	Because it is close to them, its meaning can be known.
問：	Question:
何故？	Why?
答：	Answer:
修慈心於一切眾生，隨從其意。	Cultivating a mind of loving-kindness towards all beings, one follows their inclinations.
以常隨從，於青黃一切入現令作意，以小方便令心得安。	By constantly following, one should presently attend to the blue-yellow all-base. With a small expedient, the mind can be calmed.
是眾生種類事，或色界清淨，一切入放意。	The object is the category of beings, or the pure form realm. The all-base is the release of the mind.
彼坐禪人是時色界得第四禪，是故說慈於清淨第一。	At that time, the meditator attains the fourth dhyāna in the form realm. Therefore, it is said that loving-kindness is the first in purity.
彼坐禪人依色界第四禪慈，是時得越彼。	That meditator, relying on the loving-kindness of the fourth dhyāna of the form realm, at that time surpasses it.
問：	Question:
此淺云何？	This is shallow, how so?
答：	Answer:
以修慈故，心知色界過患。	By cultivating loving-kindness, the mind knows the faults of the form realm.
何故？	Why?
見眾生苦，彼為色因生慈。	Seeing the suffering of beings, that loving-kindness arises because of form.
從此以心知色界過患，於色出離現令作意，於虛空處以小方便，其得心安，以得依故。	From this, the mind knows the faults of the form realm, and presently attends to the renunciation of form. At the sphere of boundless space, with a small expedient, the mind can be calmed, because it has found a support.
是故說悲於虛空第一。	Therefore, it is said that compassion is first in the sphere of boundless space.
彼坐禪人依喜越虛空處。	That meditator, relying on joy, surpasses the sphere of boundless space.
問：	Question:
此義云何？	What is the meaning of this?
答：	Answer:
已修喜故，心無所著，常取無邊識事。	By having cultivated joy, the mind is unattached, and constantly takes up the object of boundless consciousness.
何故？	Why?
此喜於無所著無邊識處安眾生事，從此心無所著，常取無邊識事。	This joy, in the unattached place of boundless consciousness, settles the matter of beings. From this, the mind is unattached and constantly takes up the object of boundless consciousness.
離色著於虛空，無邊識現令起作意，以小方便其心得安，種類事故。	Free from attachment to form, in the boundless space, one presently gives rise to the intention of boundless consciousness. With a small expedient, the mind is calmed, because of the category of the object.
是故說識處為喜第一。	Therefore, it is said that the sphere of consciousness is the first for joy.
問：	Question:
彼坐禪人依捨越識處。	That meditator, relying on equanimity, surpasses the sphere of consciousness.
此義云何？	What is the meaning of this?
答：	Answer:
已修捨故，心成離著。	By having cultivated equanimity, the mind becomes detached.
何故？	Why?
不以修捨得著。	One does not attain attachment by cultivating equanimity.
此眾生得樂得苦，或由喜或由樂。	This being attains pleasure and suffering, either through joy or through pleasure.
從彼以心離著，離無所著無所有處，現令心喜，以小方便其心成安，不著種種事。	From that, the mind is detached. Detached from the unattached sphere of nothingness, one presently makes the mind joyful. With a small expedient, the mind becomes calm, not attached to various things.
何故？	Why?
於無所有處而不得著或識或無邊。	In the sphere of nothingness, one does not get attached to either consciousness or boundlessness.
是故說無所有處捨為第一(散句已竟)。	Therefore, it is said that the sphere of nothingness is the first for equanimity (Miscellaneous verses finished).
問：	Question:
云何觀四大？	What is contemplating the four great elements?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何起？	What is its arising?
何功德？	What is its virtue?
云何修？	How is it cultivated?
答：	Answer:
擇智自相內四大，此謂觀四大。	To discern with wisdom the intrinsic characteristics of the four great elements within, this is called contemplating the four great elements.
彼心住不亂，此謂修。	The mind abiding therein without distraction, this is called its cultivation.
隨觀四大為相，通達空為味，除眾生想為起。	Contemplating the four great elements as they are is its characteristic, penetrating emptiness is its flavor, eliminating the notion of a sentient being is its arising.
何功德者，成得八功德。	As for its virtues, one obtains eight virtues.
若修行觀四大成，能堪恐怖樂不樂，於可愛非可愛成平等心，除男女意思，成大智慧，向善趣、向醍醐，其所有明分法，彼一切成滿修行。	If one cultivates the contemplation of the four great elements to completion, one can endure fear, pleasure, and displeasure, attain an impartial mind towards the lovable and unlovable, eliminate the idea of male and female, attain great wisdom, head towards a good destiny, head towards nirvana, and all the bright-part dharmas that one has, all of them are fully cultivated.
云何修彼者，初坐禪人以二行取諸大：	As for how to cultivate it, a beginner in meditation takes up the great elements in two ways:
以略、以廣。	In brief, and in detail.
問：	Question:
云何以略取諸大？	How does one take up the great elements in brief?
答：	Answer:
彼坐禪人入寂寂坐，攝一切心，不亂心。	That meditator enters a quiet sitting, gathers the entire mind, and does not have a distracted mind.
此身以四大可稱，於此身一切見界：	This body can be described by the four great elements. In this body, one sees all elements:
濕性是水界、熱性是火界、持性是地界、動性是風界。	The moist nature is the water element, the hot nature is the fire element, the solid nature is the earth element, the moving nature is the wind element.
如是此身唯有界，無眾生、無命。	Thus, this body is only elements, without a sentient being, without a life-force.
如是以略取諸界。	In this way, one takes up the elements in brief.
復有說：	It is also said:
彼坐禪人，以略取諸界，以身依膜分別，或以色、或以形、或以處、或以分別。	That meditator, taking up the elements in brief, distinguishes by means of the membrane that covers the body, or by color, or by shape, or by location, or by analysis.
彼坐禪人已略取諸界，依膜分別一切身性，或以色、或以形、或以處、或以分別。	That meditator, having briefly taken up the elements, distinguishes the entire nature of the body based on the membrane, or by color, or by shape, or by location, or by analysis.
依肉分別此身，或以色、或以形、或以處、或以分別。	Distinguishing this body based on the flesh, or by color, or by shape, or by location, or by analysis.
彼坐禪人依肉已分別一切身，或以色、或以形、或以處、或以分別。	That meditator, having distinguished the entire body based on the flesh, or by color, or by shape, or by location, or by analysis.
彼坐禪人依脈分別一切身，或以色、或以形、或以處、或以分別。	That meditator distinguishes the entire body based on the veins, or by color, or by shape, or by location, or by analysis.
彼坐禪人依脈已分別一切身，或以色、或以形、或以處、或以分別。	That meditator, having distinguished the entire body based on the veins, or by color, or by shape, or by location, or by analysis.
從此復依骨分別一切身，或以色、或以形、或以處、或以分別。	From this, one further distinguishes the entire body based on the bones, or by color, or by shape, or by location, or by analysis.
彼坐禪人於此四行，以此四行伏心，令伏作軟心，令心受持。	That meditator, in these four practices, by these four practices subdues the mind, making the mind subdued and soft, making the mind fit for work.
彼坐禪人於此四行，以四行伏心已、作軟已，令受持。	That meditator, in these four practices, having subdued the mind with the four practices, having made it soft, makes it fit for work.
於此四行，有堅性是地界知之，有濕性是水界知之，有熱性是火界知之，有動性是風界知之。	In these four practices, what has a solid nature is known as the earth element, what has a moist nature is known as the water element, what has a hot nature is known as the fire element, and what has a moving nature is known as the wind element.
彼坐禪人於此四行，唯有界，無眾生、無命。	That meditator, in these four practices, sees only elements, without a sentient being, without a life-force.
以比餘行成住。	Compared to other practices, this one is established.
如是以略取諸界。	In this way, one takes up the elements in brief.
云何以廣取諸界？	How does one take up the elements in detail?
以二十行廣取地界。	The earth element is taken up in detail through twenty items.
於此身，髮、毛、爪、齒、皮、肉、筋、脈、骨、髓、腎、心、肝、胇、脾、胃、大腸、小腸、胞、屎、腦。	In this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, veins, bones, marrow, kidneys, heart, liver, lungs, spleen, stomach, large intestine, small intestine, bladder, feces, brain.
以十二行廣取水界，此身有於膽、唾、膿、血、汗、脂、淚、肪、水、唾涕、涎、尿。	The water element is taken up in detail through twelve items. In this body, there is bile, saliva, pus, blood, sweat, fat, tears, grease, water, phlegm, snot, urine.
以四行廣取火界，以是熱、以是暖、以是溫、以是平等消飲食噉甞，此謂火界。	The fire element is taken up in detail through four items: that which is hot, that which is warm, that which is temperate, and that which digests what is eaten and tasted. This is the fire element.
以六行廣取風界，向上風、向下風、依腹風、依背風、依身分風、出入息風。	The wind element is taken up in detail through six items: upward-moving wind, downward-moving wind, wind in the abdomen, wind in the back, wind in the limbs, and the wind of in-and-out breathing.
如是以四十二行見此身，唯有界，無眾生、無命。	Thus, by seeing these forty-two items in this body, one sees only elements, without a sentient being, without a life-force.
如是已廣取諸界。	In this way, one has taken up the elements in detail.
復次先師說：	Furthermore, a former master said:
以十行當觀四大，所謂以語言義、以事、以聚、以散、以無所著、以緣、以相、以種類非種類、以一義種種義。	The four great elements should be contemplated through ten items, namely by verbal meaning, by function, by aggregation, by dispersion, by non-separation, by condition, by characteristic, by similar and dissimilar kinds, and by one meaning and various meanings.
以界釋第一，以言語義章。	The first is the explanation of the elements, the chapter on verbal meaning.
問：	Question:
云何以語言分別諸界？	How does one distinguish the elements by language?
答：	Answer:
二界語言同，所謂同言、勝言。	Two elements have the same language, called common language and specific language.
於是四大，此同言。	Among these four great elements, this is the common language.
地界、水界、火界、風界，此謂勝言。	Earth element, water element, fire element, wind element, this is called the specific language.
問：	Question:
此四大何義？	What is the meaning of these four great elements?
答：	Answer:
大生名大。	"Great" is so-named because they are greatly produced.
有大非實義令現實義，是故名大。	There is a great but non-substantial meaning that makes a substantial meaning manifest, therefore they are named great.
大者，鬼等形名大。	Great, the form of ghosts and the like is named great.
云何大生名大？	How is it that "greatly produced" is named great?
諸界大生。	The elements are greatly produced.
如世尊所說偈：	As the World-Honored One said in a verse:
略說地相，　　有二十萬，　　四那由他；	Briefly speaking of the earth's form, there are two hundred thousand, four nayutas;
水四十萬，　　八那由他；	Water is four hundred thousand, eight nayutas;
風住虛空，	Wind abides in space,
乃九十萬，　　六那由他；	ninety thousand, six nayutas;
世界所住，	The world in which we dwell,
亦以火成，　　世界之中，　　有諸光焰，	is also formed by fire. In the midst of the world, there are various flames,
上至梵世，　　乃極七日。	Reaching up to the Brahma world, even to the seven suns.
如是大生，	Such is their great production,
是故名大。	Therefore they are called great.
問：	Question:
云何大非實義令現實義？	How does a great but non-substantial meaning make a substantial meaning manifest?
答：	Answer:
名大界者，非男非女，以男女色可見。	What is called the great element is neither male nor female, but can be seen with the form of male and female.
界者非長非短，以長短色可見。	The element is neither long nor short, but can be seen with the form of long and short.
界者非樹非山，以樹山色可見。	The element is neither tree nor mountain, but can be seen with the form of tree and mountain.
如是大非實義令現為實義名大。	Thus, a great non-substantial meaning makes a substantial meaning manifest, and is named great.
云何諸鬼等異形？	What are the different forms of ghosts and the like?
如鬼入人身成其身，以鬼形成起四行，或身強、或尿熱、或輕動。	Like a ghost entering a person's body and becoming that body, the four activities arise from the ghost's form: or the body becomes strong, or the urine becomes hot, or one becomes light and agile.
如是於身以火界和合成起四行，以地界和合成堅、以水界和合成流、以火界和合成熱、以風界和合成輕動。	In this way in the body, the fire element in combination gives rise to four activities: the earth element in combination gives rise to hardness, the water element in combination gives rise to fluidity, the fire element in combination gives rise to heat, the wind element in combination gives rise to lightness and movement.
如是鬼形等名大，大者是語言義。	Thus, the forms of ghosts and the like are named great. "Great" is the meaning in language.
問：	Question:
地界水界火界風界者何義？	What is the meaning of earth element, water element, fire element, and wind element?
答：	Answer:
廣大名地義，可飲守護是水義，令光明是火義，去來是風義。	Vastness is the meaning of earth. Drinkable and protective is the meaning of water. To give light is the meaning of fire. To come and go is the meaning of wind.
界者何義？	What is the meaning of "element"?
持自相為義。	To hold its own characteristic is the meaning.
復次地自性是地界，水自性是水界，火自性是火界，風自性是風界。	Furthermore, the intrinsic nature of earth is the earth element, the intrinsic nature of water is the water element, the intrinsic nature of fire is the fire element, the intrinsic nature of wind is the wind element.
云何地自性？	What is the intrinsic nature of earth?
是堅性、強性、厚性、不動性、安性、持性，此謂地性。	It is the nature of hardness, firmness, thickness, immobility, stability, and support. This is the nature of earth.
云何水性？	What is the nature of water?
濕性、澤性、流性、出性、滿性、增長性、喜性、結著性，此謂水性。	It is the nature of moisture, wetness, fluidity, flowing out, fullness, growth, joy, and cohesion. This is the nature of water.
云何火性？	What is the nature of fire?
熱性、暖性、蒸性、熟性、燒性、取性，此謂火性。	It is the nature of heat, warmth, steaming, ripening, burning, and consuming. This is the nature of fire.
云何風性？	What is the nature of wind?
持性、冷性、去來性、輕動性、低性、取性，此謂風性。	It is the nature of support, coldness, coming and going, lightness and movement, downward movement, and carrying. This is the nature of wind.
此界義如是，以語言義應觀界。	The meaning of these elements is thus. One should contemplate the elements through their verbal meaning.
問：	Question:
云何以事觀界？	How does one contemplate the elements by their function?
答：	Answer:
地界持為事，水界結著為事，火界令熟為事，風界遮為事。	The earth element's function is to support. The water element's function is to cohere. The fire element's function is to ripen. The wind element's function is to obstruct.
復次地界立為事，水界下入為事，火界令上為事，風界動轉為事。	Furthermore, the earth element's function is to establish. The water element's function is to penetrate downwards. The fire element's function is to cause things to rise. The wind element's function is to move and turn.
復次二界近故成舉初步，復次二界近故成舉後步。	Furthermore, because two elements are close, the first step is lifted. Furthermore, because two elements are close, the back step is lifted.
二界近故成初坐臥，復次二界近故成後行立。	Because two elements are close, one initially sits and lies down. Furthermore, because two elements are close, one later stands and walks.
二界近故成初懈怠睡眠，二界近故成後精進勇猛。	Because two elements are close, there is initial laziness and sleepiness. Because two elements are close, there is later diligence and courage.
二界近故成初重，二界近故成後輕。	Because two elements are close, there is initial heaviness. Because two elements are close, there is later lightness.
如是以事觀四大。	In this way, one contemplates the four great elements by their function.
云何以聚觀四大？	How does one contemplate the four great elements by their aggregation?
聚者，地界水界火界風界，依此界成色香味觸。	Aggregation means that the earth element, water element, fire element, and wind element, based on these elements, form, smell, taste, and touch are produced.
此八法或多共生住不相離，此合和名聚。	These eight dharmas are often born and abide together and are inseparable. This combination is called an aggregate.
彼復成四種，地聚水聚火聚風聚。	They are further divided into four kinds: earth aggregate, water aggregate, fire aggregate, and wind aggregate.
於是地聚，地界成最多，水界火界風界次第成最少。	In the earth aggregate, the earth element is the most abundant, while the water element, fire element, and wind element are successively the least.
於水聚，水界成最多，地界風界火界成最少。	In the water aggregate, the water element is the most abundant, while the earth element, wind element, and fire element are the least.
於火聚，火界成最多，地界風界水界成最少。	In the fire aggregate, the fire element is the most abundant, while the earth element, wind element, and water element are the least.
於風聚，風界成最多，火界水界地界次第成最少。	In the wind aggregate, the wind element is the most abundant, while the fire element, water element, and earth element are successively the least.
如是以聚觀諸界。	In this way, one contemplates the elements by their aggregation.
問：	Question:
云何以散觀四大？	How does one contemplate the four great elements by their dispersion?
答：	Answer:
觀於地界，從於最細隣空微塵生，此地為水所和故不散，為火所熟成不臭，為風所持成轉。	One contemplates the earth element as arising from the finest neighboring void of dust particles. This earth, because it is mixed with water, does not disperse. Because it is ripened by fire, it does not stink. Because it is supported by wind, it can move.
如是觀。	One contemplates in this way.
復先師說：	A former master also said:
中人身地界碎之為塵，成一斛二升，是時以水和合，成六升五合，以火令熟，隨風起迴轉。	The earth element in a person of average body, when crushed into dust, becomes one hu and two sheng. When mixed with water, it becomes six sheng and five ge. When ripened by fire, it follows the wind and rotates.
如是以散觀諸界。	In this way, one contemplates the elements by their dispersion.
問：	Question:
云何以不相離觀四大？	How does one contemplate the four great elements by their inseparability?
答：	Answer:
地界，水所攝、火所熟、風所持，如是三界和合。	The earth element is embraced by water, ripened by fire, and supported by wind; thus it is combined with the three elements.
水界者，住於地處、火所熟、風所持，如是三界所攝。	The water element abides in the earth, is ripened by fire, and supported by wind; thus it is embraced by the three elements.
火界者，住於地處、水所攝、風所持，如是三界所熟。	The fire element abides in the earth, is embraced by water, and supported by wind; thus it is ripened by the three elements.
風界，住於地處，水所攝、火所熟，如是三界所持。	The wind element abides in the earth, is embraced by water, and ripened by fire; thus it is supported by the three elements.
於地住三界，水所攝三界不散，火所熟三界成不臭，風所持三界得轉直住不散。	On the earth abide the three elements. Embraced by water, the three elements do not disperse. Ripened by fire, the three elements do not stink. Supported by wind, the three elements can move, stand straight, and not disperse.
如是此四界，依展轉成住不散。	Thus, these four elements depend on each other for their existence and do not disperse.
如是以不離觀諸界。	In this way, one contemplates the elements by their inseparability.
問：	Question:
云何以緣觀諸界？	How does one contemplate the elements by their conditions?
答：	Answer:
四因、四緣為起諸界。	Four causes and four conditions give rise to the elements.
云何四？	What are the four?
所謂業、心、時、食。	They are karma, mind, time, and nutriment.
云何業？	What is karma?
從業所生。	That which is born from karma.
四界以二緣成緣，以生緣、以業緣，餘界以依緣成緣。	The four elements are conditioned by two conditions: the birth condition and the karma condition. The remaining elements are conditioned by the dependence condition.
心者，從心所生。	Mind means that which is born from the mind.
四界以六緣成緣，以生緣、以共生緣、以依緣、以食緣、以根緣、以有緣成其緣，餘界以緣、以依緣、以有緣，於入胎時心。	The four elements are conditioned by six conditions: the birth condition, the conascence condition, the dependence condition, the nutriment condition, the faculty condition, and the presence condition are their conditions. The remaining elements are conditioned by the condition, the dependence condition, and the presence condition, at the time of entering the womb.
諸色以七緣成緣，共生緣、展轉緣、依緣、食緣、根緣、報緣、有緣，後生心為初生。	All forms are conditioned by seven conditions: the conascence condition, the mutuality condition, the dependence condition, the nutriment condition, the faculty condition, the result condition, and the presence condition. The later-born mind is for the first-born.
身以三緣成緣，所謂後生緣、依緣、有緣，此時為時所成。	The body is conditioned by three conditions, namely the postnascence condition, the dependence condition, and the presence condition. This time is formed by time.
四大以二緣成緣，生緣、有緣；	The four great elements are conditioned by two conditions: the birth condition and the presence condition;
餘界以二緣成緣，依緣、有緣。	the remaining elements are conditioned by two conditions: the dependence condition and the presence condition.
此食從為食所成。	This nutriment is formed from what is eaten.
四大以三緣成緣，生緣、食緣、有緣；	The four great elements are conditioned by three conditions: the birth condition, the nutriment condition, and the presence condition;
餘界以二緣成緣，所謂依緣、有緣。	the remaining elements are conditioned by two conditions, namely the dependence condition and the presence condition.
於是從業生四界。	Among these, from karma arise the four elements.
共生界展轉以四緣成緣，所謂共生緣、展轉緣、依緣、有緣；	The conascent elements are mutually conditioned by four conditions, namely the conascence condition, the mutuality condition, the dependence condition, and the presence condition;
餘界以緣成緣，所謂依緣、有緣。	the remaining elements are conditioned by a condition, namely the dependence condition and the presence condition.
如是從心生、從時生、從食生可知。	In this way, it can be known that things arise from mind, from time, and from nutriment.
地界者，為餘界住處緣成緣，水界者為餘界作結著緣成緣，火界者為餘界作熟緣成緣，風界者為餘界作持緣成緣。	The earth element serves as the condition of a dwelling place for the other elements. The water element serves as the condition of cohesion for the other elements. The fire element serves as the condition of ripening for the other elements. The wind element serves as the condition of support for the other elements.
如是以緣觀諸界。	In this way, one contemplates the elements by their conditions.
問：	Question:
云何以相觀諸界？	How does one contemplate the elements by their characteristics?
答：	Answer:
堅相地界，濕相水界，熱相火界，冷相風界。	The characteristic of hardness is the earth element, the characteristic of moisture is the water element, the characteristic of heat is the fire element, the characteristic of cold is the wind element.
如是以相觀諸界。	In this way, one contemplates the elements by their characteristics.
問：	Question:
云何以類非類觀諸界？	How does one contemplate the elements by their similar and dissimilar kinds?
答：	Answer:
地界、水界一種類，以重故。	The earth element and the water element are of one kind, because they are heavy.
火界、風界一種類，以輕故。	The fire element and the wind element are of one kind, because they are light.
水界、火界非類，水界能滅，火界令燥，是故非類。	The water element and the fire element are of dissimilar kinds. The water element can extinguish, the fire element can cause dryness, therefore they are of dissimilar kinds.
地界、風界展轉非種類，地界障、風界行，風界能滅地界，是故非種類。	The earth element and the wind element are mutually of dissimilar kinds. The earth element obstructs, the wind element moves. The wind element can destroy the earth element, therefore they are of dissimilar kinds.
復次或四界展轉種類，以展轉緣故；	Furthermore, the four elements are sometimes mutually of a similar kind, because of their mutual conditioning;
或展轉非種類，以自相故。	or they are mutually of a dissimilar kind, because of their individual characteristics.
如是以種類非種類觀諸界。	In this way, one contemplates the elements by their similar and dissimilar kinds.
問：	Question:
云何一性種種性觀諸界？	How does one contemplate the elements by their one nature and various natures?
答：	Answer:
從業生四界，以從業生，所謂一性。	The four elements born from karma, because they are born from karma, are of one nature.
以相種種性，如是從心生、從時生、從食生可知。	By their characteristics, they are of various natures. In this way, that which is born from mind, born from time, and born from nutriment can be known.
四因緣地界，以相一性、以因，所謂種種相。	The earth element of the four causes, by its characteristic, is of one nature; by its cause, it is of various characteristics.
如是四因緣風界、火界。	In this way, the wind element and fire element of the four causes are knowable.
風界可知。	The wind element can be known.
四界以界一性、以大一性、以法一性、以無常一性、以苦一性、以無我一性，以相種種性、以事種種性、以業種種性。	The four elements are of one nature by being elements, one nature by being great, one nature by being dharmas, one nature by being impermanent, one nature by being suffering, one nature by being non-self. By their characteristics, they are of various natures. By their function, they are of various natures. By their karma, they are of various natures.
以心種種性，成種種性；	By the mind, they are of various natures, they become of various natures;
以時種種性，成種種性；	by time, they are of various natures, they become of various natures;
以食種種性，成種種性。	by nutriment, they are of various natures, they become of various natures.
以種種性，成種種性。	By various natures, they become of various natures.
以地種種性，成種種性；	By the earth's various natures, they become of various natures;
以生種種性，成種種性；	by birth's various natures, they become of various natures;
以趣種種性，成種種性。	by destiny's various natures, they become of various natures.
如是，以一性種種性觀諸界。	In this way, one contemplates the elements by their one nature and various natures.
問：	Question:
云何以觀界隷？	How does one contemplate the element-puppet?
答：	Answer:
如巧隷師，以材木作人，一切身分具足，隨逐行走，內繩所連，外假泥飾。	Like a skilled puppet master who makes a person out of wood, with all limbs complete, who follows and walks, connected by internal strings, and decorated with clay on the outside.
形色如人，寶衣莊嚴，或男或女。	Its form and color are like a person, adorned with precious clothes, either male or female.
以人牽繩，或行或舞、或倚或坐。	When a person pulls the strings, it either walks or dances, or leans or sits.
如是此界隷名身。	In this way, this element-puppet is called the body.
以初煩惱為隷師所作，身分具足，為筋繩所連，以肉為泥，以皮為色，虛空為孔，寶衣莊嚴名為男女。	It is made by the initial afflictions as the puppet master, its limbs are complete, connected by sinew-strings, with flesh as clay, with skin as color, with space as its orifices, adorned with precious clothes called male and female.
以其心事為風界所牽，或行或住、或去或來、或申或縮、或語或說。	Pulled by the wind element of its mental affairs, it either walks or stands, or goes or comes, or stretches or contracts, or speaks or talks.
此界隷人與識界共生，以憂惱因緣成憂悲苦惱，或笑或戲、或相拍肩等。	This element-puppet man is born together with the consciousness element. Through the cause and condition of grief and vexation, sorrow, grief, suffering, and vexation arise, or laughter or play, or slapping shoulders, and so on.
食者支持界隷。	Nutriment supports the element-puppet.
命根者受持界隷，以命終界隷分散。	The life-faculty sustains the element-puppet. When life ends, the element-puppet disperses.
若有業煩惱，復更起新界隷。	If there are karma and afflictions, a new element-puppet arises again.
如是生界隷，其初不可知、其後不可知。	Thus the element-puppet is born, its beginning is unknowable, its end is unknowable.
如是以界隷觀諸界。	In this way, one contemplates the elements as an element-puppet.
彼坐禪人，如是以此門以此行，唯觀此身以界隷，無眾生、無壽命。	That meditator, in this way, by this gate and this practice, contemplates this body as only an element-puppet, without a sentient being, without a lifespan.
是時觀以界事，以生心數法受想行識。	At that time, one contemplates the matter of the elements, and the mental factors of feeling, perception, formations, and consciousness that arise.
彼坐禪人已觀名色，從彼觀名色是苦、是貪愛、是苦集。	That meditator, having contemplated name-and-form, from that contemplates name-and-form as suffering, as craving, as the origin of suffering.
觀貪愛滅是苦滅，觀八正道是苦滅具足。	One contemplates the cessation of craving as the cessation of suffering. One contemplates the eightfold noble path as the complete means for the cessation of suffering.
彼坐禪人已廣觀四諦，是時見苦過患，以無常、以苦、以無我，常思惟不散。	That meditator, having broadly contemplated the four truths, at that time sees the fault of suffering, through impermanence, through suffering, through non-self, constantly contemplating without distraction.
以慧見苦滅功德，以寂寂、以妙離。	With wisdom, one sees the virtue of the cessation of suffering, through tranquility, through wonder, through detachment.
彼坐禪人如是現見苦過患、見滅功德，正安於根力覺分，從行相心起證醍醐界(觀四大已竟)。	That meditator, thus presently seeing the fault of suffering, and seeing the virtue of cessation, is properly settled in the faculties, powers, and factors of enlightenment. From the mind arising with the aspect of the path, one realizes the realm of nirvana (contemplation of the four great elements is finished).
問：	Question:
云何於食不耐想？	What is the perception of disagreeableness in food?
何修？	What is its cultivation?
何相？	What is its characteristic?
何味？	What is its flavor?
何處？	What is its location?
何起？	What is its arising?
何功德？	What is its virtue?
云何為修？	How is it cultivated?
答：	Answer:
以所噉甞飲食，彼作意悉不耐，彼想知正知，此謂不耐食想。	Regarding the food that is eaten and tasted, the intention towards it is all of disagreeableness. That perception, knowing and correctly knowing, this is called the perception of disagreeableness in food.
彼想住不亂，此謂修。	That perception abiding without distraction, this is called its cultivation.
於食取過患為相，厭為味，伏氣味愛為起。	Taking up the fault of food is its characteristic, aversion is its flavor, subduing the craving for tastes is its arising.
何功德者，成得八功德。	As for its virtues, one obtains eight virtues.
若修不耐食想，知揣食想、知五欲具足、知色陰、知不淨想、在身念成修滿、從氣味愛縮、離彼心、向善趣向醍醐。	If one cultivates the perception of disagreeableness in food, one knows the perception of morsel-food, knows the completion of the five desires, knows the form aggregate, knows the perception of impurity, the mindfulness of the body is cultivated to fullness, one shrinks from the craving for tastes, the mind is detached from it, and one heads towards a good destiny, towards nirvana.
云何修彼者，初坐禪人入寂寂坐，攝一切心，不亂心，以所噉甞飲食作不耐意。	As for how to cultivate it, a beginner in meditation enters a quiet sitting, gathers the entire mind, does not have a distracted mind, and forms an intention of disagreeableness towards the food that is eaten and tasted.
如是種種百味經營，清淨人所貴重、色香具足所堪大貴，如此飲食入身變成不淨，成不耐、成臭腐、成可憎惡。	In this way, various hundred-flavored preparations, esteemed by pure people, complete with color and fragrance, fit for the greatly honored, such food entering the body turns into impurity, becomes disagreeable, becomes fetid and rotten, becomes detestable and disgusting.
以五行修行不耐食想，所謂以經營、以散用、以處、以流、以聚。	The perception of disagreeableness in food is cultivated through five practices, namely by its seeking, by its consumption, by its location, by its flow, and by its accumulation.
問：	Question:
云何以經營修行不耐食想？	How does one cultivate the perception of disagreeableness in food by its seeking?
此坐禪人，見諸眾生為經營飲食困，行種種惡法，或殺害、或偷盜。	This meditator sees all sentient beings, for the sake of seeking food, suffering, performing various evil actions, such as killing or stealing.
亦見彼眾生受種種苦，知彼所殺害、所縛。	One also sees those sentient beings undergoing various sufferings, knows they are killed, are bound.
亦見眾生造種種惡事，或乞索、或欺誑、詐現精進。	One also sees sentient beings creating various evil deeds, such as begging, or deceiving, fraudulently feigning diligence.
見食如是，令起厭患，以不清淨屎尿流溢，飲食為因，彼作惡業如是。	Seeing food in this way, one gives rise to aversion. Because of impure excrement and urine flowing out, and food being the cause, they commit such evil deeds.
復見出家人，住清淨山林，種種花香禽獸吟嘯，善人所造，或於田野莊嚴具足，樹影林水取他人意，平舒淨妙無諸高下，人見驚訝無諸喧雜。	One further sees renunciants, dwelling in pure mountains and forests, with various flowers, fragrances, and the songs of birds and beasts, created by good people. Or in the countryside, fully adorned, with the shade of trees, forests, and water that please the minds of others, smooth, pure, and wonderful without any highs or lows, which people see with astonishment, without any noise.
是出家人修菩提處，等梵天居，如是住處心無貪著，常行禪誦樂修善事。	This is a place where a renunciant cultivates bodhi, equal to a Brahma dwelling. In such a dwelling place, the mind is without greed or attachment, always practicing meditation and chanting, delighting in cultivating good deeds.
或於寒熱風塵泥雨諸山嶮處，為經營食，因於捉鉢入家乞食。	Or in places of cold, heat, wind, dust, mud, rain, and dangerous mountains, for the sake of seeking food, because of holding a bowl, one enters homes to beg for food.
彼見如是心起厭患，飲食不淨屎尿流出。	Seeing this, the mind gives rise to aversion. Food is impure, excrement and urine flow out.
此經營食，是彼因故。	This seeking of food is the cause of that.
如是當捨，求第一樂。	Thus one should abandon it and seek the supreme bliss.
復次見出家人修行，為乞食，或於馬象惡獸中、或狗野猪處、或惡人所、或不淨處踐踏泥屎。	Furthermore, one sees a renunciant practicing, for the sake of begging for food, perhaps among horses, elephants, and fierce beasts, or in places with dogs and wild boars, or where there are evil people, or treading on mud and feces in impure places.
於他家門少時默住，以衣護身，為得揣食生疑。	At the door of another's house, one stands silently for a short time, protecting the body with a robe, to obtain a morsel of food, giving rise to doubt.
或見彼食猶如狗食，於食起厭。	Or one sees that food as if it were dog's food, and gives rise to aversion towards the food.
此經營食，最可憎惡，何用經營？	This seeking of food is most detestable, what is the use of seeking it?
但從他乞。	Just beg from others.
如是以經營修行食不耐想。	In this way, one cultivates the perception of disagreeableness in food by its seeking.
云何散用修食不耐想？	How does one cultivate the perception of disagreeableness in food through its consumption?
彼坐禪人，如是所得經營飲食，於彼坐食，以濕鮭相雜和軟，以手為簸、以口為臼、以脣收聚、以齒為杵、以舌翻轉、以涎唾淡血共相和合，最可厭惡，如狗嘔吐不可見故。	That meditator, having thus obtained food through seeking, sits down to eat it. It is mixed with moist gruel to make it soft, the hand is used as a winnowing basket, the mouth as a mortar, the lips to gather it, the teeth as a pestle, the tongue to turn it over, it is mixed with saliva, phlegm, and blood, most detestable, like a dog's vomit, not to be looked at.
如是以散用修行不耐食想。	In this way, one cultivates the perception of disagreeableness in food through its consumption.
問：	Question:
云何以處修行不耐食想？	How does one cultivate the perception of disagreeableness in food by its location?
答：	Answer:
如是此食所吞入腹，與不淨和合住生熟藏，以百虫種之所噉食，以煖所熟，成第一厭，如人嘔吐置不淨器。	Thus this food that is swallowed enters the stomach, mixes with impurities and stays in the raw and cooked repositories, is eaten by a hundred kinds of worms, is ripened by warmth, becoming the foremost aversion, like a person's vomit placed in an impure vessel.
如是以處修行不耐食想。	In this way, one cultivates the perception of disagreeableness in food by its location.
問：	Question:
云何以流修行不耐食想？	How does one cultivate the perception of disagreeableness in food by its flow?
答：	Answer:
此食煖所熟，與新故不淨和合，如酒置破杯器。	This food, ripened by warmth, is mixed with new and old impurities, like wine placed in a broken cup.
如是一切身流，隨流入於脈腠面目，九孔九萬九千毛孔皆悉流滿。	In this way, it flows throughout the whole body, following the flow into the veins, pores, face, and eyes. The nine orifices and ninety-nine thousand pores are all filled with its flow.
此食如是流成五分：	This food thus flows and becomes five parts:
一分諸虫所噉、一分火所銷、一分支持身、一分成尿、一分成體。	one part is eaten by various worms, one part is consumed by fire, one part supports the body, one part becomes urine, one part becomes the body.
如是修行不耐食想。	In this way, one cultivates the perception of disagreeableness in food.
問：	Question:
云何以聚修行不耐食想？	How does one cultivate the perception of disagreeableness in food by its accumulation?
答：	Answer:
此流食成身髮毛爪等，令起百一身分；	This flowing food becomes the body's hair, nails, etc., giving rise to a hundred and one body parts;
若不成流，令起百一病惱。	if it does not flow, it gives rise to a hundred and one illnesses and afflictions.
如是以聚修行不耐食想。	In this way, one cultivates the perception of disagreeableness in food by its accumulation.
彼坐禪人，以此門以此行，如是修行不耐食想，成住厭食。	That meditator, by this gate and this practice, thus cultivates the perception of disagreeableness in food and becomes established in aversion to food.
以厭自在心，成不亂。	With a mind masterful in aversion, one achieves non-distraction.
若心不亂，諸蓋滅，禪分起，外行禪成住(不耐食想已竟)。	If the mind is not distracted, the hindrances cease, the factors of dhyāna arise, and the external practice of dhyāna is established (the perception of disagreeableness in food is finished).
無所有處及非非想處，如初地一切入門所說。	The sphere of nothingness and the sphere of neither perception nor non-perception are as described in the section on the first ground and all the entry gates.
於是說偈：	On this, a verse is said:
坐禪人行處，　　所說唯面形，	The sphere of practice for a meditator, what is spoken of is only the outward form,
如人善示導，　　波利弗多國。	Like a person who is a good guide to the country of Pāṭaliputra.
略說得知廣，　　曉了其前後，	Through brief explanation, one comes to know the vast, understanding its beginning and end,
恒觀如非如，　　於此已廣說。	Constantly contemplating what is so and what is not so, this has been explained in detail here.
如是具足相，　　彼一切功德，	Thus the complete characteristics, all their virtues,
如法當分別，　　解脫道行處。	Should be distinguished according to the Dharma, the sphere of practice of the Path of Liberation.
(三十八行品已竟)	(The thirty-eight items of the path are finished)
解脫道論卷第八	Vimuttimagga, Roll 8
#----------------------------------------------------------------------	#----------------------------------------------------------------------
#【經文資訊】大正新脩大藏經第 32 冊 No.	#【經文資訊】Taisho Tripitaka Vol. 32, No. 1648 Vimuttimagga
1648 解脫道論	#【版本記錄】Release Date: 2023-12, Last Update: 2022-10-12
#【版本記錄】發行日期：	#【編輯說明】This database was edited by the Chinese Buddhist Electronic Text Association (CBETA) based on the Taisho Tripitaka.
2023-12，最後更新：	#【原始資料】Provided by Mr. Xiao Zhenguo, Goryeo Canon CD text provided by Mr. Weixian, provided by a certain North American master, new punctuation provided by Mr. Li Mingfang.
44846	#【其他事項】This database can be freely circulated. For details, please refer to the [Copyright Statement of the Chinese Buddhist Electronic Text Association Database].
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#----------------------------------------------------------------------
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#----------------------------------------------------------------------
解脫道論卷第九	Vimuttimagga, Roll 9

9 - CHAPTER 9 Five Direct Knowledges

阿羅漢優波底沙梁言大光造	Composed by the Arhat Upatissa, which in the Liang language means "Great Light."
梁扶南三藏僧伽婆羅譯	Translated in the Liang dynasty by the Tripiṭaka master Saṅghapāla from Funan.
五通品第九	Chapter Nine: The Five Supernormal Powers
爾時坐禪人，如是已作定自在，住於第四禪，能起五神通，所謂身通、天耳通、他心智通、宿命通、天眼通。	At that time, the meditator, having thus achieved mastery of concentration, abiding in the fourth dhyāna, can give rise to the five supernormal powers, namely the supernormal power of the body, the supernormal power of the divine ear, the supernormal power of knowing others' minds, the supernormal power of knowing past lives, and the supernormal power of the divine eye.
身通者變義，天耳者越人耳義，他心智者了他意義，宿命者憶前生義，天眼通者過人眼見。	The supernormal power of the body means transformation. The supernormal power of the divine ear means surpassing the human ear. The supernormal power of knowing others' minds means knowing the minds of others. The supernormal power of knowing past lives means remembering previous births. The supernormal power of the divine eye means seeing beyond the human eye.
問：	Question:
幾種變？	How many kinds of transformation are there?
阿誰修變？	Who cultivates transformation?
云何應起變？	How should one give rise to transformation?
答：	Answer:
變有三種，謂受持變、作變、意所作變。	There are three kinds of transformation: the transformation of sustaining, the transformation of creation, and the transformation created by the mind.
云何受持變？	What is the transformation of sustaining?
彼坐禪人，以一成多、以多成一，以身增長乃至梵世，此謂受持變。	That meditator makes one into many, and many into one, and increases the body until it reaches the Brahma world. This is called the transformation of sustaining.
云何作變？	What is the transformation of creation?
彼坐禪人，捨自性身現童子形，或現龍形、或現梵王形，如是等此謂作變。	That meditator abandons their own body and manifests the form of a child, or manifests the form of a dragon, or manifests the form of a Brahma king, and so on. This is called the transformation of creation.
云何意所作變？	What is the transformation created by the mind?
彼坐禪人，從此身化作餘身，隨意所造一切身分諸根具足，此謂意所作變。	That meditator, from this body, magically creates another body, with all limbs and sense faculties complete according to their will. This is called the transformation created by the mind.
復次變有七種，所謂智變、定變、聖變、業果報所生變、功德人變、明術所造變、方便變。	Furthermore, there are seven kinds of transformation: transformation of wisdom, transformation of concentration, transformation of the noble ones, transformation born of the fruition of karma, transformation of a person of merit, transformation created by magical arts, and transformation of skillful means.
問：	Question:
云何智變？	What is the transformation of wisdom?
答：	Answer:
以現無常為斷常想，成智辯變。	By manifesting impermanence to sever the view of permanence, one accomplishes the transformation of wisdom.
以阿羅漢道斷一切煩惱成智辯，此謂變智辯。	By the path of an Arhat, severing all afflictions, one accomplishes the transformation of wisdom. This is called the transformation of wisdom.
如長老薄拘羅、長老僧吉栗者、長老部吼多波羅，此謂變智辯。	Like the elder Bakula, the elder Saṅgharakkhita, and the elder Pothapāda, this is called the transformation of wisdom.
問：	Question:
云何變定辯？	What is the transformation of concentration?
答：	Answer:
以初禪斷諸蓋成變定辯，以非想非非想定斷無所有變定辯。	By the first dhyāna, severing the hindrances, one accomplishes the transformation of concentration. By the concentration of neither perception nor non-perception, severing the perception of nothingness, one accomplishes the transformation of concentration.
長老舍利弗多、長老先時婆、長老昆檀若，欝多羅優婆夷、沙摩婆底優婆夷，此謂變定辯。	The elder Sāriputta, the elder Sīvali, the elder Kondañña, Uttarā Upāsikā, Sāmāvatī Upāsikā, this is called the transformation of concentration.
問：	Question:
云何聖辯？	What is the transformation of the noble ones?
答：	Answer:
若比丘樂於不耐，當住非不耐想，成住有非不耐想。	If a monk delights in the disagreeable, he should abide in the perception of the non-disagreeable, and becomes established in having the perception of the non-disagreeable.
若比丘樂於非非耐，當住不耐想，成住有不耐想。	If a monk delights in the non-disagreeable, he should abide in the perception of the disagreeable, and becomes established in having the perception of the disagreeable.
若比丘樂於非不耐及非非耐想，當住非非耐想，成住有非非耐想。	If a monk delights in the non-disagreeable and the non-non-disagreeable perception, he should abide in the perception of the non-non-disagreeable, and becomes established in having the perception of the non-non-disagreeable.
若比丘樂於不耐及非非耐，當住不耐想成住有不耐想若取。	If a monk delights in the disagreeable and the non-non-disagreeable, he should abide in the perception of the disagreeable and become established in having the perception of the disagreeable if he takes it.
問：	Question:
云何於非不耐住不耐想？	What does it mean to abide in the perception of the disagreeable in the non-disagreeable?
答：	Answer:
於愛念處以不淨令滿，或以無常取。	Towards an object of affection, one fills it with impurity, or grasps it as impermanent.
問：	Question:
云何於不耐及非不耐，住非不耐想？	What does it mean to abide in the perception of the non-disagreeable in the disagreeable and the non-disagreeable?
答：	Answer:
於不愛念及愛念處，或以慈令滿、或以界取。	Towards a non-beloved and beloved object, one either fills it with loving-kindness or grasps it by its elements.
問：	Question:
云何於非不耐及不耐，住不耐想？	What does it mean to abide in the perception of the disagreeable in the non-disagreeable and the disagreeable?
答：	Answer:
於愛念及不愛念處，或以不淨令滿、或以無常取。	Towards a beloved and a non-beloved object, one either fills it with impurity or grasps it as impermanent.
問：	Question:
云何於不耐及非不耐，離二句住捨念現知？	What does it mean to, in the disagreeable and the non-disagreeable, detach from both and abide with equanimity, mindfulness, and clear comprehension?
答：	Answer:
此比丘以眼見色，成不歡喜不憂，成捨住念現知。	This monk, upon seeing a form with the eye, becomes neither joyful nor sorrowful, and abides with equanimity, mindfulness, and clear comprehension.
如是於一切門，此謂聖辯。	Thus it is for all the sense gates. This is called the transformation of the noble ones.
問：	Question:
云何從業報生變？	What is transformation born from the fruition of karma?
答：	Answer:
一切諸天、一切諸鳥，有人者、有惡趣生者，飛行虛空作變，此謂從業報生變。	All devas, all birds, some humans, and those born in evil destinies, who fly in the sky and perform transformations, this is called transformation born from the fruition of karma.
問：	Question:
云何有功德人變？	What is the transformation of a person of great merit?
答：	Answer:
轉輪王、樹提長者、闍提長者、瞿師羅長者。	A wheel-turning king, the elder Sudatta, the elder Jaṭila, the elder Ghoṣila.
復說有五大功德人變，此謂有功德人變。	It is also said there are five great meritorious persons' transformations. This is called the transformation of a person of great merit.
問：	Question:
云何明術所造變？	What is transformation created by magical arts?
答：	Answer:
持明術人讀誦明術，能飛行虛空，或現作象、或變作馬、或變作車、或變作步、現種種軍，此謂明術所造變。	A person who holds magical arts, by reciting magical arts, can fly in the sky, or manifest as an elephant, or transform into a horse, or transform into a chariot, or transform into infantry, manifesting various kinds of armies. This is called transformation created by magical arts.
問：	Question:
云何方便變？	What is the transformation of skillful means?
答：	Answer:
以出離斷貪欲，以羅漢道斷一切煩惱。	By renunciation, one severs sensual desire. By the Arhat path, one severs all afflictions.
如陶師等其業具足，於是正方便生故一切事變，此謂方便變。	Like a potter and so on, whose craft is complete, through proper skillful means, all things are transformed. This is called the transformation of skillful means.
問：	Question:
云何誰修變辯？	Who cultivates the transformation?
答：	Answer:
於虛空為九、或於虛空為五，一切入以作第四禪自在，是其修變辯。	For the nine in space, or the five in space, all kasinas used to achieve mastery in the fourth dhyāna, this is the cultivation of transformation.
復說色界第四禪以作勝故，是其修變辯。	It is also said that because of the superiority of the form-realm fourth dhyāna, this is the cultivation of transformation.
復說四禪二自在，是其修變辯。	It is also said that with mastery of the two in the four dhyānas, this is the cultivation of transformation.
問：	Question:
云何當起變？	How should one give rise to transformation?
答：	Answer:
此比丘修欲定勝行相應如意足，精進定、心定、慧定亦如是。	This monk cultivates the basis of psychic power associated with the preeminent practice of the desire for concentration, and likewise for the concentration of diligence, the concentration of mind, and the concentration of investigation.
欲者欲樂作變，定者心不亂。	Desire is the desire to perform transformation. Concentration is the mind without distraction.
彼坐禪人欲樂變，變意修行定，受持四種精進，未生惡不善法為不生、已生惡不善法為斷、未生善法為生、已生善法為增長為不忘，為更起、為修滿，此謂勝行。	That meditator desires transformation, cultivates concentration with the intention of transformation, and upholds the four right exertions: for the non-arising of unarisen evil and unwholesome states, for the abandoning of arisen evil and unwholesome states, for the arising of unarisen wholesome states, and for the maintenance, non-forgetting, increase, cultivation, and fulfillment of arisen wholesome states. This is called preeminent practice.
成就者，唯彼三法為滿，語言六分成就。	Accomplishment means that only these three dharmas are fulfilled, and the six parts of language are accomplished.
如意足者，為得如意作道，唯彼法如意足。	The basis of psychic power is the path for attaining the desired result. Only that dharma is the basis of psychic power.
復次是欲定勝行成就，此謂如意足。	Furthermore, this desire for concentration with accomplishment of preeminent practice, this is called the basis of psychic power.
為得如意，以初義修者，修彼法多修，此謂修欲定勝行成就如意足。	For the attainment of the desired result, for the one who cultivates it with the initial meaning, one cultivates that dharma and cultivates it much. This is called cultivating the basis of psychic power associated with the accomplishment of the desire for concentration and preeminent practice.
彼坐禪人如是現修，是其方便。	That meditator, thus presently cultivating, this is their skillful means.
或退或住，彼以精進令起，成精進定勝行，成就如意足。	If one regresses or stagnates, one should arouse it with diligence, accomplishing the preeminent practice of the concentration of diligence, and the basis of psychic power.
若彼方便遲若退若驚怖，彼心遲作速相意，若心退作定心，若心驚怖作捨相，彼成心定勝行，成就如意足。	If that skillful means is slow, or regresses, or is frightened, if the mind is slow, one should form the intention of the aspect of speed. If the mind regresses, one should form a concentrated mind. If the mind is frightened, one should form the aspect of equanimity. This becomes the preeminent practice of the concentration of mind, and the basis of psychic power.
彼若無有煩惱心，歡喜分別饒益不饒益，修行諸法，是其修時。	If that person has no afflictions in their mind, joyfully discriminates between the beneficial and the non-beneficial, and cultivates all dharmas, this is the time for its cultivation.
復此法是不修時，彼成分別定勝行，成就如意足。	If this dharma is not the time for cultivation, that person discriminates the preeminent practice of the concentration of investigation, and the basis of psychic power.
彼坐禪人修四如意足，以作自在心，其身隨心，其心成隨身。	That meditator cultivates the four bases of psychic power, and with a mind that has achieved mastery, the body follows the mind, and the mind follows the body.
彼坐禪人於時安身於心、安心於身，以由身心變、以由心身變、以由身心受持、以由心身受持，或樂想或輕想著於身，於著成住。	That meditator at that time settles the body in the mind, and settles the mind in the body. By the transformation of body and mind, by the transformation of mind and body, by the sustaining of body and mind, by the sustaining of mind and body, or the perception of lightness or the perception of pleasure is applied to the body, and in that application it abides.
彼坐禪人如是現修成最輕，其身成最軟最堪受持，如鐵丸為火所燒隨意作物。	That meditator, thus presently cultivating, becomes most light, the body becomes most soft and most fit for work, like an iron ball heated by fire that can be made into any object.
如是以修心成身輕，以輕故入第四禪，安詳念出能分別虛空，以智受持。	In this way, by cultivating the mind, the body becomes light. Because of lightness, one enters the fourth dhyāna, calmly and mindfully emerges, and is able to distinguish space, sustaining it with wisdom.
如是於虛空此身當起，以智受持，於虛空成起，如風吹綿縷。	In this way, this body should arise in space, sustained by wisdom, and arise in space like a cotton thread blown by the wind.
於是初坐禪人，不當速遠行。	At this, the beginner meditator should not travel far quickly.
何故？	Why?
其來作觀，當起怖畏。	When they come to contemplate, fear will arise.
若有怖，其禪成退。	If there is fear, the dhyāna will regress.
是故初坐禪人，不當速遠行。	Therefore, the beginner meditator should not travel far quickly.
以次第當行。	One should proceed step by step.
最初以一尺漸漸上以觀，復依彼相作精進一尋，以此方便次第，隨其所樂當起。	Initially, one should gradually rise one foot and observe. Then, based on that characteristic, one should make an effort to go one fathom. By this skillful means, step by step, one should arise as one pleases.
問：	Question:
彼坐禪人於虛空或從禪退，彼從虛空轉當落地耶？	If that meditator in space regresses from dhyāna, will they fall from the sky to the ground?
答：	Answer:
不然。	No.
是從其先坐處起，若遠行退者還至先坐處，其見自身如先坐。	They arise from their original seat. If they regress while traveling far, they return to their original seat and see their own body as it was when they were sitting.
有神通人是其止法。	For a person with supernormal powers, this is their method of stopping.
彼坐禪人，如是次第作觀，至受持自在作，不一種變，以一成多、以多成一，或現徹過壁、徹過牆、徹過山，身行無礙猶如虛空，於地或沒或出猶如在水，於水上行猶如行地，行於虛空猶如飛鳥，手摸日月。	That meditator, thus contemplating step by step, until they achieve mastery of sustaining and creating, performs not just one kind of transformation. They make one into many, many into one, or they pass through walls, through ramparts, through mountains, their body moving without obstruction as if in space. They emerge and submerge in the earth as if in water. They walk on water as if on land. They travel in the sky like a flying bird. They touch and stroke the sun and moon.
如是大神通、如是大力身，乃起至于梵世。	With such great supernormal power, with such great strength of body, they rise up to the Brahma world.
以一成多者，以一令多，或一百、或一千、或一萬等。	To make one into many means to make one into many, or a hundred, or a thousand, or ten thousand, etc.
以變入第四禪安詳出，次第以智受持，我當多成多，如小路阿羅漢。	By entering the fourth dhyāna for transformation and calmly emerging, one successively sustains with wisdom, "I will become many." Like the Arhat Cūḷapanthaka.
以多成一者，欲轉多為一，以智受持，我當轉多成一，如長老小路阿羅漢。	To make many into one means wishing to turn many into one, sustaining with wisdom, "I will turn many into one." Like the elder Cūḷapanthaka.
或現或不現，徹過壁、徹過牆、徹過山，行不障礙猶如虛空。	Or visible or invisible, passing through walls, through ramparts, through mountains, moving without obstruction as if in space.
彼坐禪人如是以修行虛空一切入，入第四禪安詳出，徹過壁、徹過牆、徹過山，已轉成轉以智受持，此當成虛空。	That meditator, thus cultivating the all-encompassing kasina of space, enters the fourth dhyāna, calmly emerges, and having transformed what is to be passed through—walls, ramparts, mountains—sustains with wisdom, "This shall become space."
已成虛空，彼坐禪人於虛空徹過壁、徹過牆、徹過山，行不障礙猶如虛空。	It having become space, that meditator passes through walls, ramparts, and mountains in space, moving without obstruction as if in space.
或現者何義開？	"Visible" means to open. "Invisible" means not to open.
或不現者何義不開？	That meditator, without opening, makes an opening, passing through walls, ramparts, and mountains without obstruction.
彼坐禪人不開令開，徹過壁、徹過牆、徹過山，行不障礙。	What does this mean? To make the earth a place for emerging and submerging as if in water.
此何義？	That meditator, thus cultivating the all-encompassing water kasina with the mind, enters the fourth dhyāna, calmly emerges, transforms the earth into a barrier, and sustains with wisdom, "This shall become water."
於地令作出沒猶如在水。	That meditator emerges and submerges in the earth as if it were water.
彼坐禪人如是以心修行水一切入，入於第四禪，安詳出轉地作隔，以智受持，此當成水。	Walking on water, the mind is not obstructed, as if walking on land.
彼坐禪人於地成出沒，猶如性水。	That meditator, thus cultivating the all-encompassing earth kasina with the mind, enters the fourth dhyāna, calmly emerges, transforms water into a barrier, and sustains with wisdom, "This shall become earth."
於水上行，心不障礙，猶如行地。	It having become earth, that meditator walks on water without obstruction, as if walking on the natural ground, traveling in the sky like a flying bird.
彼坐禪人如是以心修行地一切入，入第四禪，安詳出轉水作隔，以智受持，此當成地。	There are three ways of traveling: walking, wind-travel, and mind-travel.
已成地，彼坐禪人於水行不障礙，如行性地，行於虛空猶如飛鳥。	The meditator who has attained the earth kasina concentration sustains a road in the sky and walks on it.
於是三行，步行、風行、心行。	If one attains the wind kasina concentration, one sustains the wind like a cotton thread and travels with the wind.
於是坐禪人得地一切入定，於虛空受持道路以步行。	With mind-travel, one fills the body and mind, either with the perception of pleasure or the perception of lightness.
若得風一切入定，受持風如綿縷如風行。	By applying it to the body, the body becomes light.
以心行，令滿身心，或樂想或輕想。	By mind-travel, one travels like a flying bird.
以著身，身已輕。	Thus with mind-travel, having traveled, one touches and strokes the sun and moon, with such supernormal power, with such divine might.
以心行，行如飛鳥。	That meditator, a meditator with supernormal powers, has attained mastery of the mind.
如是以心行，行已手摸日月，如是神通、如是神力。	By this cultivated mind, they enter the fourth dhyāna, calmly extend their hand to touch the sun and moon, and sustain with wisdom, "This shall become near my hand."
彼坐禪人，有禪人有神通，得心自在。	It becomes near their hand. That meditator, either sitting or lying down, touches and strokes the sun and moon with their hand, and their body rises to the Brahma world.
以是修行心入第四禪，安詳出手摸日月，以智受持，此當成近手。	That meditator with supernormal powers has attained mastery of the mind and delights in traveling to the Brahma world.
彼成近手，彼坐禪人或坐或臥，以手摸捫日月，起身乃至梵世。	Thus, with the four bases of psychic power, with such a cultivated mind, one sustains what is far as near, what is near as far, or sustains many as few, or few as many. With the divine eye, one sees the forms of the Brahma heavens. With the divine ear, one hears the sounds of the Brahma heavens. With the knowledge of others' minds, one knows the minds of the Brahma heavens.
彼坐禪人有神通，得心自在，樂行梵世。	That meditator, with three ways of travel, travels to the Brahma world with two ways. This dharma applies to all transformations of sustaining (transformation of sustaining is finished).
如是四如意足，以如是修行心，於遠受持近、於近受持遠，或多受持少、或少受持多，以天眼見梵天色，以天耳聞梵天聲，以他心智知梵天心。
彼坐禪人三行，以二行行於梵世，是法於一切受持變(受持變已竟)。
爾時坐禪人欲起變意，如是修四如意足，以心得自在，安身於心、安心於身。	At that time, the meditator wishing to give rise to a transformation of creation, thus cultivates the four bases of psychic power, and with a mind that has attained mastery, settles the body in the mind, and settles the mind in the body.
以由身安心、以由心安身，以由身受持心、以由心受持身，或樂想或輕想著於身。	By the mind settling the body, by the body settling the mind, by the mind sustaining the body, by the body sustaining the mind, either the perception of pleasure or the perception of lightness is applied to the body.
已著身，已著身已著成住，如是坐禪人現修其身，成最軟最輕堪受持，如鐵丸為火所燒隨意作物。	Having applied it to the body, having applied it, it becomes established. The meditator thus presently cultivates their body, making it most soft, most light, and fit for work, like an iron ball heated by fire that can be made into any object.
如是坐禪人已如是修行，心成軟堪受持，令滿身心。	That meditator, having cultivated thus, the mind becomes soft and fit for work, filling the body and mind.
彼坐禪人若樂除自形色作童子形，入第四禪安詳出，次第轉童子形。	If that meditator wishes to remove their own form and take on the form of a child, they enter the fourth dhyāna, calmly emerge, and successively transform into the form of a child.
已轉，以智受持，我當成童子形。	Having transformed, they sustain with wisdom, "I shall become the form of a child."
如是作意成童子形。	With such an intention, they become the form of a child.
如是龍形、鳳凰形、夜叉形、阿修羅形、帝釋形、梵形、海形山形林形、師子形虎形豹形象馬形、步軍形，已轉，以智受持，我當成步行軍，如是作意成步行軍。	Similarly for the form of a dragon, a phoenix, a yaksha, an asura, an Indra, a Brahma, the form of the sea, a mountain, a forest, the form of a lion, a tiger, a leopard, an elephant, a horse, the form of an infantry army. Having transformed, they sustain with wisdom, "I shall become an infantry army." With such an intention, they become an infantry army.
問：	Question:
受持變、作變何差別？	What is the difference between the transformation of sustaining and the transformation of creation?
答：	Answer:
以受持變不捨形色受持，以作變捨形色，此謂差別(作變已竟)。	With the transformation of sustaining, one sustains without abandoning one's own form. With the transformation of creation, one abandons one's own form. This is the difference (transformation of creation is finished).
爾時坐禪人欲起意所造變，如是心得自在，修如意足，入第四禪安詳出，於其身內作意，猶如空瓶。	At that time, the meditator wishing to give rise to a transformation created by the mind, thus with a mind that has attained mastery, cultivates the bases of psychic power, enters the fourth dhyāna, calmly emerges, and forms an intention within their body, as if it were an empty vase.
彼坐禪人如是作意，於空自身內隨其所樂為變化，隨其當成轉。	That meditator, with such an intention, within their own empty body, creates a transformation according to their wish, and it transforms into what it should become.
已轉，以智受持，隨其當成。	Having transformed, they sustain with wisdom what it should become.
如是作意，成隨相似，以此方便多作變化，作變化已成行。	With such an intention, it becomes as intended. By this skillful means, one creates many transformations. Having created transformations, one acts.
若坐禪人以所化身欲向梵世，於梵世前即化自身如梵形。	If a meditator wishes to go to the Brahma world with a transformed body, they transform their own body into the form of a Brahma before reaching the Brahma world.
隨意所造，一切身分具足，諸根不少。	Whatever is created by their will, all its limbs and faculties are complete, not lacking.
若神通人於此逍遙，彼所化人亦復逍遙。	If the person with supernormal powers roams freely here, the transformed person also roams freely.
若神通人於此若坐臥、現出煙焰、若問若答，彼所化人亦坐亦臥、亦出煙焰、亦問亦答。	If the person with supernormal powers here sits or lies down, manifests smoke and flames, or asks or answers, the transformed person also sits and lies down, also manifests smoke and flames, also asks and answers.
是其神通所造變化，彼所化人亦以隨作如是等(意所造變已竟)。	This is the transformation created by supernormal power. The transformed person also acts accordingly (transformation created by the mind is finished).
云何散句？	Here are the miscellaneous verses.
變所造色於至時分別，是時彼不現。	The form created by transformation is distinguished when it arrives. At that time, it does not manifest.
未至時分別，於其間樂說，彼受持成不現。	It is distinguished before it arrives. In the interval, one delights in speaking. The sustained form becomes unmanifest.
若不作分別時，念念不現。	If no distinction is made, it is unmanifest moment by moment.
於化人，無壽命根、所化飲食。	In a transformed person, there is no life-faculty, nor transformed food.
事變種智，成九事：	The wisdom of transforming things becomes nine matters:
小事、大事、不可說事、過去事、未來事、現在事、內事、外事、內外事(散句已竟)。	small matters, large matters, ineffable matters, past matters, future matters, present matters, internal matters, external matters, and internal-external matters (miscellaneous verses are finished).
問：	Question:
天耳誰起？	Who gives rise to the divine ear?
云何當起？	How should it be brought about?
答：	Answer:
八一切入。	The eight all-encompassing kasinas.
彼二一切入，於第四禪得自在，從自性耳起天耳界。	Those two all-encompassing kasinas, in which one attains mastery in the fourth dhyāna, from one's own natural ear arises the divine ear element.
復說云何色界於四禪得自在？	It is also said, how can the form realm attain mastery in the four dhyānas?
是其能起。	This is what can give rise to it.
復說於四禪亦起。	It is also said, it also arises in the four dhyānas.
問：	Question:
云何當令起？	How should it be brought about?
答：	Answer:
初坐禪人如是修四如意足，以心得自在，入第四禪安詳出，次第依自性耳界，若遠聲作意聲相、或近聲作意聲相、若大聲作意大聲相、若細聲作意細聲相、若東方聲作意聲相，如是於一切方。	The beginner meditator thus cultivates the four bases of psychic power, and with a mind that has attained mastery, enters the fourth dhyāna, calmly emerges, and successively, based on their own natural ear element, directs their attention to the characteristic of a distant sound, or directs their attention to the characteristic of a near sound, or directs their attention to the characteristic of a loud sound, or directs their attention to the characteristic of a subtle sound, or directs their attention to the characteristic of a sound in the eastern direction, and so on for all directions.
彼坐禪人如是以修行心清白，以耳界清淨，令心行增長。	That meditator, thus cultivating a pure white mind, with a pure ear element, makes the mind's activity grow.
彼坐禪人以天耳界清淨過人耳聞兩聲，所謂天聲、人聲，或遠或近。	That meditator, with the divine ear element pure beyond the human ear, hears two kinds of sounds, namely divine sounds and human sounds, whether far or near.
於是先師說：	On this, a former master said:
初坐禪人，先聞於自身眾生聲，從此復聞身外眾生聲，從此復聞依所住處眾生聲，如是次第作意增長。	The beginner meditator first hears the sounds of beings within their own body, then hears the sounds of beings outside the body, then hears the sounds of beings in the place where they dwell, and thus step by step directs the mind to grow.
復說初坐禪人，不能如是先聞自身眾生聲。	It is also said that the beginner meditator cannot first hear the sounds of beings within their own body in this way.
何以故？	Why?
不能聞細聲，以自性耳非其境界。	Because one cannot hear subtle sounds, as it is not the domain of the natural ear.
初坐禪人遠螺鼓等聲，彼聲依自性耳，以天耳智應作意於聲相，令起天耳智。	For the beginner meditator, for distant sounds of conches, drums, etc., based on the natural ear, one should direct the mind to the characteristic of the sound with the wisdom of the divine ear, to give rise to the wisdom of the divine ear.
或細聲或大聲、或遠聲或近聲，唯天耳應取。	Whether a sound is subtle or loud, distant or near, it should only be apprehended by the divine ear.
於是初坐禪人，不應作意於最可畏。	At this, the beginner meditator should not direct their attention to what is most terrifying.
何以故？	Why?
於可受聲應說欲愛，於可畏聲應說驚怖耳畏智。	For a receivable sound, one should speak of sensual desire. For a terrifying sound, one should speak of fright and the wisdom of fearing the ear.
彼成三事：	This becomes three matters:
小事、現在事、外事。	small matters, present matters, and external matters.
若失自性耳，天耳界亦失。	If the natural ear is lost, the divine ear element is also lost.
於是得聲聞自在，聞千世界聲；	On this, one who has attained the mastery of a śrāvaka hears the sounds of a thousand worlds;
從彼緣覺最多；	from that, a pratyekabuddha hears more;
如來聞無數(天耳已竟)。	the Tathāgata hears countless sounds (divine ear is finished).
問：	Question:
他心智誰能起？	Who can give rise to the knowledge of others' minds?
云何應起？	How should it be brought about?
答：	Answer:
光一切入於第四禪得自在，得天眼起他心智。	One who has mastery of the light kasina in the fourth dhyāna, and has obtained the divine eye, gives rise to the knowledge of others' minds.
云何應起者，初坐禪人如是修四如意足，以心得自在，清白不動，入光一切入。	As for how it should be brought about, the beginner meditator thus cultivates the four bases of psychic power, and with a mind that has attained mastery, pure and unmoving, enters the light kasina.
於第四禪安詳出，從初以光令滿其身，以天眼見其自心意色，此依色意識起，如是知。	Calmly emerging from the fourth dhyāna, one first fills their own body with light, and with the divine eye sees the color of their own mind's intention. This arises depending on the form of consciousness, thus one knows.
以自心變見色變，此色從喜根所起、此色從憂根所起、此色從捨根所起。	By the change in one's own mind, one sees the change in color. This color arises from the root of joy, this color arises from the root of sorrow, this color arises from the root of equanimity.
若與喜根相應心現起，意色如酪酥色；	If a mind associated with the root of joy arises, the color of the intention is like the color of curd or ghee;
若與憂根相應心現起，成如紫色；	if a mind associated with the root of sorrow arises, it becomes like the color of purple;
若與捨根相應心現起，成如蜜色；	if a mind associated with the root of equanimity arises, it becomes like the color of honey;
若與愛欲相應心現起，成如黃色；	if a mind associated with sensual desire arises, it becomes like the color of yellow;
若與瞋恚相應心現起，成如黑色；	if a mind associated with anger arises, it becomes like the color of black;
若與無明相應心現起，成如濁色；	if a mind associated with ignorance arises, it becomes like the color of murky water;
若與信相應及智相應心現起，成如清色。	if a mind associated with faith and wisdom arises, it becomes like a clear color.
彼坐禪人如是以自身變分別色變，爾時以光令滿他身，以天眼見他心意色。	That meditator, thus distinguishing the change of color by the change in their own body, then fills another's body with light, and with the divine eye sees the color of the other's mind's intention.
彼以心變分別色變。	They distinguish the change of mind by the change in color.
以色變分別心變。	They distinguish the change of color by the change in mind.
如是分別起他心智已。	Having thus distinguished and given rise to the knowledge of others' minds.
起他心智除色變分別。	Having given rise to the knowledge of others' minds, one removes the distinction of the change in color.
唯取心事。	One only apprehends the matter of the mind.
彼坐禪人如是以修行心清白。	That meditator, thus cultivating a pure white mind.
或有愛心知有愛心、或無愛心知無愛心，若有瞋恚心知有瞋恚心、若無瞋恚知無瞋恚心。	Whether there is a mind with love, one knows there is a mind with love; or a mind without love, one knows there is a mind without love. If there is a mind with anger, one knows there is a mind with anger; if there is a mind without anger, one knows there is a mind without anger.
如是一切可知。	In this way, all can be known.
他心智者，其事八：	The knowledge of others' minds has eight matters:
小事、大事、道事、無量事、過去事、未來事、現在事、外事。	small matters, large matters, path matters, immeasurable matters, past matters, future matters, present matters, and external matters.
彼無漏他心非凡夫境界、生無色處眾生心，唯佛境界。	That untainted knowledge of others' minds is not the domain of ordinary beings. The minds of beings born in the formless realm are only the domain of the Buddha.
若聲聞得自在，知一千世界心；	If a śrāvaka attains mastery, they know the minds of a thousand worlds;
從此緣覺最多；	from this, a pratyekabuddha knows more;
如來無量(他心智已竟)。	the Tathāgata knows immeasurably (knowledge of others' minds is finished).
問：	Question:
憶宿命智誰能起？	Who can give rise to the knowledge of remembering past lives?
幾種憶宿命智？	How many kinds of knowledge of remembering past lives are there?
云何應起？	How should it be brought about?
答：	Answer:
八一切入二一切入，於第四禪心得自在，是其能起憶宿命智。	The eight all-encompassing kasinas, two all-encompassing kasinas, in which one attains mastery of the mind in the fourth dhyāna, this is what can give rise to the knowledge of remembering past lives.
復說云何色界處？	It is also said, how in the form-realm place?
答：	Answer:
於第四禪心得自在，是其能起。	Attaining mastery of the mind in the fourth dhyāna, this is what can give rise to it.
復說於四禪得起幾種憶宿命？	It is also said, from the four dhyānas arise how many kinds of remembering past lives?
答：	Answer:
三種憶宿命，一者多持生、二者生所造、三者修行所成。	Three kinds of remembering past lives. The first is remembering many births, the second is what was done in those births, the third is what is accomplished through cultivation.
於是多持生者，以四行憶宿命智，善取彼相故、見彼分相故、諸根分明故、攝彼性故。	Among these, for remembering many births, the knowledge of remembering past lives has four practices: because of skillfully grasping their characteristics, because of seeing their partial characteristics, because of the clarity of the faculties, and because of embracing their nature.
此四行多持生憶宿命。	These four practices are for remembering many births.
於彼最勝，彼憶七宿命。	Among them, the highest remembers seven past lives.
諸天、諸龍、諸鳳凰，以生所成憶宿命，於彼最勝憶十四宿命。	Devas, dragons, and phoenixes remember past lives through what is accomplished by birth. Among them, the highest remembers fourteen past lives.
修行所成者，修如意足。	What is accomplished through cultivation is by cultivating the bases of psychic power.
問：	Question:
云何應起憶宿命？	How should one give rise to the memory of past lives?
答：	Answer:
初坐禪人如是修四如意足，以信得自在，清白至不動。	The beginner meditator thus cultivates the four bases of psychic power, and with faith attains mastery, pure and unmoving.
從現坐處，於一日所作事，或以身、或以意、或以口，憶一切事。	From the present sitting place, for the deeds of one day, whether by body, or by mind, or by speech, one remembers all deeds.
如是於夜所作，如是一日二日，次第乃至一月憶彼一切事，如是二月所作事，如是次第乃至一年所作事，如是二年三年百年所作事，如是乃至初生所作事，憶彼一切。	Thus for the deeds done at night, thus for one day, two days, successively up to one month, one remembers all their deeds. Thus the deeds of two months, thus successively up to one year's deeds, thus two years, three years, a hundred years' deeds, thus up to the deeds of one's first birth, one remembers all of them.
爾時久遠過去心心數法有後生、心心數法現生，依初心心數法得生。	At that time, the past mind and mental factors have a later birth, the present mind and mental factors arise depending on the initial mind and mental factors.
以心相續生，現觀因緣，憶識流轉，兩俱不斷，於此世生、於彼世生。	With the continuous arising of the mind, one presently contemplates cause and effect, remembers the stream of consciousness, both without interruption, born in this world, born in that world.
彼坐禪人如是以心修行清白，憶宿命不一種，如是一生二生三生四生等，如是一切。	That meditator, thus with a mind cultivated to purity, remembers past lives not just of one kind, but one life, two lives, three lives, four lives, and so on, all of them.
初坐禪人於此生已憶一切，若坐禪人不能憶彼生，彼不應捨精進，更重令起禪。	The beginner meditator, having remembered everything in this life, if the meditator cannot remember that life, they should not abandon their diligence, but should re-arouse the dhyāna.
已起禪，善哉令自在，如磨鏡法。	Having aroused the dhyāna, good, make it masterful, like the method of polishing a mirror.
善哉已得自在，現憶如初，於彼成憶。	Good, having attained mastery, one presently remembers as at the beginning, and becomes able to remember.
若自從一生出，彼心成憶，彼最樂已見方便。	If one emerges from one life, the mind becomes able to remember, and one has seen the skillful means with great joy.
不可憶畜生生，及無色生及無想生不可想，無想性故。	One cannot remember animal births, nor formless births, nor non-percipient births, because of the nature of non-perception.
長老輸毘多於彼最勝。	The elder Subhūti was the most excellent in this.
憶宿命智七種：	The knowledge of remembering past lives has seven kinds:
小、大、不應說、過去、內、外、內外。	small, large, ineffable, past, internal, external, and internal-external.
於過去已所得道果，或國或村當憶，彼成過去想，憶宿命智。	For the path and fruit already obtained in the past, whether in a country or a village, one should remember them. This becomes a past perception, the knowledge of remembering past lives.
從智憶陰相續，憶宿命智。	From wisdom, one remembers the continuity of the aggregates, the knowledge of remembering past lives.
從此外道憶四十劫，過彼不能憶，身無力故。	From this, outsiders remember forty kalpas, beyond that they cannot remember, because their body lacks the power.
聖聲聞憶一萬劫；	Noble śrāvakas remember ten thousand kalpas;
從此最大聲聞；	from them, the greatest śrāvakas;
從彼最大緣覺；	from them, the greatest pratyekabuddhas;
從彼如來正遍覺，自他宿命及行及處一切。	from them, the Tathāgata, the perfectly enlightened one, remembers his own and others' past lives, as well as their actions and locations, everything.
餘唯憶自宿命，少憶他宿命。	The rest only remember their own past lives, and few remember others' past lives.
正遍覺隨其所樂憶一切，餘次第憶。	The perfectly enlightened one remembers everything as he wishes. The rest remember successively.
正遍覺若入三昧、若不入三昧，若不入三昧常憶；	The perfectly enlightened one, whether entering samādhi or not entering samādhi, always remembers when not in samādhi;
餘唯入三昧(憶宿命智已竟)。	the rest only remember when in samādhi (knowledge of remembering past lives is finished).
問：	Question:
天眼誰起？	Who gives rise to the divine eye?
幾種天眼？	How many kinds of divine eye are there?
云何能起天眼？	How can one give rise to the divine eye?
答：	Answer:
光明為九、或光明為五、或光明一切入事，於第四禪得自在，有眼性是其所能起。	For the nine of light, or the five of light, or the matter of the light kasina, one who has mastery in the fourth dhyāna and has the eye faculty can give rise to it.
幾種天眼者，答二種天眼，業果報所成、修行所成。	As for how many kinds of divine eye there are, the answer is two kinds: that which is accomplished through the fruition of karma, and that which is accomplished through cultivation.
於是典藏天眼，從果報所成，是以得見寶藏或有珠或無珠。	Among these, the divine eye for treasure troves is accomplished through the fruition of karma. With it, one can see treasure troves, whether they contain jewels or not.
修行所成者，修行四如意足。	That which is accomplished through cultivation is by cultivating the four bases of psychic power.
云何能起天眼者，初坐禪人如是修四如意足，以心得自在，清白至不動，光一切入。	As for how one can give rise to the divine eye, the beginner meditator thus cultivates the four bases of psychic power, and with a mind that has attained mastery, pure and unmoving, enters the light kasina.
入第四禪作意光想，及日想受持，此日如夜、此夜如日，以心無礙無所著，現修行心成有光明。	Entering the fourth dhyāna, one forms the perception of light, and sustains the perception of the sun, making this day like night, this night like day. With a mind without obstruction, without attachment, one presently cultivates the mind to have light.
彼坐禪人修行其心成有光明，無闇障礙，過日光明。	That meditator, cultivating the mind to have light, without the obstruction of darkness, surpasses the light of the sun.
彼坐禪人如是心修行，以光明令滿於內，作意色形，以智令滿光明。	That meditator, thus cultivating the mind, fills the inside with light, directs their attention to the shape of forms, and fills the light with wisdom.
彼非天眼，以智見內光明色，此謂天眼。	This is not the divine eye. Seeing the inner light and color with wisdom, this is called the divine eye.
彼坐禪人以天眼清淨過人眼，見眾生或終或生、或麁或妙、或善色或醜色、生於善趣生於惡趣，如業所作。	That meditator, with the divine eye pure beyond the human eye, sees sentient beings at death or at birth, coarse or fine, of good color or ugly color, born in a good destiny or an evil destiny, according to the deeds they have done.
如是一切眾生，於是若能起天眼，此煩惱彼所應斷，所謂疑、不正憶、懈怠、睡眠、慢、邪喜、惡口、急疾精進、遲緩精進、多語、種種想、最觀色。	Thus all sentient beings. Among these, if one can give rise to the divine eye, these afflictions should be severed by that person, namely doubt, incorrect memory, laziness, sleepiness, pride, wrong joy, harsh speech, hasty diligence, slow diligence, much talk, various perceptions, and excessive observation of form.
此煩惱以此一一成就，若令起天眼，其定成退。	If these afflictions are each present, if one gives rise to the divine eye, the concentration will regress.
若其定退，光明亦失，見色亦失，是故彼煩惱善哉應斷。	If the concentration regresses, the light is also lost, and the seeing of form is also lost. Therefore, those afflictions should be well and truly severed.
若已斷此煩惱，若復不得定自在，以不自在天眼成小。	If these afflictions have been severed, but one has not yet attained mastery of concentration, because of the lack of mastery, the divine eye will be small.
彼坐禪人以小天眼知少光明，見色亦小。	That meditator, with a small divine eye, knows little light and sees small forms.
是故世尊說：	Therefore, the World-Honored One said:
是時我小定、是時我小眼，我以小眼知少光明、我見小色。	At that time, my concentration was small, at that time my eye was small. With my small eye, I knew little light, I saw small forms.
是時我無量三昧，是時我無量天眼。	At that time, my samādhi was immeasurable, at that time my divine eye was immeasurable.
我以此無量天眼，我知無量光明、我見無量色。	With this immeasurable divine eye, I know immeasurable light, I see immeasurable forms.
於是初坐禪人非可愛色、非可畏怖色。	At this, the beginner meditator does not see unlovable forms, nor terrifying and fearful forms.
如初說過天眼五種事，所謂小事、現事、內事、外事、內外事。	As stated at the beginning, the divine eye has five matters, namely small matters, present matters, internal matters, external matters, and internal-external matters.
依天眼生四智，未來分智、自所作業智、如行業智、業果報智。	Based on the divine eye, four kinds of wisdom arise: the wisdom of future parts, the wisdom of one's own actions, the wisdom of actions as they are, and the wisdom of the fruition of karma.
於是以未來分智，於未來色當起知之。	With the wisdom of future parts, one knows the forms that will arise in the future.
以自所作業智，見他人所造業，以此業此人當往彼趣。	With the wisdom of one's own actions, one sees the actions created by others, and by this action, this person will go to that destiny.
以如行業智，見人生趣，以此業此人先生此知之。	With the wisdom of actions as they are, one sees the destiny a person is born into, and by this action, one knows this person was born here before.
以業果報智，至此時、至此趣、至此煩惱、至此方便，此業應熟、此業不應熟，此業應多受、此業應少受知之。	With the wisdom of the fruition of karma, one knows that at this time, to this destiny, with these afflictions, with these skillful means, this karma should ripen, this karma should not ripen, this karma should be greatly received, this karma should be little received.
於是聲聞得自在，見一千世間；	Among these, a śrāvaka who attains mastery sees one thousand worlds;
從此緣覺見最多；	from this, a pratyekabuddha sees the most;
如來見無量(天眼已竟)。	the Tathāgata sees immeasurably (divine eye is finished).
於是此散句。	Here are the miscellaneous verses.
以天眼為見色，於一種修行定，唯見色不聲聞。	For seeing form with the divine eye, if one cultivates concentration on one kind, one only sees form and does not hear sound.
若以天耳為聞聲，於一種修行定，唯聞聲不見色。	If for hearing sound with the divine ear, one cultivates concentration on one kind, one only hears sound and does not see form.
若為見聞二俱修行定，亦見亦聞。	If for seeing and hearing both one cultivates concentration, one both sees and hears.
若為見聞知他心修行於定，亦見聞知他心。	If for seeing, hearing, and knowing others' minds one cultivates concentration, one also sees, hears, and knows others' minds.

10 - CHAPTER 10 Exposition of Wisdom (Paññā-niddesa)

若為見一方修行於定，非見餘方，不聞不知他心。	If for seeing one direction one cultivates concentration, one does not see other directions, nor hear, nor know others' minds.
若不少修行於定，於一切方，亦見亦聞，亦知他心。	If one cultivates concentration not a little, in all directions one also sees, also hears, also knows others' minds.
五神通、世間神通，有漏色界繫凡夫共。	The five supernormal powers, the worldly supernormal powers, are common to the desire realm, form realm, and ordinary beings.
若善神通，學人及凡夫共或阿羅漢無記神通。	If they are wholesome supernormal powers, they are common to trainees and ordinary beings, or they are the indeterminate supernormal powers of Arhats.
五神通，不於無色界生(解脫道說神通道已竟)。	The five supernormal powers do not arise in the formless realm (The Path of Liberation's explanation of the path of supernormal powers is finished).
解脫道論分別慧品第十	Vimuttimagga, Chapter Ten: Distinguishing Wisdom
問：	Question:
云何慧？	What is wisdom?
何相？	What is its characteristic?
何味？	What is its flavor?
何起？	What is its arising?
何處？	What is its location?
何功德？	What is its virtue?
慧者何義？	What is the meaning of "wisdom"?
幾功德為得波若？	How many virtues are there for attaining prajñā?
幾種波若？	How many kinds of prajñā are there?
答：	Answer:
意事如見，此謂波若。	To see things of the mind as they are, this is called prajñā.
復次作意饒益不饒益、作意莊嚴，此謂波若。	Furthermore, to direct the mind to what is beneficial and not beneficial, to direct the mind to adornment, this is called prajñā.
如阿毘曇中說：	As stated in the Abhidhamma:
云何波若是？	What is prajñā? Prajñā is wisdom, is knowledge, is the wonderful characteristic of the investigation of dharmas, and the subsequent contemplation.
波若是慧、是智、是擇法妙相隨觀。	That contemplation is clear, discerning, distinguishing, pondering, seeing the great, easily悟, leading to correct knowledge, the hook of wisdom, the root of wisdom, the power of wisdom, the staff of wisdom, the palace of wisdom, the light of wisdom, the brightness of wisdom, the lamp of wisdom, the reality of wisdom, non-foolishness, the investigation of dharmas, right view. This is called prajñā.
彼觀聰明、曉了分別、思惟見大、易悟、牽正智、慧鉤、慧根、慧力、慧仗、慧殿、慧光、慧明、慧燈、慧實，不愚癡擇法正見，此謂波若。	Its characteristic is like understanding, its flavor is like choosing, its arising is like non-foolishness, its location is the four truths.
如達為相，擇為味，不愚癡為起，四諦為處。	Furthermore, the light of understanding the meaning is its characteristic, entering the true dharma is its flavor, dispelling the darkness of ignorance is its arising, the four analytical knowledges are its location.
復次了義光明為相，入正法為味，除無明闇為起，四辯為處。	As for its virtues, prajñā has immeasurable virtues.
何功德者，波若無量功德。	One should hear this verse in brief.
當以略聞此偈。
以慧淨諸戒，　　入禪亦二慧，	By wisdom, all precepts are purified, entering dhyāna is also by two kinds of wisdom,
以慧修諸道，　　以慧見彼果。	By wisdom, all paths are cultivated, by wisdom, their fruits are seen.
波若為勝善，　　慧眼最無上，	Prajñā is the supreme good, the eye of wisdom is the most unsurpassed,
慧退是穢污，　　慧增長無上。	The decline of wisdom is defilement, the increase of wisdom is unsurpassed.
慧破諸外論，　　非世至所著，	Wisdom breaks all external theories, it is not attached to what the world reaches,
有慧人最妙，　　顯說善語言，	A person with wisdom is most wonderful, and eloquently speaks good words,
此世及彼世，　　解脫聞苦樂，	This world and the next, liberation from hearing suffering and pleasure,
諸義及精進。	All meanings and diligence. A courageous person with wisdom,
勇猛有慧人，	Sees all these dharmas, the causes and conditions, all words,
悉見此諸法，　　因緣諸語言，	Teachings and name-and-form. That is the language of the four truths,
教誡及名色。	This is the realm of one with wisdom. By wisdom, all evils are dispelled,
彼即四諦語，	Love, anger, and ignorance. By wisdom, birth and death are dispelled,
是有慧境界，　　以慧除眾惡，	Dispelling what else cannot be dispelled.
愛瞋恚無明，　　以智除生死，
除餘不可除。
問：	Question:
慧者何義？	What is the meaning of wisdom?
答智義，能除為義。	The meaning is knowledge, the meaning is to be able to eliminate.
幾功德為得慧者，十一功德：	How many virtues are there for attaining wisdom? Eleven virtues:
尋修多羅義、多善事、清淨居、止觀、四諦、作分明處、心停住常在禪、無蓋心、離無智慧人、修行智、慧人樂著。	seeking the meaning of the sūtras, many good deeds, pure dwelling, śamatha and vipaśyanā, the four truths, creating a clear place, the mind abiding constantly in dhyāna, a mind without hindrances, separating from unwise people, cultivating wisdom, and delighting in wise people.
幾種慧者，答二種、三種、四種。	How many kinds of wisdom are there? Answer: two kinds, three kinds, four kinds.
問：	Question:
云何二種慧？	What are the two kinds of wisdom?
答：	Answer:
所謂世慧、出世慧。	They are worldly wisdom and supramundane wisdom.
於是聖道果相應慧是出世慧，餘是世慧。	Among these, the wisdom corresponding to the path and fruit of the noble ones is supramundane wisdom. The rest is worldly wisdom.
世慧者，有漏、有結、有縛，是流、是厄、是蓋、是所觸、是趣、是有煩惱。	Worldly wisdom is tainted, has fetters, has bonds, is a stream, is a flood, is a hindrance, is what is contacted, is a destiny, has afflictions.
出世慧者，無漏、無結、無縛、無流、無厄、無蓋、無所觸、無趣、無煩惱。	Supramundane wisdom is untainted, without fetters, without bonds, without stream, without flood, without hindrance, without what is contacted, without destiny, without afflictions.
三種慧者，思慧、聞慧、修慧。	The three kinds of wisdom are: wisdom from thinking, wisdom from hearing, wisdom from cultivation.
於是不從他聞，若自作業智、若得隨諦相應智，於功乃明處，此謂思慧。	Among these, wisdom not heard from others, if it is the wisdom of one's own actions, or the wisdom corresponding to the truths obtained, in a place of merit and brightness, this is called wisdom from thinking.
於此處從他聞得慧，此謂聞慧。	In this place, wisdom obtained from hearing from others, this is called wisdom from hearing.
若入三昧彼慧悉修，是修慧。	If one enters samādhi, that wisdom is all cultivated, this is wisdom from cultivation.
復次三種慧，來曉了、去曉了、方便曉了。	Furthermore, there are three kinds of wisdom: understanding of what is coming, understanding of what is going, and understanding of skillful means.
於是現作意，此不善法成退、善法成增長，於是慧，此謂來曉了。	Among these, presently directing the mind, "this unwholesome dharma will decline, this wholesome dharma will increase," the wisdom in this is called understanding of what is coming.
復作意此不善法增長、善法成退，於是慧，此謂去曉了。	Again, directing the mind, "this unwholesome dharma will increase, this wholesome dharma will decline," the wisdom in this is called understanding of what is going.
於此一切方便慧，此謂方便曉了。	The wisdom in all skillful means here, this is called understanding of skillful means.
復次三種慧，聚慧、不聚慧、非聚非非聚慧。	Furthermore, there are three kinds of wisdom: aggregate wisdom, non-aggregate wisdom, and neither-aggregate-nor-non-aggregate wisdom.
三地善慧，此謂聚慧。	The wholesome wisdom of the three realms, this is called aggregate wisdom.
於四道慧，是謂不聚慧。	The wisdom of the four paths, this is called non-aggregate wisdom.
於四地及果報，於三地事有記慧，此謂非聚非非聚慧。	The wisdom of the four realms and the resultant報, and the determinate wisdom of the matters of the three realms, this is called neither-aggregate-nor-non-aggregate wisdom.
四種慧者，自作業智、隨諦相應智、道等分智、果等分智。	The four kinds of wisdom are: wisdom of one's own actions, wisdom corresponding to the truths, wisdom of the part of the path, and wisdom of the part of the fruit.
於是十處正見，是謂自作業智。	Among these, the right view in the ten places, this is called wisdom of one's own actions.
若見陰或無常或苦或無我，如是相似忍，此謂隨諦相似智。	If one sees the aggregates as impermanent, or suffering, or non-self, such similar forbearance, this is called wisdom similar to the truths.
於四道慧，此謂道分智。	The wisdom of the four paths, this is called wisdom of the part of the path.
於四果慧，此謂果等分智。	The wisdom of the four fruits, this is called wisdom of the part of the fruit.
復次四種慧：	Furthermore, four kinds of wisdom: desire-realm wisdom, form-realm wisdom, formless-realm wisdom, and unattached wisdom.
欲界慧、色界慧、無色界慧、無繫慧。	Among these, the wholesome determinate wisdom of the desire realm, this is called desire-realm wisdom.
於是欲界善有記慧，此謂欲界慧。	The wholesome determinate wisdom of the form realm, this is called form-realm wisdom.
色界善有記慧，此謂色界慧。	The wholesome determinate wisdom of the formless realm, this is called formless-realm wisdom.
無色界善有記慧，此謂無色界慧。	The wisdom of the path and fruit, this is called unattached wisdom.
於道果慧，此謂無繫慧。	Furthermore, four kinds of wisdom: knowledge of the dharma, analogous knowledge, knowledge of others' minds, and conventional knowledge.
復次四種慧：	The wisdom of the four paths and four fruits, this is called knowledge of the dharma.
法智、比智、他心智、等智。	That meditator, with this knowledge of the dharma, accomplishes knowledge of the past, future, and present. Knowledge of the long past, knowledge of the future, this knowledge of the truths, this is called analogous knowledge.
於四道及於四果慧，此謂法智。	Knowing the minds of others, this is called knowledge of others' minds.
彼坐禪人以此法智，成就過去未來現在智，久過去亦智、未來亦智，此諦智，此謂比智。	Apart from these three kinds of knowledge, the remaining wisdom, this is called conventional knowledge.
知他心，此謂他心智。	Furthermore, four kinds of wisdom: wisdom that is an aggregate but not a non-aggregate, wisdom that is a non-aggregate but not an aggregate, wisdom that is both an aggregate and a non-aggregate, and wisdom that is neither an aggregate nor a non-aggregate.
除此三智餘慧，此謂等智。	Among these, the wholesome wisdom of the desire realm is wisdom that is an aggregate but not a non-aggregate. The wisdom of the four paths is a non-aggregate but not an aggregate.
復次四種慧：	The wholesome wisdom of the form realm and formless realm is wisdom that is both an aggregate and a non-aggregate. The wisdom of the four realms' fruition and the determinate wisdom of the matters of the three realms is wisdom that is neither an aggregate nor a non-aggregate.
有慧為聚非為非聚、有慧為非聚非為聚、有慧為聚亦為非聚、有慧非為聚非非為聚。	Furthermore, four kinds of wisdom: wisdom for disillusionment but not for penetration, wisdom for penetration but not for disillusionment, wisdom for both disillusionment and penetration, and wisdom for neither disillusionment nor penetration.
於是欲界善慧，是慧為聚非不為聚，於四道慧為非聚不為聚。	Among these, wisdom for disillusionment with desire, but not for penetrating supernormal powers, and not for penetrating the four truths, this is called wisdom for disillusionment but not for penetration.
於色界及無色界善慧，是慧為聚亦為非聚，於四地果報、於三地事有記慧，是慧非為聚，亦非為非聚。	Having already become disillusioned with desire, with wisdom one penetrates supernormal powers but not the four truths, this is called prajñā.
復次四種慧：	For penetration but not for disillusionment. The wisdom of the four paths is for both disillusionment and penetration. The remaining wisdom is for neither disillusionment nor penetration.
有慧有為厭患非為達、有慧為達非為厭患、有慧為厭患亦為達、有慧不為厭患亦不為達。	Furthermore, four kinds of wisdom: analytical knowledge of meaning, analytical knowledge of dharma, analytical knowledge of expression, and analytical knowledge of eloquence.
於是慧為厭欲，不為通達神通，及不通達四諦，此謂慧為厭患不為達。	The knowledge of meaning, this is called analytical knowledge of meaning. The knowledge of dharma, this is called analytical knowledge of dharma. The wisdom of speaking words, this is called analytical knowledge of expression. The knowledge of knowledge, this is called analytical knowledge of eloquence.
現得厭欲，以慧達神通非達四諦，此謂波若。	The knowledge of cause and effect is analytical knowledge of meaning. The knowledge of cause is analytical knowledge of dharma. Eloquent speech about the analytical knowledge of dharma is analytical knowledge of expression. Eloquent speech about the knowledge of knowledge is analytical knowledge of eloquence.
為達非為厭患，於四道慧為厭患亦為達，餘慧非為厭患亦非為達。	Furthermore, the knowledge of suffering and cessation, this is called analytical knowledge of meaning.
復次四種慧：	The knowledge of origin and path, this is called analytical knowledge of dharma.
義辯、法辯、辭辯、樂說辯。	The words for speaking the dharma, this is called analytical knowledge of expression.
於義智此謂義辯，於法智此謂法辯，於說辭慧此謂辭辯，於智智此謂樂說辯。	The knowledge of knowledge, this is called analytical knowledge of eloquence.
於因果智義辯，於因智法辯，於法辯樂說辭辯，於智智樂說辯。	Furthermore, knowing the dharma means knowing the sūtras, geyas, jātaka-vyākaraṇas, gāthās, udānas, itivṛttakas (pronounced du-di), jatakas, adbhutadharmas, and vaipulyas. This is called analytical knowledge of dharma.
復次於苦及滅智，此謂義辯。	Knowing the meaning of this and that, "this spoken dharma is its meaning," this is called analytical knowledge of meaning.
於集及道智，此謂法辯。	The knowledge of the words for speaking the dharma, this is called analytical knowledge of expression.
於說法辭，此謂辭辯。	The knowledge of knowledge, this is called analytical knowledge of eloquence.
於智智，此謂樂說辯。	Furthermore, the knowledge of the eye, this is called analytical knowledge of dharma.
復次知法者，所謂脩多羅、祇夜、闍柯羅界、伽陀、優陀那、伊底(都地反)跋多伽、闍多伽、阿浮多達摩、鞞佛略此謂法辯。	That the knowledge of the eye is for seeing, this is called analytical knowledge of meaning.
知彼此義，此所說法是其義，此謂義辯。	The knowledge of the words for speaking the dharma, this is called analytical knowledge of expression.
說法辭智，此謂辭辯。	The knowledge of knowledge, this is called analytical knowledge of eloquence.
於智智，此謂樂說辯復。	Furthermore, four kinds of wisdom: knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, and thus the wisdom of the part of the path.
次於眼智，此謂法辯。	Wisdom corresponding to suffering is the knowledge of suffering; wisdom corresponding to the origin of suffering is the knowledge of the origin; wisdom corresponding to the cultivation of the cessation of suffering is the knowledge of its completion; the knowledge of the path (Vimuttimagga, Chapter on Distinguishing Wisdom is finished).
眼智為見，此謂義辯。
於說法辭智，此謂辭辯。
於智智，此謂樂說辯。
復次四種慧：
苦智、苦集智、苦滅智、於是道等分智。
苦相應智，苦智；
苦集相應智，集智；
苦滅修行相應智，具足智；
道智(解脫道分別慧品已竟)。
解脫道論卷第九	Vimuttimagga, Roll 9
#----------------------------------------------------------------------
#【經文資訊】大正新脩大藏經第 32 冊 No.
1648 解脫道論
#【版本記錄】發行日期：
2023-12，最後更新：
44846
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#----------------------------------------------------------------------
解脫道論卷第十	The Vimuttimagga, Volume 10

11 - CHAPTER 11 The Five Skills

阿羅漢優波底沙梁言大光造	Arhat Upatissa, translated as "Great Light" in Liang dynasty
梁扶南三藏僧伽婆羅譯	Translated by the Tripitaka Master Sanghavarman from Funan during the Liang dynasty
五方便品第十一之一	Chapter Eleven on the Five Methods, Part One
於是初坐禪人，樂脫老死、樂除生死因、樂除無明闇、樂斷愛繩、樂得聖慧，於五處當起方便，所謂陰方便、入方便、界方便、因緣方便、聖諦方便。	Thus, the beginning meditator who delights in escaping old age and death, delights in removing the causes of birth and death, delights in eliminating the darkness of ignorance, delights in cutting the rope of craving, and delights in attaining noble wisdom should cultivate skillful means in five areas: namely, the aggregate method, the sense-base method, the element method, the dependent origination method, and the noble truth method.
問：	Question:
云何陰方便？	What is the aggregate method?
答：	Answer:
五陰，色陰、受陰、想陰、行陰、識陰。	The five aggregates: form aggregate, feeling aggregate, perception aggregate, formation aggregate, consciousness aggregate.
問：	Question:
云何色陰？	What is the form aggregate?
答：	Answer:
四大、四大所造色。	The four great elements and form derived from the four great elements.
云何四大？	What are the four great elements?
地界、水界、火界、風界。	Earth element, water element, fire element, wind element.
云何地界？	What is the earth element?
堅性堅相，此謂地界。	Hardness and solidity - this is called the earth element.
云何水界？	What is the water element?
水濕和合色，此謂水界。	Wetness that binds and coheres form - this is called the water element.
云何火界？	What is the fire element?
火煖熟色，此謂火界。	Heat that ripens form - this is called the fire element.
云何風界？	What is the wind element?
風持色，此謂風界。	Wind that supports form - this is called the wind element.
初坐禪人以二行取諸蓋，以略、以廣，如說觀四大，如是可知。	The beginning meditator apprehends these elements in two ways: briefly and extensively, as explained in the contemplation of the four great elements, which can be understood thus.
云何四大所造色？	What is form derived from the four great elements?
眼入、耳入、鼻入、舌入、身入，色入、聲入、香入、味入，女根、男根、命根，身作、口作，虛空界色、輕色、軟色、堪受持色、增長色、相續色、生色、老色、無常揣食處色、眠色。	Eye-base, ear-base, nose-base, tongue-base, body-base, visible form-base, sound-base, odor-base, taste-base, female faculty, male faculty, life faculty, bodily action, verbal action, space element form, lightness form, softness form, workability form, growth form, continuity form, birth form, aging form, impermanence, nutritive essence form, sleep form.
云何眼入？	What is the eye-base?
以是見色有對，依彼眼識起，此謂眼入。	That by which visible forms are seen and which has resistance - depending on which eye-consciousness arises - this is called the eye-base.
復次依眼睛肉揣白黑眼珠三圓，於肉血風痰唾五重內住，如半芥子，大如蟣子頭，初業所成、四大所造、火大最多，此清淨色謂為眼入。	Furthermore, depending on the eye-flesh, white and black eyeball in three circles, dwelling within five layers of flesh, blood, wind, phlegm, and saliva, like half a mustard seed, as large as a louse's head, produced by initial karma, made from the four great elements with fire element predominant - this pure form is called the eye-base.
如大德舍利弗所說：	As the great elder Sariputta said:
以眼識清淨，見諸色，或小或微，如牖柯喻。	With pure eye-consciousness, one sees forms, whether small or minute, like the simile of a window.
云何耳入？	What is the ear-base?
以是聞聲，於是聲有對，依耳識起，此謂耳入。	That by which sounds are heard, which has resistance to sounds, and depending on which ear-consciousness arises - this is called the ear-base.
復次於二孔赤毛為邊，依膜住，如青豆莖，初業所造、空大最多，四大所造清淨色，此謂耳入。	Furthermore, within the two holes bordered by red hair, depending on membrane dwelling like a blue pea stem, created by initial karma with space element predominant, pure form made from the four great elements - this is called the ear-base.
云何鼻入？	What is the nose-base?
以是聞香，於是香有對，依鼻識起，此謂鼻入。	That by which odors are smelled, which has resistance to odors, and depending on which nose-consciousness arises - this is called the nose-base.
復次於鼻孔中三和合，依細孔住，如拘毘陀羅形，初業所造、風大最多，四大所造清淨色，此謂鼻入。	Furthermore, within the nostril holes in triple conjunction, dwelling in fine holes like the shape of a kupundara flower, created by initial karma with wind element predominant, pure form made from the four great elements - this is called the nose-base.
云何舌入。	What is the tongue-base?
以是知味。	That by which tastes are known.
於是味有對。	Which has resistance to tastes.
依舌識起。	Depending on which tongue-consciousness arises.
此謂舌入？	This is called the tongue-base?
復次於舌肉上，兩指大住，如欝波羅花形，初業所造、水大最多，四大所造清淨色，此謂舌入。	Furthermore, on the tongue flesh, dwelling the size of two fingers like the shape of an utpala flower, created by initial karma with water element predominant, pure form made from the four great elements - this is called the tongue-base.
云何身入？	What is the body-base?
以是覺觸，於是觸有對，依身識起，此謂身入。	That by which touch is felt, which has resistance to touch, and depending on which body-consciousness arises - this is called the body-base.
復次除毛髮爪齒，所餘不受。	Furthermore, excluding hair, nails, and teeth, the remainder that is receptive throughout the entire receptive body, created by initial karma with earth element predominant, pure form made from the four great elements - this is called the body-base.
於一切受身，初業所造、地大最多，四大所造清淨色，此謂身入。	Visible form - this is called the visible form-base.
是可見色，此謂色入。	Resistant sound - this is called the sound-base.
是有對聲，是謂聲入。	Resistant odor - this is called the odor-base.
是有對香，此謂香入。	Resistant taste - this is called the taste-base.
是有對味，此謂味入。	Female nature is the female faculty, male nature is the male faculty, form that protects karma according to what was done - this is called the life faculty.
是女性是女根、是男性是男根，是隨守護業所成色，此謂命根。	What causes various actions to manifest through the body - this is called bodily action.
是以身令現諸行名行，此謂身作。	What causes various actions to manifest through speech - this is called verbal action.
是以口令現諸行名行，此謂口作。	The separation of form - this is called the space element.
是色分別此謂虛空界。	The light nature of form - this is called form lightness, the light nature of form - this is called form softness, the workable nature of form - this is called form workability, these three types are the non-sluggish nature of the body.
是色輕性此謂色輕，是色輕性此謂色軟，是色堪受持性此謂色堪受持，此三種是身不懈怠性。	The gathering of sense-bases - this is called form grouping.
是諸入聚，此謂色聚。	Form grouping - this is called form continuity.
是色聚，此謂色相續。	What causes form to arise - this is called form birth.
是色令起，此謂色生。	What causes form to ripen - this is called form aging.
是令色熟，此謂色老。	The destruction of form - namely form impermanence.
是色敗壞，所謂色無常。	By nutritive essence beings are sustained - this is called nutritive essence food.
以氣味眾生得立，此謂氣味揣食。	Form depending on elements and mind-consciousness element arising - this is called elemental place form.
色依界及意識界起，此謂界處色。	The sluggishness of these elements - this is called sleep form.
是諸界懈怠，此謂睡眠色。	These twenty-six derived forms plus the four great elements make thirty forms.
此二十六所造色及四大，成三十色。
問：	Question:
四大及四大所造色云何差別？	What is the difference between the four great elements and form derived from the four great elements?
答：	Answer:
四大依四大共生，四大所造色依四大生。	The four great elements depend on the four great elements arising together, form derived from the four great elements depends on the four great elements arising.
四大所造色非四大所依，亦非四大所造色所依。	Form derived from the four great elements is not what the four great elements depend on, nor is it what form derived from the four great elements depends on.
如三杖得倚，如是四大可知；	Like three sticks supporting each other, thus the four great elements can be understood;
如三杖影倚，如是四大所造色可知，此謂差別。	like the shadows of three sticks leaning, thus form derived from the four great elements can be understood - this is the difference.
於是坐禪人此三十色，以五行可知所勝，如是以令起、以聚、以生、以種種、以一。	Here the meditator can understand these thirty forms as predominant through five methods: namely, by cause of arising, by grouping, by birth, by variety, and by unity.
問：	Question:
云何以令起？	How by cause of arising?
答：	Answer:
九色，業因緣所起，所謂眼入、耳入、鼻入、舌入、身入、女根、男根、命根、處色。	Nine forms arise from karmic conditions: namely eye-base, ear-base, nose-base, tongue-base, body-base, female faculty, male faculty, life faculty, place form.
二色，心因緣所起，所謂身作、口作。	Two forms arise from mind conditions: namely bodily action, verbal action.
一色，時節心所起，所謂聲入。	One form arises from seasonal mind conditions: namely sound-base.
四色，時心食因緣所起，所謂色輕、色軟、色堪受持、眠色。	Four forms arise from seasonal mind food conditions: namely form lightness, form softness, form workability, sleep form.
十二色，四因緣所起，所謂色入、香入、味入、虛空界色、聚色、相續色、色生揣食四界。	Twelve forms arise from four conditions: namely visible form-base, odor-base, taste-base, space element form, grouping form, continuity form, form birth, nutritive food, four elements.
二色，無有所起，所謂色老、色無常。	Two forms have no arising: namely form aging, form impermanence.
復次生緣老、老緣無常，如是以令起，所勝可知。	Furthermore, birth conditions aging, aging conditions impermanence - thus by cause of arising, predominance can be understood.
問：	Question:
云何以聚？	How by grouping?
答：	Answer:
九聚業所起，九聚心所起，六聚時節所起，三聚食所起。	Nine groups arise from karma, nine groups arise from mind, six groups arise from seasons, three groups arise from food.
問：	Question:
云何九聚業所起？	What are the nine groups arising from karma?
答：	Answer:
所謂眼十、耳十、鼻十、舌十、身十、女根十、男根十、處十、命根九。	Namely eye-ten, ear-ten, nose-ten, tongue-ten, body-ten, female faculty-ten, male faculty-ten, place-ten, life faculty-nine.
問：	Question:
云何名眼十？	What is called eye-ten?
答：	Answer:
眼清淨四界是其處。	Pure eye and four elements are its place.
復依四界、色、香、味、觸、命根，眼清淨。	Furthermore, depending on four elements: visible form, odor, taste, touch, life faculty, pure eye.
此十法共生、不相離，此謂聚。	These ten dharmas arise together, inseparable - this is called grouping.
是謂眼十。	This is called eye-ten.
此起是生、此熟謂老、此壞是無常，此分別是虛空界，此四法彼聚共起。	This arising is birth, this ripening is called aging, this destruction is impermanence, this separation is space element - these four dharmas arise together with that group.
此眼依於十老時，生第二眼十，彼二種十聚此謂聚。	When this eye-ten depends on aging, a second eye-ten arises - these two types of ten-groups, this is called grouping.
彼隨逐此謂相續。	Their following each other - this is called continuity.
此六法彼共起，彼復第二眼十依於老時，生第三眼十，是第二及第三眼十。	These six dharmas arise together with them, then again the second eye-ten depending on aging gives rise to a third eye-ten - this is the second and third eye-ten.
此謂聚。	This is called grouping.
唯彼法隨逐，此謂相續。	Only those dharmas following each other - this is called continuity.
初十散壞，第二十老，第三十起，彼成一剎那。	The first ten scatter and break apart, the second ten age, the third ten arise - they become one moment.
如是所起眼十，彼間不可知，剎那輕速故，不現世間知。	Thus the arising eye-ten, the intervals between them are unknowable, because moments are light and swift, they do not appear to worldly knowledge.
有彼坐禪人見眼相續，如江流、如燈焰相續，此謂眼十。	There are meditators who see eye-continuity like a river flow, like the continuity of a lamp flame - this is called eye-ten.
如是耳十、鼻十、舌十、身十、女根十、男根十、命根九，以廣可知。	Thus ear-ten, nose-ten, tongue-ten, body-ten, female faculty-ten, male faculty-ten, life faculty-nine can be understood extensively.
問：	Question:
云何九聚心所起？	What are the nine groups arising from mind?
答：	Answer:
清淨八義：	Pure eight meanings:
清淨身作九、清淨口作七、清淨輕九、輕身作十、輕口作十一、清淨眼九、眼身作十、眼口作十一。	Pure bodily action nine, pure verbal action seven, pure lightness nine, lightness bodily action ten, lightness verbal action eleven, pure eye nine, eye bodily action ten, eye verbal action eleven.
問：	Question:
云何名清淨八心所起？	What is called pure eight arising from mind?
答：	Answer:
四界依界，色香味觸，此八法共生不相離，彼十是名清淨八。	Four elements depending on elements: visible form, odor, taste, touch - these eight dharmas arise together inseparably, these ten are called pure eight.
彼起是生、彼熟是老、彼壞是無常、彼分別是虛空界，此四法彼隨起。	Their arising is birth, their ripening is aging, their destruction is impermanence, their separation is space element - these four dharmas follow their arising.
彼清淨八，於壞時與第二心共起。	That pure eight, at the time of destruction, arises together with a second mind.
第二清淨八初清淨壞，第二清淨起，於一剎那起，此非展轉為聚，以與三所起所聚。	The second pure eight - the first pure eight destroys, the second pure eight arises, arising in one moment - this is not a successive grouping, but is grouped with three arisings.
如是清淨輕九及清淨眼九，六作聚非初壞，非第二起，無一剎那。	Thus pure lightness nine and pure eye nine, six action groups - not first destroying, not second arising, no single moment.
何故？	Why?
不一心二作令起，餘如初說。	One mind cannot cause two actions to arise, the rest is as initially explained.
問：	Question:
云何六聚時節所起？	What are the six groups arising from seasons?
答：	Answer:
清淨八、清淨聲九、清淨輕九、輕聲十、清淨眼九、眼聲十，外聚成二清淨八及聲九。	Pure eight, pure sound nine, pure lightness nine, lightness sound ten, pure eye nine, eye sound ten, external groups becoming two pure eight and sound nine.
問：	Question:
云何三聚食所起？	What are the three groups arising from food?
答：	Answer:
清淨八、清淨輕九、清淨眼九，時節食所起聚相續業處，相似可知，餘如初說。	Pure eight, pure lightness nine, pure eye nine - seasonal food arising group continuity in meditation places can be understood similarly, the rest as initially explained.
命九天聚，於欲界、於業處所成。	Life nine celestial groups, in the desire realm, accomplished in meditation places.
八聚以壽命活。	Eight groups live by lifespan.
鼻、舌、身、男女根，如是輕等三及眠，此於色界無有命九天聚。	Nose, tongue, body, male and female faculties, thus lightness and the three plus sleep - these do not exist in the form realm, life nine celestial groups.
無想、梵天，於其身一切入，以是得活，如是以聚。	Thoughtless Brahma beings, throughout their bodies all enter, by this they live - thus by grouping.
問：	Question:
云何以生？	How by birth?
答：	Answer:
如男女入胎，於剎那生三十色起，所謂處十、身十、或女根十或男根十。	When male and female enter the womb, at the moment of birth thirty forms arise: namely place-ten, body-ten, either female faculty-ten or male faculty-ten.
不男不女二十色起，所謂處十、身十。	For neither male nor female, twenty forms arise: namely place-ten, body-ten.
於欲界化生，滿根入男女，於生剎那七十色起，所謂處十、身十、眼十、耳十、鼻十、舌十、或女根十或男根十。	In spontaneous birth in the desire realm, with complete faculties for males and females, at the birth moment seventy forms arise: namely place-ten, body-ten, eye-ten, ear-ten, nose-ten, tongue-ten, either female faculty-ten or male faculty-ten.
或於惡趣化生生盲女人男人，於其生剎那六十色起，除眼十。	Or in evil destinies, spontaneously born blind women and men, at their birth moment sixty forms arise, excluding eye-ten.
如是生聾人六十色起，除耳十。	Thus born deaf people have sixty forms arising, excluding ear-ten.
生盲聾人五十色起，除眼十、耳十。	Born blind and deaf people have fifty forms arising, excluding eye-ten, ear-ten.
惡趣化生滿根入，或非男或非女。	Evil destiny spontaneous birth with complete faculties, either not male or not female.
及劫初人，於其生剎那六十色起，除男女根。	And people at the beginning of the kalpa, at their birth moment sixty forms arise, excluding male and female faculties.
於彼盲及非男非女，五十色起，除眼根十、除非男非女根。	For those blind and neither male nor female, fifty forms arise, excluding eye faculty-ten, excluding neither male nor female faculties.
或聾非男非女，亦五十色起，除耳十及非男非女根。	Or deaf neither male nor female, also fifty forms arise, excluding ear-ten and neither male nor female faculties.
或盲聾非男非女，四十色起，處十、身十、鼻十、舌十。	Or blind, deaf, neither male nor female, forty forms arise: place-ten, body-ten, nose-ten, tongue-ten.
梵天於其生剎那，四十九色起，處十、眼十、耳十、身十、命根九。	Brahma beings at their birth moment, forty-nine forms arise: place-ten, eye-ten, ear-ten, body-ten, life faculty-nine.
無想天眾生於其生剎那，九色起，命根九。	Thoughtless heaven beings at their birth moment, nine forms arise: life faculty-nine.
如是以生可知。	Thus by birth can be understood.
問：	Question:
云何以種種？	How by variety?
答：	Answer:
一切色成二種，所謂大、細。	All forms become two types: namely gross and subtle.
於是十二色大，內外色入，以有對義；	Here twelve forms are gross: internal and external visible form-bases, by the meaning of resistance;
餘十八色細，以無對義。	the remaining eighteen forms are subtle, by the meaning of non-resistance.
復二種色，所謂內、外。	Again two types of form: namely internal and external.
於是五色成內眼等五入，以有境界義；	Here five forms become internal - eye and the other five bases, by the meaning of having spheres;
餘二十五外色，以無境界義。	the remaining twenty-five external forms, by the meaning of having no spheres.
復有二種色，命根、不命根。	Again there are two types of form: faculty and non-faculty.
於是八色名根，五內、女根、男根、命根，以依義；	Here eight forms are called faculties: five internal, female faculty, male faculty, life faculty, by the meaning of dependence;
餘二十二非命根，以無依義。	the remaining twenty-two are non-faculties, by the meaning of no dependence.
一切色成三種，所謂受色、非受色、有壞色。	All forms become three types: namely resultant form, non-resultant form, and destructible form.
於是九色有受，八根及處色，以業報所成義；	Here nine forms are resultant: eight faculties and place form, by the meaning of being karmic result;
九色不受，聲入、身作、口作色、輕色、軟色、堪受持色、老色。	nine forms are non-resultant: sound-base, bodily action, verbal action form, lightness form, softness form, workability form, aging form.
無常及眠，非業報所成義；	Impermanence and sleep, by the meaning of not being karmic result;
餘十二色有壞，彼以二種義。	the remaining twelve forms are destructible, they have two types of meaning.
復有三種色，所謂可見有對、非可見有對、不可見無對。	Again there are three types of form: namely visible with resistance, invisible with resistance, invisible without resistance.
於是一色可見有對，所謂色入，以見義、以觸義；	Here one form is visible with resistance: namely visible form-base, by the meaning of being seen, by the meaning of contact;
十一色不可見有對，除色入餘大色，以不見義、以觸義。	eleven forms are invisible with resistance: excluding visible form-base, the remaining gross forms, by the meaning of not being seen, by the meaning of contact.
十八色不可見無對，餘細色，不可見義、不可觸義。	Eighteen forms are invisible without resistance: the remaining subtle forms, by the meaning of not being seen, by the meaning of not being contacted.
一切色成四種，所謂自性色、形色、相色、分別色。	All forms become four types: namely essential form, shaped form, characteristic form, and distinguishing form.
於是十九自性色。	Here nineteen essential forms.
餘十二大色，女根、男根、命根、水界揣食處色、眠色，以畢竟義。	The remaining twelve gross forms: female faculty, male faculty, life faculty, water element, nutritive essence place form, sleep form, by the meaning of definiteness.
七形色，所謂身作口作色、輕色、軟色、堪受持色、受色、相續自性色，以變。	Seven shaped forms: namely bodily action, verbal action form, lightness form, softness form, workability form, resultant form, continuity essential form, by the meaning of transformation.
三相色，色生、色老、色無常，以有為相義。	Three characteristic forms: form birth, form aging, form impermanence, by the meaning of conditioned characteristics.
一色，分別色，所謂虛空界，以聚分別義。	One form, distinguishing form: namely space element, by the meaning of group distinction.
於是自性色，彼成分別，餘無分別。	Here essential forms, they become distinguished, the rest are undistinguished.
如是以種種分別。	Thus by variety they are distinguished.
問：	Question:
云何以一種當分別？	How should they be distinguished by unity?
答：	Answer:
一切色非因非無因，因不相應，有緣有為，世所攝，有漏、有縛、有結、有流、有厄、有蓋，所觸有趣，有煩惱。	All forms are neither causeless nor without cause, not corresponding to causes, conditioned and conditioned, included in the world, with outflows, with bonds, with fetters, with floods, with yokes, with hindrances, contacted and having destinations, with defilements.
無記無事，非心數，心不相應。	Neutral and objectless, not mental factors, not corresponding to mind.
小欲界繫不定非乘，不與樂共起、不與苦共起，不苦不樂共起，不令聚非不令聚，非學非非學，非見所斷、非思惟所斷。	Small, bound to the desire realm, not fixed, not vehicles, not arising with pleasure, not arising with suffering, arising with neither suffering nor pleasure, not causing gathering and not not causing gathering, neither learners nor non-learners, not cut off by seeing, not cut off by contemplation.
如是以一種所勝可知。	Thus by unity predominance can be understood.
此謂色陰。	This is called the form aggregate.
問：	Question:
云何受陰？	What is the feeling aggregate?
答：	Answer:
以相一受，以彼心受持成一。	By characteristic one feeling, by that mind's feeling and grasping becoming one.
由處二受，所謂身受、意受。	By location two feelings: namely bodily feeling and mental feeling.
由自性三受，樂受、苦受、不苦不樂受。	By nature three feelings: pleasant feeling, painful feeling, neither painful nor pleasant feeling.
由法四受，善受、不善受、報受、事受。	By dharma four feelings: wholesome feeling, unwholesome feeling, resultant feeling, functional feeling.
由根五受，樂根、苦根、喜根、憂根、捨根。	By faculty five feelings: pleasure faculty, pain faculty, joy faculty, grief faculty, equanimity faculty.
由黑白六受，有漏樂受、無漏樂受、有漏苦受、無漏苦受、有漏不苦不樂受、無漏不苦不樂受。	By pure and impure six feelings: pleasant feeling with outflows, pleasant feeling without outflows, painful feeling with outflows, painful feeling without outflows, neither painful nor pleasant feeling with outflows, neither painful nor pleasant feeling without outflows.
由門七受，從眼觸生受、從耳觸生受、從鼻觸生受、從舌觸生受、從身觸生受、從意界觸生受。	By door seven feelings: feeling born from eye-contact, feeling born from ear-contact, feeling born from nose-contact, feeling born from tongue-contact, feeling born from body-contact, feeling born from mind-element contact.
從意識界觸生受，以廣成一百八受，六依愛起受、六依出離起受、六依愛憂起受、六依出離憂起受、六依愛捨起受、六依出離捨起受。	Feeling born from mind-consciousness element contact, extensively becoming one hundred and eight feelings: six feelings arising dependent on craving, six feelings arising dependent on renunciation, six feelings arising dependent on craving-grief, six feelings arising dependent on renunciation-grief, six feelings arising dependent on craving-equanimity, six feelings arising dependent on renunciation-equanimity.
此六六成三十六，於三時三三十六，此謂受陰。	These six sixes become thirty-six, in three times three thirty-sixes - this is called the feeling aggregate.
問：	Question:
云何想陰？	What is the perception aggregate?
答：	Answer:
以想一相，以心知事。	By perception one characteristic, by mind knowing objects.
以黑白二相，謂顛倒想、不顛倒想。	By pure and impure two characteristics: namely perverted perception and non-perverted perception.
以由不善三想，謂欲想、瞋恚想、害想。	By unwholesome three perceptions: namely sensual perception, hatred perception, harm perception.
以由善三想，謂出離想、不瞋恚想、不害想。	By wholesome three perceptions: namely renunciation perception, non-hatred perception, non-harm perception.
以不知義性處門四想，謂不淨淨想、於苦樂想、於無常常想、於無我我想。	By not knowing the meaning of nature's place and door, four perceptions: namely perception of purity in the impure, perception of pleasure in suffering, perception of permanence in impermanence, perception of self in not-self.
以由知義性處四想，不淨想、苦想、無常想、無我想。	By knowing the meaning of nature's place, four perceptions: impurity perception, suffering perception, impermanence perception, not-self perception.
以由毘尼五想，於不淨淨想、於不淨不淨想、於淨不淨想、於淨淨想、疑想。	By discipline five perceptions: perception of purity in the impure, perception of impurity in the impure, perception of impurity in the pure, perception of purity in the pure, doubt perception.
以由事六想，色想、聲想、香想、味想、觸想、法想。	By objects six perceptions: form perception, sound perception, odor perception, taste perception, touch perception, dharma perception.
以由門七想，從眼觸生想、從耳觸生想、從鼻觸生想、從舌觸生想、從身觸生想、從意界觸生想、從意識界觸生想。	By door seven perceptions: perception born from eye-contact, perception born from ear-contact, perception born from nose-contact, perception born from tongue-contact, perception born from body-contact, perception born from mind-element contact, perception born from mind-consciousness element contact.
如是種種想可知，此謂想陰。	Thus various perceptions can be understood - this is called the perception aggregate.
問：	Question:
云何行陰？	What is the formation aggregate?
答：	Answer:
觸、思、覺、觀、喜心、精進念、定、慧、命根、蓋、不貪、不瞋、慚、愧、猗、欲、解脫、捨、作意、貪、瞋恚、無明、慢、見、調戲、疑、懈怠、無慚、無愧，除受想一切心數法，行陰。	Contact, volition, initial application, sustained application, rapture, tranquility, energy, mindfulness, concentration, wisdom, life faculty, wholesome roots, non-greed, non-hatred, shame, moral dread, tranquility, desire, applied thought, equanimity, attention, greed, hatred, ignorance, conceit, views, restlessness, regret, doubt, laziness, shamelessness, fearlessness - excluding feeling and perception, all mental factors are the formation aggregate.
於是觸者，是心觸事。	Here contact is mind contacting objects.
如日光觸壁，是其想處。	Like sunlight touching a wall - this is its perceptual location.
思者是心動，如作宅足種法，是其事門足處。	Volition is mental movement, like making a house foundation and various dharmas - this is its functional door and location.
覺者，是口行，如以心誦經，是彼想足處。	Initial application is verbal formation, like mentally reciting sutras - this is its perceptual foundation location.
觀者，是心觀事，如隨思義，是其覺足處。	Sustained application is mind observing objects, like following contemplated meaning - this is its initial application foundation location.
喜者，是心歡喜，如人得物，是其踊躍足處。	Rapture is mental joy, like a person obtaining goods - this is its elation foundation location.
心者，是心清，如呪令水清，彼四須陀洹分足處。	Tranquility is mental purity, like mantras making water clear - this is the foundation location of the four stream-entry factors.
精進者，是心勇猛，如壯牛堪重，彼八事處足處。	Energy is mental vigor, like a strong ox bearing weight - this is the foundation location of the eight matters.
念者，是心守護，如持油鉢，彼四念處足處。	Mindfulness is mental guarding, like holding an oil bowl - this is the foundation location of the four foundations of mindfulness.
定者，是心專一，如殿裏燈，彼四禪足處。	Concentration is mental one-pointedness, like a lamp in a hall - this is the foundation location of the four jhanas.
慧者，是心見，如人有眼，彼四聖諦足處。	Wisdom is mental seeing, like a person having eyes - this is the foundation location of the four noble truths.
命根者，是無色法、是壽命，如欝波羅水，彼名色足處。	Life faculty is a formless dharma, it is lifespan, like water for utpala flowers - this is the foundation location of name and form.
蓋者，是心惡止離。	Wholesome roots are mental good stopping and abandoning.
如人樂命離毒。	Like a person loving life abandoning poison.
彼四禪行足處。	This is the foundation location of the four jhana practices.
不貪者是心捨著。	Non-greed is mind abandoning attachment.
如得脫責。	Like being freed from debt.
彼離出足處。	This is the foundation location of renunciation.
不瞋者是心不瞋怒如猫皮。	Non-hatred is mind not being angry, like cat fur.
彼四無量足處。	This is the foundation location of the four immeasurables.
慚者是心羞恥於作惡，如憎惡屎尿，彼自身依足處。	Shame is mind being ashamed of doing evil, like despising excrement and urine - this is the foundation location of self-dependence.
愧者，是心畏於作惡，如畏官長，彼世依足處。	Moral dread is mind fearing doing evil, like fearing officials - this is the foundation location of world-dependence.
猗者，是心動搖滅，如夏熱人冷水洗浴，彼喜足處。	Tranquility is the cessation of mental agitation, like a hot summer person bathing in cool water - this is the foundation location of rapture.
欲者，樂作善，如有信檀越，彼四如意足處。	Desire is delight in doing good, like a faithful donor - this is the foundation location of the four bases of success.
解脫者，是心屈曲，如水流深處，彼覺觀足處。	Applied thought is mental bending, like water flowing to deep places - this is the foundation location of initial and sustained application.
捨者，是心不去來，如人執稱，彼精進等足處。	Equanimity is mind not going and coming, like a person holding scales - this is the foundation location of balanced energy.
作意者，是心令起法則，如人執施，彼善不善足處。	Attention is mind causing dharmas to arise according to rules, like a person performing charity - this is the foundation location of wholesome and unwholesome.
貪者，是心攝受，如我鳥，彼可愛可樂色足處。	Greed is mental grasping, like "my" bird - this is the foundation location of lovely and delightful forms.
瞋恚者，是心踊躍，如瞋毒蛇，彼十瞋恚處足處。	Hatred is mental agitation, like an angry poisonous snake - this is the foundation location of the ten hatred places.
無明者，是心無所見，如盲人，彼四顛倒足處。	Ignorance is mind seeing nothing, like a blind person - this is the foundation location of the four perversions.
慢者，是心舉，如共相撲，彼三種足處。	Conceit is mental elevation, like wrestling together - this is the foundation location of the three types.
見者，是心取執，如盲人摸象，彼從他聞聲不正憶足處。	Views are mental grasping and clinging, like a blind person touching an elephant - this is the foundation location of hearing sounds from others and incorrect recollection.
調者，是心不寂寂，猶如沸水，彼速精進足處。	Restlessness is mind not being calm, like boiling water - this is the foundation location of hasty energy.
悔者，是心退，如愛不淨，彼以作惡善退足處。	Regret is mental retreat, like loving the impure - this is the foundation location of retreating from doing evil and good.
疑者，是心不一取執，如人行遠國或於二道，彼不正作意足處。	Doubt is mind not taking one position, like a person traveling to a distant country at a crossroads - this is the foundation location of incorrect attention.
懈怠者，是心懶墮，如蛇藏蟄，彼八懶處足處。	Laziness is mental sluggishness, like a snake in hibernation - this is the foundation location of the eight lazy places.
無慚者，是心於作惡無羞恥，如栴陀羅人，彼不恭敬足處。	Shamelessness is mind having no shame in doing evil, like a candala person - this is the foundation location of disrespect.
無愧者，是心於作惡無畏，如惡王，彼六不恭敬足處。	Fearlessness is mind having no fear in doing evil, like an evil king - this is the foundation location of six disrespects.
此謂行陰。	This is called the formation aggregate.
問：	Question:
云何識陰？	What is the consciousness aggregate?
答：	Answer:
眼識、耳識、鼻識、舌識、身識、意界意識界。	Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element, mind-consciousness element.
於是眼識者，依眼緣色生識，是謂眼識。	Here eye-consciousness: depending on eye, conditioned by form, consciousness arises - this is called eye-consciousness.
耳識者，依耳緣聲生識，是謂耳識。	Ear-consciousness: depending on ear, conditioned by sound, consciousness arises - this is called ear-consciousness.
鼻識者，依鼻緣香生識，是謂鼻識。	Nose-consciousness: depending on nose, conditioned by odor, consciousness arises - this is called nose-consciousness.
舌識者，依舌緣味生識，是謂舌識。	Tongue-consciousness: depending on tongue, conditioned by taste, consciousness arises - this is called tongue-consciousness.
身識者，依身緣觸生識，是謂身識。	Body-consciousness: depending on body, conditioned by touch, consciousness arises - this is called body-consciousness.
意界者，依處五事依二事。	Mind-element: depending on place, five matters depending on two matters.
五識若前後次第生識，此謂意界。	If the five consciousnesses arise in sequence before and after, this is called mind-element.
意識界者，除此六識，餘心，此謂意識界。	Mind-consciousness element: excluding these six consciousnesses, the remaining mind - this is called mind-consciousness element.
此七識以三行所勝可知。	These seven consciousnesses can be understood as predominant through three methods.
如是以處事、以事、以法。	Thus by place and object, by object, by dharma.
問：	Question:
云何以處事？	How by place and object?
答：	Answer:
五識種種處、種種事，意界及意識界一處，意界五事、意識界六事。	The five consciousnesses have various places and various objects, mind-element and mind-consciousness element have one place, mind-element has five objects, mind-consciousness element has six objects.
五識者，內法內處外事意界、內法外處外事意識界、內法外處內事亦外事。	The five consciousnesses: internal dharma, internal place, external object; mind-element: internal dharma, external place, external object; mind-consciousness element: internal dharma, external place, internal object and also external object.
六識者，初生處、初生事意識界。	The six consciousnesses: initial birth place, initial birth object; mind-consciousness element.
於入體剎那共生處，初以生處，於無色有無處一切事。	In the moment of entering the body, arising together with place, initially by birth place, in the formless realm having no place, all objects.
如是以處事可知。	Thus by place and object can be understood.
問：	Question:
云何以事？	How by object?
答：	Answer:
五識一一受其境界，非一一次第生，不前不後生不散起。	The five consciousnesses each receive their sphere individually, not one by one in sequence, not arising before or after, not arising scattered.
以五識不知所有法，除初起。	The five consciousnesses do not know all dharmas, except initial arising.
以意界不知所有法，除意轉。	Mind-element does not know all dharmas, except mind-turning.
以六識不安威儀，以迅速安之。	The six consciousnesses do not establish postures, by swiftness they establish them.
以六識不受持身業口業，以六識不受善不善法，以迅速受之。	The six consciousnesses do not maintain bodily and verbal actions, the six consciousnesses do not receive wholesome and unwholesome dharmas, by swiftness they receive them.
以六識不入定不安詳起，以迅速入定，以後分安詳。	The six consciousnesses do not enter concentration and do not arise peacefully, by swiftness they enter concentration, by later division they arise peacefully.
以六識不終不生，或以後分或以彼事終，以果報意識界生。	The six consciousnesses do not die and are not born, either by later division or by that object they die, by resultant mind-consciousness element they are born.
以六識不眠不覺不見夢，以後分眠以轉意覺，以迅速夢見。	The six consciousnesses do not sleep, wake, or see dreams, by later division they sleep, by turning mind they wake, by swiftness they see dreams.
如是以事可知。	Thus by object can be understood.
問：	Question:
云何以法？	How by dharma?
答：	Answer:
五識有覺有觀，意界有覺有觀，意識界設有覺有觀、設無覺少觀、設無覺無觀。	The five consciousnesses have initial application and sustained application, mind-element has initial application and sustained application, mind-consciousness element either has initial application and sustained application, or has no initial application but little sustained application, or has no initial application and no sustained application.
五識與捨共行，身識設與樂共行、設與苦共行，意識界設與喜共行、設與憂共行、設與捨共行。	The five consciousnesses are accompanied by equanimity, body-consciousness either is accompanied by pleasure or is accompanied by pain, mind-consciousness element either is accompanied by joy, or is accompanied by grief, or is accompanied by equanimity.
五識果報，意界設果報、設方便，意識界設善設不善、設果報、設方便。	The five consciousnesses are resultant, mind-element either is resultant or functional, mind-consciousness element either is wholesome, or unwholesome, or resultant, or functional.
六識無因無起。	The six consciousnesses are causeless and without arising.
世間法有漏有結、有縛有流、有厄有蓋、所觸有取有煩惱，不以見所斷、不以思惟所斷、非為聚非非為聚、非學非非學，少欲界繫，不定非乘，意識界一切壞。	Worldly dharmas with outflows and fetters, with bonds and floods, with yokes and hindrances, contacted with grasping and defilements, not cut off by seeing, not cut off by contemplation, not for gathering and not not for gathering, neither learners nor non-learners, few bound to the desire realm, not fixed, not vehicles, mind-consciousness element is completely destructible.
如是以法勝可知，此謂識陰、此謂五陰。	Thus by dharma predominance can be understood - this is called the consciousness aggregate, this is called the five aggregates.
復次此五陰，以四行所勝可知。	Furthermore, these five aggregates can be understood as predominant through four methods.
如是以句義、以相、以分別、以攝。	Thus by meaning of terms, by characteristics, by classification, by inclusion.
問：	Question:
云何以句義？	How by meaning of terms?
答：	Answer:
色者現義，受者可受義，想者知義，行者作義，識者解義，陰者種類集義。	Form has the meaning of appearing, feeling has the meaning of being felt, perception has the meaning of knowing, formations have the meaning of acting, consciousness has the meaning of understanding, aggregate has the meaning of collecting types.
如是以句義可知。	Thus by meaning of terms can be understood.
問：	Question:
云何以想？	How by characteristics?
答：	Answer:
色者自色相如見刺，彼四大足處。	Form has the characteristic of self-form like seeing a thorn - this is the foundation location of the four great elements.
受者彼受相，如癩惡病，彼觸足處。	Feeling has the characteristic of being felt, like the evil disease of leprosy - this is the foundation location of contact.
想者持相為相，如作像貌，彼觸足處。	Perception has the characteristic of holding characteristics, like making an image - this is the foundation location of contact.
行者和合為相，如轉輪，彼觸足處。	Formations have the characteristic of combining, like a turning wheel - this is the foundation location of contact.
識者謂知相，如知味，彼名色足處。	Consciousness has the characteristic of knowing, like knowing taste - this is the foundation location of name and form.
如是以相可知。	Thus by characteristics can be understood.
問：	Question:
云何以分別？	How by classification?
答：	Answer:
三種陰分別，五陰、五受陰、五法陰。	Three types of aggregate classification: five aggregates, five grasping aggregates, five dharma aggregates.
於是五陰者，一切有為法。	Here the five aggregates are all conditioned dharmas.
五受陰者，一切有漏法。	The five grasping aggregates are all dharmas with outflows.
五法陰者，戒陰、定陰、慧陰、解脫陰、解脫知見陰，於此五受陰是可樂。	The five dharma aggregates are: virtue aggregate, concentration aggregate, wisdom aggregate, liberation aggregate, knowledge and vision of liberation aggregate - among these, the five grasping aggregates are delightful.
如是以分別可知。	Thus by classification can be understood.
問：	Question:
云何以攝？	How by inclusion?
答：	Answer:
三種攝，入攝、界攝諦、攝。	Three types of inclusion: sense-base inclusion, element inclusion, truth inclusion.
於是色陰十一入所攝，三陰法入所攝，識陰意入所攝。	Here the form aggregate is included in eleven sense-bases, the three aggregates are included in the dharma sense-base, the consciousness aggregate is included in the mind sense-base.
色陰十一界所攝，三陰法界所攝，識陰七界所攝。	The form aggregate is included in eleven elements, the three aggregates are included in the dharma element, the consciousness aggregate is included in seven elements.
戒陰定陰慧陰解脫知見陰，法入及法界所攝；	The virtue aggregate, concentration aggregate, wisdom aggregate, knowledge and vision of liberation aggregate are included in the dharma sense-base and dharma element;
解脫陰，法入及意入及法界意識界所攝。	the liberation aggregate is included in the dharma sense-base and mind sense-base and dharma element and mind-consciousness element.
五陰，或諦所攝、或非諦所攝。	The five aggregates are either included in truths or not included in truths.
五受陰，苦諦及習諦所攝。	The five grasping aggregates are included in the truth of suffering and the truth of origin.
戒陰定陰慧陰，道諦所攝；	The virtue aggregate, concentration aggregate, wisdom aggregate are included in the truth of the path;
解脫陰，非諦所攝；	the liberation aggregate is not included in truths;
解脫知見陰，苦諦所攝。	the knowledge and vision of liberation aggregate is included in the truth of suffering.
有法是陰所攝非諦所攝、有法是諦所攝非陰所攝、有法是陰所攝亦諦所攝。	There are dharmas included in aggregates but not included in truths, there are dharmas included in truths but not included in aggregates, there are dharmas included in both aggregates and truths.
有法非陰所攝亦非諦所攝。	There are dharmas neither included in aggregates nor included in truths.
於是非根所縛色及與道相應沙門果，是陰所攝非諦所攝。	Here form not bound by faculties and path factors associated with the path, the fruits of recluseship, are included in aggregates but not included in truths.
泥洹是諦所攝非陰所攝。	Nirvana is included in truths but not included in aggregates.
三諦是陰所攝亦諦所攝。	The three truths are included in both aggregates and truths.
制者非陰所攝亦非諦所攝。	The unconditioned is neither included in aggregates nor included in truths.
如是以行，於陰知分別方便。	Thus by method, knowing the classification method for aggregates.
此謂陰方便(陰方便已竟)。	This is called the aggregate method (the aggregate method is finished).
問：	Question:
云何入方便？	What is the sense-base method?
答：	Answer:
十二入，眼入色入、耳入聲入、鼻入香入、舌入味入、身入觸入、意入法入。	The twelve sense-bases: eye sense-base and form sense-base, ear sense-base and sound sense-base, nose sense-base and odor sense-base, tongue sense-base and taste sense-base, body sense-base and touch sense-base, mind sense-base and dharma sense-base.
於是眼入者，是界清淨，以是見色。	Here the eye sense-base is pure element, by which form is seen.
色入者，界色形摸是眼境界。	The form sense-base is elemental form and shape that is the sphere of the eye.
耳入者，是界清淨，以是聞聲。	The ear sense-base is pure element, by which sound is heard.
聲入者，是界鳴耳境界。	The sound sense-base is elemental sound that is the sphere of the ear.
鼻入者，是界清淨，以是嗅香。	The nose sense-base is pure element, by which odor is smelled.
香入者，界香鼻境界。	The odor sense-base is elemental fragrance that is the sphere of the nose.
舌入者，是界清淨，以是知味。	The tongue sense-base is pure element, by which taste is known.
味入者，是界氣味舌境界。	The taste sense-base is elemental flavor that is the sphere of the tongue.
身入者，是界清淨，以是觸細滑。	The body sense-base is pure element, by which fine and coarse are touched.
觸入者，是地界水界火界風界堅軟冷煖身境界。	The touch sense-base is earth element, water element, fire element, wind element - hard, soft, cold, warm - that is the sphere of the body.
意入者，是七識界。	The mind sense-base is the seven consciousness elements.
法入者，是三無色陰及十八細色及泥洹。	The dharma sense-base is the three formless aggregates and eighteen subtle forms and nirvana.
此謂十二入。	These are called the twelve sense-bases.
復次此十二入，以五行所勝可知。	Furthermore, these twelve sense-bases can be understood as predominant through five methods.
如是以句義、以境界以緣、以彼夾勝心起、以攝。	Thus by meaning of terms, by sphere, by condition, by those predominant mind arisings, by inclusion.
問：	Question:
云何以句義？	How by meaning of terms?
答：	Answer:
眼者見義，色者現義；	Eye has the meaning of seeing, form has the meaning of appearing;
耳者聞義，聲者鳴義；	ear has the meaning of hearing, sound has the meaning of resounding;
鼻者嗅義，香者芳義；	nose has the meaning of smelling, odor has the meaning of fragrance;
舌者甞義，味者氣味為義；	tongue has the meaning of tasting, taste has the meaning of flavor;
身者正持義，觸者可觸義；	body has the meaning of upholding, touch has the meaning of being touchable;
意者知義，法者無命義。	mind has the meaning of knowing, dharma has the meaning of being lifeless.
入者無色法門義，處義受持義。	Sense-base has the meaning of being a door for formless dharmas, the meaning of place, the meaning of receiving and maintaining.
如是以句義可知。	Thus by meaning of terms can be understood.
問：	Question:
云何以境界？	How by sphere?
答：	Answer:
眼耳不至境界，鼻舌身至境界，意俱境界。	Eye and ear do not reach their spheres, nose, tongue, and body reach their spheres, mind has both types of spheres.
復有說：	There is another explanation:
耳者至境界。	Ear reaches its sphere.
何故？	Why?
唯有近障不聞聲，如說呪術。	Only when there are nearby obstacles is sound not heard, as in the case of mantras.
復說眼者於其自境界至境界。	It is also explained that eye reaches its sphere in its own domain.
何故？	Why?
壁外不見。	One cannot see beyond walls.
如是以境界可知。	Thus by sphere can be understood.
問：	Question:
云何以緣？	How by condition?
答：	Answer:
緣眼色光，作意生眼識。	Conditioned by eye, form, light, and attention, eye-consciousness arises.
於是眼者為眼識，以四緣成緣。	Here the eye serves as a condition for eye-consciousness through four types of conditions.
初生依根有緣色者，以三緣成緣。	Initial arising depends on faculty condition; form serves as a condition through three types of conditions.
初生事有緣光者，以三緣成緣。	Initial arising depends on object condition; light serves as a condition through three types of conditions.
初生依有緣作意者，以二緣成緣。	Initial arising depends on supporting condition; attention serves as a condition through two types of conditions.
次第非有緣。	Sequential non-existence condition.
緣耳聲空，作意得生耳識，以此分別當分別。	Conditioned by ear, sound, space, and attention, ear-consciousness arises - this classification should be understood in the same way.
緣鼻香風作意，得生鼻識。	Conditioned by nose, odor, wind, and attention, nose-consciousness arises.
緣舌味水作意，得生舌識。	Conditioned by tongue, taste, water, and attention, tongue-consciousness arises.
緣身觸作意，得生身識。	Conditioned by body, touch, and attention, body-consciousness arises.
緣意法解脫作意，得生意識。	Conditioned by mind, dharma, clarity, and attention, mind-consciousness arises.
於是意者是後分心，法者是法事，此成四種：	Here mind is the preceding mind, dharma is the dharma object, which becomes four types:
六內入過去現在未來第一種，五外入過去未來現在離除非入根是第二種，法入第三種。	The six internal sense-bases of past, present, and future are the first type; the five external sense-bases of past, future, and present, excluding non-sense-base faculties, are the second type; the dharma sense-base is the third type.
十一種制名者，所謂眾生、方時、犯罪、頭陀、一切相、無所有、入定事、滅、禪定、實思惟、不實思惟，是第四種，此謂法事。	Eleven types of concepts, namely: beings, directions, time, transgressions, ascetic practices, all characteristics, nothingness, meditative attainments, cessation, jhana, right contemplation, wrong contemplation - this is the fourth type, these are called dharma objects.
專心者，心隨如昱作意者，於意門轉。	Concentrated mind is mind following like brightness; attention is turning at the mind-door.
意識者速心，於是意者為意識，以依緣成緣；	Mind-consciousness is swift mind; here mind serves as a condition for mind-consciousness through supporting condition;
法者以事緣成緣；	dharma serves as a condition through object condition;
解脫者以依緣成緣；	clarity serves as a condition through supporting condition;
作意者以二緣成緣，次第緣、有緣。	attention serves as a condition through two conditions: sequential condition and existence condition.
如是以緣可知。	Thus by condition can be understood.
問：	Question:
云何以夾勝心起？	How by predominant mind arising?
於眼門成三種，除夾上中下。	At the eye-door there are three types, excluding predominant: superior, medium, inferior.
於是上事，以夾成七心，無間生阿毘地獄，從有分心、轉見心、所受心、分別心、令起心、速心、彼事心。	Here for superior objects, seven minds arise through predominance: life-continuum mind arising without interval, turning mind, receiving mind, investigating mind, determining mind, impulsion mind, registration mind.
於是有分心者，是於此有根心如牽縷。	Here life-continuum mind is the mind with faculties rooted in this existence, like a pulled thread.
轉心者，於眼門色事夾緣故，以緣展轉諸界，依處有分心成起。	Turning mind: because of the eye-door form object's predominant condition, by condition the elements turn and transform, depending on place the life-continuum mind becomes aroused.
有分心次第，彼為見色事成轉生轉心，轉心次第依眼應轉，現得見生見心。	Life-continuum mind sequentially, for seeing form objects it becomes turning and arises as turning mind; turning mind sequentially depending on eye it should turn, manifestly able to see and give rise to seeing mind.
見心次第已見，以心現受生受心。	Seeing mind sequentially having seen, by mind manifestly receiving it gives rise to receiving mind.
受心次第以受義現分別生分別心，分別心次第以分別義現令起生令起心，令起心次第以令起義由業心速行，速行心次第以速行義不以方便生彼事果報心，從彼更度有分心。	Receiving mind sequentially by receiving meaning manifestly investigating gives rise to investigating mind; investigating mind sequentially by investigating meaning manifestly determining gives rise to determining mind; determining mind sequentially by determining meaning through karmic mind it runs swiftly; swift mind sequentially by swift meaning not by skillful means gives rise to that object's resultant mind, from that it again passes to life-continuum mind.
問：	Question:
何譬喻？	What is the simile?
答：	Answer:
如王殿上閉城門臥，傴女摩王足，夫人坐，大臣及直閣列在王前，聾人守門依城門住。	Like a king sleeping in his palace with closed city gates, a hunchbacked woman massaging the king's feet, queens sitting, ministers and guards arrayed before the king, a deaf person guarding the gate dwelling by the city gate.
時守園人取菴羅果打門，王聞聲覺，王勅僂女：	At that time a gardener taking mango fruit knocks on the gate; the king hears the sound and awakens, the king commands the hunchbacked woman:
汝當開門。	You should open the gate.
僂女即奉命，以相貌語聾人言。	The hunchbacked woman immediately obeys the command, using gestures to speak to the deaf person.
聾人解意，即開城門，見菴羅菓。	The deaf person understands the meaning and immediately opens the city gate, seeing the mango fruit.
王捉刀，女受菓將入，現於大臣。	The king grasps a knife, the woman receives the fruit and brings it in, showing it to the ministers.
大臣授與夫人，夫人洗淨，或熟或生各安一處，然後奉王。	The ministers give it to the queen, the queen washes it clean, whether ripe or unripe each placed in one place, then offered to the king.
王得食之，食已即說彼功德非功德，還復更眠。	The king is able to eat it; having eaten he speaks of its merits and non-merits, then sleeps again.
如是如王臥，如有分心可知。	Thus like the king sleeping, life-continuum mind can be understood.
如守園人取菴羅菓打門，如是於眼門色事夾可知。	Like the gardener taking mango fruit and knocking on the gate, thus at the eye-door form object's predominance can be understood.
如王聞彼聲王覺，教傴女開門，如是以緣展轉界，依處有分心起可知。	Like the king hearing that sound, the king awakening and instructing the hunchbacked woman to open the gate, thus by condition the elements turning and transforming, depending on place life-continuum mind arising can be understood.
如傴女以相貌教聾人開門，如是轉心可知。	Like the hunchbacked woman using gestures to instruct the deaf person to open the gate, thus turning mind can be understood.
如聾人開門見菴羅菓，如是眼識可知。	Like the deaf person opening the gate and seeing the mango fruit, thus eye-consciousness can be understood.
如捉刀女受彼菓將現大臣，如是受持心可知。	Like the knife-grasping woman receiving that fruit and bringing it to show the ministers, thus receiving mind can be understood.
如大臣取菓授與夫人，如是分別心可知。	Like the ministers taking the fruit and giving it to the queen, thus investigating mind can be understood.
如夫人洗淨，或熟或生各安一處，然後與王，如是令起心可知。	Like the queen washing it clean, whether ripe or unripe each placed in one place, then giving it to the king, thus determining mind can be understood.
如王食彼菓，如是速心可知。	Like the king eating that fruit, thus impulsion mind can be understood.
如王食已說彼功德非功德利，如是彼事果報心可知。	Like the king having eaten speaking of its merits and non-merits and benefits, thus that object's resultant mind can be understood.
如王更眠，如是有分心度可知。	Like the king sleeping again, thus life-continuum mind passing can be understood.
於是眼門以中事夾。	Here at the eye-door with medium object predominance.
速心無間度彼有心，以夾下事令起心無間度有分心。	Impulsion mind without interval passes to that existence mind; with inferior object predominance, determining mind without interval passes to life-continuum mind.
如是餘於門可知。	Thus at other doors can be understood.
於意門無事夾，以作意緣、以解脫行，於意門成取事。	At the mind-door there is no object predominance; by attention condition, by clarity method, at the mind-door object-taking is accomplished.
於是於上事三心生，有分心、轉心、速心。	Here for superior objects three minds arise: life-continuum mind, turning mind, impulsion mind.
彼事心於中及下事二心生，轉心及速心。	Registration mind; for medium and inferior objects two minds arise: turning mind and impulsion mind.
於是可愛不可愛中事，以種種緣、種種受可知。	Here with lovely and unlovely medium objects, by various conditions and various feelings can be understood.
以正作意非正作意，緣種種善不善可知。	By right attention and wrong attention, conditioning various wholesome and unwholesome can be understood.
如是彼夾勝心起可知。	Thus by those predominant mind arisings can be understood.
問：	Question:
云何以攝？	How by inclusion?
答：	Answer:
三種攝，陰攝、界攝、諦攝。	Three types of inclusion: aggregate inclusion, element inclusion, truth inclusion.
於是十入，色陰所攝。	Here ten sense-bases are included in the form aggregate.
意入，識陰所攝。	The mind sense-base is included in the consciousness aggregate.
法入，除泥洹，四陰所攝。	The dharma sense-base, excluding nirvana, is included in the four aggregates.
十一入，十一界所攝。	Eleven sense-bases are included in eleven elements.
意入，七界所攝。	The mind sense-base is included in seven elements.
五內入，苦諦所攝。	The five internal sense-bases are included in the truth of suffering.
五外入，或苦諦所攝、或非苦諦所攝。	The five external sense-bases are either included in the truth of suffering or not included in the truth of suffering.
意入，或苦諦所攝、或非苦諦所攝。	The mind sense-base is either included in the truth of suffering or not included in the truth of suffering.
法入，或四諦所攝、或非苦諦所攝。	The dharma sense-base is either included in the four truths or not included in the truth of suffering.
如是所攝可知。	Thus inclusion can be understood.
如是以此行，於入智令起方便，此謂入方便(入方便已竟)。	Thus by this method, causing the arising of wisdom regarding sense-bases as skillful means - this is called the sense-base method (the sense-base method is finished).
問：	Question:
云何界方便？	What is the element method?
答：	Answer:
十八界，眼界色界眼識界、耳界聲界耳識界、鼻界香界鼻識界、舌界味界舌識界、身界觸界身識界、意界法界意識界。	The eighteen elements: eye element, form element, eye-consciousness element; ear element, sound element, ear-consciousness element; nose element, odor element, nose-consciousness element; tongue element, taste element, tongue-consciousness element; body element, touch element, body-consciousness element; mind element, dharma element, mind-consciousness element.
於是眼清淨眼界，色形色界，眼識眼識界。	Here pure eye is the eye element, form and shape are the form element, eye-consciousness is the eye-consciousness element.
如是餘可知。	Thus the rest can be understood.
於五門轉事。	Turning at the five doors in objects.
意界受果報，意界唯法入，除法界六識界，餘心意識界。	Mind element receives results, mind element is only the dharma sense-base, excluding the dharma element; the six consciousness elements, the remaining mind is the mind-consciousness element.
餘如入廣說。	The rest is as extensively explained for sense-bases.
於是十界，色陰所攝。	Here ten elements are included in the form aggregate.
法界除泥洹，四陰所攝。	The dharma element, excluding nirvana, is included in the four aggregates.
七界，識陰所攝。	Seven elements are included in the consciousness aggregate.
十一界，十一入所攝。	Eleven elements are included in eleven sense-bases.
七界，意入所攝。	Seven elements are included in the mind sense-base.
十一界，苦諦所攝。	Eleven elements are included in the truth of suffering.
五界，或苦諦所攝、或非諦所攝。	Five elements are either included in the truth of suffering or not included in truths.
法界，四諦所攝、或非諦所攝。	The dharma element is included in the four truths or not included in truths.
意識界，或苦諦所攝、或非諦所攝。	The mind-consciousness element is either included in the truth of suffering or not included in truths.
問：	Question:
云何說化境界？	How is the scope of transformation explained?
答：	Answer:
唯此法陰入界為境界，諸說法種類和合相為陰，說門相為入，說自性相為界。	Only these dharmas - aggregates, sense-bases, elements - are the scope; various explanations: dharmas' types and combinations have the characteristic of aggregates, explanations of door characteristics are sense-bases, explanations of intrinsic nature characteristics are elements.
復次世尊為利根人以陰門說苦諦，為中根人以入門說苦諦，為鈍根人以界門說苦諦。	Furthermore, the World-Honored One for sharp-facultied people explains the truth of suffering through the aggregate door, for medium-facultied people explains the truth of suffering through the sense-base door, for dull-facultied people explains the truth of suffering through the element door.
復次於名著相人以略說色，以分別名說陰。	Furthermore, for people attached to name characteristics, he briefly explains form and distinguishingly explains name through aggregates.
為著色相人以分別色以略說名說入，於名色著相人以名色分別說界。	For people attached to form characteristics, he distinguishingly explains form and briefly explains name through sense-bases; for people attached to name and form characteristics, he distinguishingly explains name and form through elements.
復次說自性處，說陰，說處事，說入，以處事說心起、說界。	Furthermore, explaining intrinsic nature places explains aggregates, explaining places and objects explains sense-bases, by places and objects explaining mind arising explains elements.
以如是等行界分別方便，此謂界方便(界方便已竟)。	By such methods as these, the element classification method - this is called the element method (the element method is finished).
問：	Question:
云何因緣方便？	What is the dependent origination method?
答：	Answer:
無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是皆苦陰起。	Ignorance conditions formations, formations condition consciousness, consciousness conditions name and form, name and form condition six sense-bases, six sense-bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions aging, death, sorrow, lamentation, suffering, and distress - thus the entire mass of suffering arises.
唯以無明滅則行滅，以行滅則識滅，以識滅則名色滅，以名色滅則六入滅，以六入滅則觸滅，以觸滅則受滅，以受滅則愛滅，以愛滅則取滅，以取滅則有滅，以有滅則生滅，以生滅則老死憂悲苦惱滅，如是苦陰皆成滅。	Only by the cessation of ignorance, formations cease; by the cessation of formations, consciousness ceases; by the cessation of consciousness, name and form cease; by the cessation of name and form, six sense-bases cease; by the cessation of six sense-bases, contact ceases; by the cessation of contact, feeling ceases; by the cessation of feeling, craving ceases; by the cessation of craving, grasping ceases; by the cessation of grasping, becoming ceases; by the cessation of becoming, birth ceases; by the cessation of birth, aging, death, sorrow, lamentation, suffering, and distress cease - thus the entire mass of suffering comes to cessation.
於是無明者，不知四諦。	Here ignorance is not knowing the four truths.
行者，身口意業。	Formations are bodily, verbal, and mental actions.
識者，入胎一念心名識。	Consciousness is the one mind-moment of entering the womb called consciousness.
名色者，共相續心起心數法，及迦羅邏色。	Name and form are the mind and mental factors arising together with continuing mind, and the kalala form.
六入者，六內入。	Six sense-bases are the six internal sense-bases.
觸者，六觸身。	Contact is the six contact bodies.
受者，六受身。	Feeling is the six feeling bodies.
愛者，六愛身。	Craving is the six craving bodies.
取者，四取。	Grasping is the four graspings.
有者，是業能起欲、色、無色有。	Becoming is karma able to produce desire, form, and formless existence.
生者，於有陰起。	Birth is the arising of aggregates in existence.
老者，陰熟。	Aging is the ripening of aggregates.
死者，陰散壞。	Death is the scattering and destruction of aggregates.
問：	Question:
何故無明緣行？	Why does ignorance condition formations?
何故生緣老死？	Why does birth condition aging and death?
答：	Answer:
於此無間凡夫，於四諦不知故，五受陰長夜樂著我物，成彼所觸，此我物、此我身，如是有樂著樂，和合為有思惟。	Here ordinary people without interval, because of not knowing the four truths, throughout the long night delight in and are attached to the five grasping aggregates as "mine," becoming contacted by them: "This is mine, this is my body" - thus having delight in pleasure and harmony, they form the thought of existence.
彼思惟使，非智所處，為得有成住於有，如種在耕熟田。	That thought makes them dwell in non-wisdom places, in order to attain existence they remain in existence, like seeds in well-tilled fields.
無彼識為有滅。	Without that consciousness, existence would cease.
此謂無明緣行。	This is called ignorance conditions formations.
彼無明所起行，思入有著於有相事成為聚，於轉有起相續。	Those formations arising from ignorance, thinking of entering existence, being attached to existence-characteristic objects, becoming grouped, at the turning of existence arising continuity.
識於有隨心非斷，是故行緣識。	Consciousness follows mind in existence without interruption - therefore formations condition consciousness.
如除日無光明，住地增長。	Like without sun there is no light, dwelling on earth and growing.
如是除識無名色，於無體住增長，如荻相猗展轉相依。	Thus without consciousness there is no name and form, dwelling in bodiless state and growing, like reeds leaning on each other, mutually dependent.
是故識緣名色。	Therefore consciousness conditions name and form.
依處餘名共生起，意入增長；	Depending on place, the remaining name arises together, the mind sense-base grows;
依名命四大及食時緣，餘五入起增長。	depending on name, life, the four great elements, and food as conditions, the remaining five sense-bases arise and grow.
非餘此緣，是故名色緣六入。	Not otherwise conditioned - therefore name and form condition six sense-bases.
餘根境界識和合起觸，是故六入緣觸。	The remaining faculties, spheres, and consciousness coming together produce contact - therefore six sense-bases condition contact.
以觸受或苦、或樂、或不苦不樂。	By contact one feels either suffering, pleasure, or neither suffering nor pleasure.
非所觸，是故觸緣受。	Not by non-contact - therefore contact conditions feeling.
癡凡夫受樂成著，復更覓受苦，彼對治覓樂。	Foolish ordinary people, experiencing pleasure become attached, again seeking more; experiencing suffering, they seek its opposite, seeking pleasure.
若受不苦不樂受捨，是故受緣愛。	If experiencing neither suffering nor pleasure, they abandon it - therefore feeling conditions craving.
以渴愛急取愛處，是故愛緣取。	By thirsty craving they urgently grasp the place of craving - therefore craving conditions grasping.
彼有取作事為有種，是故取緣有。	That existence with grasping performs actions as seeds of existence - therefore grasping conditions becoming.
以如業所勝生於諸趣，是故有生。	As karma predominates, birth occurs in various destinies - therefore becoming conditions birth.
以生成老死，是故生緣老死。	By birth aging and death are accomplished - therefore birth conditions aging and death.
如穀為種緣，如是無明緣行可知。	Like grain as seed condition, thus ignorance conditions formations can be understood.
如種為牙緣，如是行緣識可知。	Like seed as sprout condition, thus formations condition consciousness can be understood.
如牙為葉緣，如是識緣名色可知。	Like sprout as leaf condition, thus consciousness conditions name and form can be understood.
如葉為枝緣，如是名色緣六入可知。	Like leaf as branch condition, thus name and form condition six sense-bases can be understood.
如枝為樹緣，如是六入緣觸可知。	Like branch as tree condition, thus six sense-bases condition contact can be understood.
如樹為花緣，如是觸緣受可知。	Like tree as flower condition, thus contact conditions feeling can be understood.
如花為汁緣，如是受緣愛可知。	Like flower as sap condition, thus feeling conditions craving can be understood.
如汁為米緣，如是愛緣取可知。	Like sap as rice condition, thus craving conditions grasping can be understood.
如米為種緣，如是取緣有可知。	Like rice as seed condition, thus grasping conditions becoming can be understood.
如種為牙緣，有如是緣生可知。	Like seed as sprout condition, becoming thus conditions birth can be understood.
如是起種種相續，如是前際不可知、後際亦不可知。	Thus arising various continuities, thus the past limit is unknowable, the future limit is also unknowable.
如是生無明為初因緣相續，其前際不可知、後際亦不可知。	Thus born, ignorance as initial dependent origination continuity, its past limit is unknowable, its future limit is also unknowable.
問：	Question:
無明何緣？	What conditions ignorance?
答：	Answer:
唯無明為無明緣，使為纏緣、纏為使緣，初為初、後為後。	Only ignorance conditions ignorance, latent tendencies condition entanglements, entanglements condition latent tendencies, initial for initial, later for later.
復次一切諸煩惱成無明緣。	Furthermore, all defilements become conditions for ignorance.
如佛所說：	As the Buddha said:
從漏集起無明集。	From the accumulation of outflows arises the accumulation of ignorance.
復次如一心法，以眼見色，癡人起愛。	Furthermore, like one mind dharma: seeing form with the eye, a foolish person arises craving.
於此時淨樂者心癡，此謂無明。	At this time the pure pleasure-seeking mind is foolish - this is called ignorance.
思著，是無明緣行。	Thinking and being attached - this is ignorance conditioning formations.
心著，此行緣識。	Mind being attached - this is formations conditioning consciousness.
知相應心數法及彼所造色，是識緣名色。	Knowing associated mental factors and that created form - this is consciousness conditioning name and form.
從受生喜，緣喜故、喜色緣故諸根清淨，是名色緣六入。	From receiving arises joy; conditioned by joy, because of joy in form, the faculties become pure - this is name and form conditioning six sense-bases.
無明觸是六入緣，觸喜觸緣受欲。	Ignorant contact is six sense-bases conditioning contact; joyful contact conditions receiving desire.
受緣愛，以著取淨樂。	Feeling conditions craving; by attachment, grasping pure pleasure.
是愛緣取，以著思是取緣，有彼法起，是有緣生。	This is craving conditioning grasping; by attached thinking, this is grasping conditioning becoming; that dharma arising is becoming conditioning birth.
住已是老，念散壞是死。	Dwelling already is aging; thought scattering and destruction is death.
如是於一剎那成十二因緣。	Thus in one moment the twelve dependent origination is accomplished.
問：	Question:
彼十二因緣分，幾名煩惱？	Of those twelve dependent origination factors, how many are called defilements?
幾名業？	How many are called karma?
幾果報？	How many are results?
幾過去？	How many are past?
幾未來？	How many are future?
幾現在？	How many are present?
幾因緣？	How many are conditions?
幾已起？	How many have arisen?
云何因緣？	What are conditions?
云何因緣法？	What are conditioned dharmas?
此二何差別？	What is the difference between these two?
何因緣染性？	What are the defiled natures of conditions?
答：	Answer:
三煩惱，無明、愛、取。	Three are defilements: ignorance, craving, grasping.
二業，行、有。	Two are karma: formations, becoming.
餘七，果報。	The remaining seven are results.
於是名煩惱者，成因為有後生，如畫師色。	Here those called defilements accomplish causes for future existence, like a painter's colors.
其事不自生，如畫師色事。	Those matters do not arise by themselves, like a painter's colored objects.
煩惱令起，有緣得生，如種種色。	Defilements cause arising; having conditions they can arise, like various colors.
二過去，無明及行。	Two are past: ignorance and formations.
二未來，生、老死。	Two are future: birth, aging and death.
餘八現在。	The remaining eight are present.
如是以取三時，無始生死相續可知。	Thus by taking the three times, beginningless birth and death continuity can be understood.
十二分因緣者不應說，除十二因緣亦不應說。	The twelve factors of dependent origination should not be spoken of separately; apart from the twelve dependent origination they also should not be spoken of.
爾時云何因緣？	Then what are conditions?
此十二法如次第展轉因故，此謂因緣。	These twelve dharmas sequentially and mutually causing each other - this is called dependent origination.
起十二因緣分，已起法。	The arising twelve dependent origination factors are arisen dharmas.
此二何差別者，因緣者諸行異，非成就不可說，或有為或無為不應說。	What is the difference between these two?
以起因緣法行，已成就有為，此二法差別。	Conditions are various formations, not accomplished, unspeakable, either conditioned or unconditioned should not be spoken of.
何因緣染性者，以是行、以是相，成無明行。	By arising conditioned dharma formations, already accomplished and conditioned - this is the difference between these two dharmas.
緣彼行、彼相、彼性，彼聖人不他緣，以慧明通達。	What are the defiled natures of conditions?
如是一切，此謂因緣染性。	By these formations, by these characteristics, ignorance formations are accomplished.
復次此因緣，以七行可知。	Conditioning those formations, those characteristics, those natures - those noble ones do not depend on others, by wisdom and clarity they penetrate completely.
如是以三節、以四略、以二十行、以輪、以牽、以分別、以相攝。	Thus all of this is called the defiled nature of conditions.
云何以三節？	Furthermore, this dependent origination can be understood through seven methods.
諸行及識，其間第一節；	Thus by three sections, by four summaries, by twenty formations, by wheel, by connection, by classification, by mutual inclusion.
受及愛，彼間第二節；	What are the three sections?
有及生，彼間第三節。	Formations and consciousness - between them is the first section;
於過去以業煩惱緣現在果報，是第一節；	feeling and craving - between them is the second section;
以現在果報緣現在煩惱，第二節；	becoming and birth - between them is the third section.
以現在煩惱緣未來果報，第三節。	In the past, by karma and defilements conditioning present results is the first section;
第一及第三因果節及有節，第二節果因節非有節。	by present results conditioning present defilements is the second section;
有節者何義？	by present defilements conditioning future results is the third section.
答：	The first and third are cause-result sections with existence sections; the second section is result-cause section without existence section.
終無間未度陰入界，以初業煩惱緣故。	What is the meaning of existence section?
於諸趣更有生，此謂有生節。	Answer:
	Ending without interval, not yet transcending aggregates, sense-bases, elements, by initial karma and defilement conditions.
	In various destinies there is again birth - this is called the existence birth section.
問：	Question:
云何成？	How is this accomplished?
答：	Answer:
彼入無明愛相應，以造功德。	Those entering ignorance and craving corresponding, by creating merit.
惡業凡夫，彼於此時謂死。	Evil karma ordinary people, they at this time are called dying.
以死受苦，臥置死人處，不見此世、不見彼世，失念不得念，是時受生苦。	By death receiving suffering, lying in the place of dead people, not seeing this world, not seeing that world, losing mindfulness and not attaining mindfulness - at this time receiving birth suffering.
意念智成退、身勇猛成退，諸根漸漸失。	Mind-thought wisdom becomes retreated, bodily vigor becomes retreated, the faculties gradually disappear.
從身或上或下，命根失、燥失，如多羅葉燥。	From the body either above or below, life faculty disappears, dryness disappears, like palmyra leaves drying.
於此時如眠夢，以葉四法起業、業相、趣、趣相。	At this time like sleep and dreams, by leaves four dharmas arise: karma, karma signs, destiny, destiny signs.
云何業？	What is karma?
是其所造，或功德或非功德，或重或輕、或多或少。	What one has created, either merit or non-merit, either heavy or light, either much or little.
如近其初所造，彼業即起。	Like close to what was initially created, that karma immediately arises.
業相者，彼處所依造業，彼處即起業伴侶。	Karma signs are where one depended to create karma - that place immediately produces karma companions.
業相起，彼於時或如現作業。	Karma signs arising, at that time it is like presently performing karma.
趣者，以功德緣善趣起，以非功德緣惡趣起。	Destiny is by merit conditions good destinies arise, by non-merit conditions evil destinies arise.
名趣相者，入胎時三事和合得生，化生者依處處生，是其所生處起，或宮殿或坐處、或山或樹或江，隨其趣及共取相起。	Called destiny signs are when entering the womb, three things harmonizing to obtain birth; for spontaneous birth, depending on places of birth, it is their birth place arising, either palaces or seats or mountains or trees or rivers, according to their destiny and jointly grasped signs arising.
彼於此時往彼，或倚或坐或臥，見彼或取。	They at this time go there, either leaning or sitting or lying, seeing that or grasping.
彼於此時，初所造業及業相，或趣及趣相作事，以速心現起滅，命終去速心無間，共命根滅成終。	They at this time, initial created karma and karma signs, or destiny and destiny signs performing actions, by swift mind manifestly arising and ceasing, life ending, swift mind without interval, together with life faculty ceasing and accomplishing ending.
終心無間次第，以速心起，唯彼業或彼業相，或趣或取相作事。	Ending mind without interval sequentially, by swift mind arising, only that karma or that karma sign, or destiny or grasped sign performing actions.
果報心處度於後有，如燈燃燈，如從火珠出火。	Resultant mind passing to future existence, like a lamp lighting a lamp, like fire emerging from a fire crystal.
彼節心起，故如伴侶。	That section mind arising, therefore like companions.
於母腹依父母不淨，三十色業所成成起，處身有十。	In the mother's womb depending on father and mother's impurity, thirty forms created by karma arise, place and body having ten.
彼於老剎那無心過節，四十六色成起。	That in aging moments, mindless passing sections, forty-six forms arise.
業所造三十食節所成二色及八無心過節色，於老剎那共第二心，五十四色成起。	Karma-created thirty, food-section created two forms and eight mindless passing section forms; in aging moments together with the second mind, fifty-four forms arise.
業所成三十食時所成三色及八如是起，識緣名色、名色緣識。	Karma-created thirty, food-time created three forms and eight - thus arising, consciousness conditions name and form, name and form condition consciousness.
如是成有節，於是成三節可知。	Thus the existence section is accomplished - here the three sections can be understood.
問：	Question:
云何以四略？	How by four summaries?
答：	Answer:
無明、行於過去業煩惱略，識、名色、六入、觸、受於現在果報略，愛、取、有於現在業煩惱略，生、老死於未來果報略。	Ignorance and formations are past karma and defilement summary; consciousness, name and form, six sense-bases, contact, feeling are present result summary; craving, grasping, becoming are present karma and defilement summary; birth, aging and death are future result summary.
如是以四略可知。	Thus by four summaries can be understood.
問：	Question:
云何以二十行？	How by twenty formations?
答：	Answer:
以取無明過去愛及取，以煩惱相成所取；	By taking ignorance as past craving and grasping, by defilement characteristics they are grasped;
以取行過去有，以業相成所取；	by taking formations as past becoming, by karma characteristics they are grasped;
以取識名色六入觸受現在，以果報相生及老死成所取；	by taking consciousness, name and form, six sense-bases, contact, feeling as present, by result characteristics birth and aging-death are grasped;
以取愛取現在，以煩惱相成所取；	by taking craving and grasping as present, by defilement characteristics they are grasped;
以取有現在行，以業相成所取；	by taking becoming as present formations, by karma characteristics they are grasped;
以取生老死未來識名色六入觸受成所取。	by taking birth and aging-death as future consciousness, name and form, six sense-bases, contact, feeling they are grasped.
此二十四法，以取其成就成二十。	These twenty-four dharmas, by taking their accomplishment, become twenty.
如阿毘曇所說：	As the Abhidhamma says:
於初業有癡是無明，聚是行，著是愛，覓是取，思是有，此五法於此生有，初所作業是其緣。	In initial karma there is delusion which is ignorance, accumulation which is formations, attachment which is craving, seeking which is grasping, thinking which is becoming - these five dharmas exist in this birth, initially created karma is their condition.
不了識入癡是無明，聚是行，著是愛，覓是取，思是有，此五法於此業有，為未來生時緣、未來生時識度，是名色清淨。	Not understanding consciousness entering, delusion is ignorance, accumulation is formations, attachment is craving, seeking is grasping, thinking is becoming - these five dharmas exist in this karma, as conditions for future birth time, future birth time consciousness passing is name and form purification.
是入所觸是觸、取是受，此二法於未來生有，於此所作業是其緣。	This is the sense-bases being contacted which is contact, grasping which is feeling - these two dharmas exist in future birth, the karma created here is their condition.
如是以二十行可知。	Thus by twenty formations can be understood.
云何以輪？	How by wheel?
無明緣行，行緣識，乃至生緣老死，如是皆苦陰起。	Ignorance conditions formations, formations condition consciousness, up to birth conditions aging and death - thus the entire mass of suffering arises.
於此皆苦陰無知，此謂無明。	In this entire mass of suffering there is no knowledge - this is called ignorance.
無明緣行者，復如是以輪可知。	Ignorance conditions formations - again thus by wheel can be understood.
云何以牽？	How by connection?
二牽，所謂無明所初及老死所初於是。	Two connections: namely ignorance as beginning and aging-death as beginning.
問：	Question:
云何無明所初？	How ignorance as beginning?
答：	Answer:
是說次第。	This explains the forward sequence.
云何老死所初：	How aging-death as beginning?
是度次第。	This is the reverse sequence.
復次無明所初，是有邊際面未來知道。	Furthermore, ignorance as beginning is the endless edge facing the future knowing path.
老死所初者，初邊際面過去知道。	Aging-death as beginning is the initial edge facing the past knowing path.
如是以牽可知。	Thus by connection can be understood.
問：	Question:
云何以分別？	How by classification?
答：	Answer:
二種因緣，世間因緣及出世因緣。	Two types of dependent origination: worldly dependent origination and supramundane dependent origination.
於是無明所初，是世因緣。	Here ignorance as beginning is worldly dependent origination.
問：	Question:
云何出世因緣？	What is supramundane dependent origination?
答：	Answer:
苦依苦、信依信、喜依喜、踊躍依踊躍、倚依倚、樂依樂、定依定、如實知見依如實知見、厭患依厭患、無欲依無欲、解脫依解脫滅智，此謂出世因緣。	Suffering depends on suffering, faith depends on faith, joy depends on joy, elation depends on elation, tranquility depends on tranquility, happiness depends on happiness, concentration depends on concentration, knowledge and vision as it really is depends on knowledge and vision as it really is, dispassion depends on dispassion, desirelessness depends on desirelessness, liberation depends on liberation cessation knowledge - this is called supramundane dependent origination.
復說四種因緣：	Four types of dependent origination are also explained:
業煩惱為因，種為因，有作、共業為因。	karma and defilements as cause, seed as cause, having action and joint karma as cause.
問：	Question:
云何業煩惱為因？	How karma and defilements as cause?
答：	Answer:
無明所初。	Ignorance as beginning.
云何種為因？	How seed as cause?
如種牙相續。	Like seed and sprout continuity.
云何有作？	How having action?
如化色。	Like transforming form.
云何共業為因？	How joint karma as cause?
如地雪山海日月。	Like earth, snow mountains, seas, sun and moon.
復有說：	There is also another explanation:
非此共業因，是諸色心法，時節為因，無有共業。	This is not joint karma cause - these various form and mind dharmas, time as cause, there is no joint karma.
如世尊說偈：	As the World-Honored One spoke in verse:
業不與他共，　　是藏他不偷，	Karma is not shared with others,　　it is stored where others cannot steal,
人所作功德，　　其自得善報。	What people create as merit,　　they themselves receive good results.
如是分別可知。	Thus classification can be understood.
問：	Question:
云何以相攝？	How by mutual inclusion?
答：	Answer:
四種相攝，陰相攝、入相攝、界相攝、諦相攝。	Four types of mutual inclusion: aggregate inclusion, sense-base inclusion, element inclusion, truth inclusion.
於是無明、行、觸、愛、取、有，行陰所攝。	Here ignorance, formations, contact, craving, grasping, becoming are included in the formation aggregate.
識，識陰所攝。	Consciousness is included in the consciousness aggregate.
名色，四陰所攝。	Name and form are included in the four aggregates.
六入，二陰所攝。	Six sense-bases are included in two aggregates.
受，受陰所攝。	Feeling is included in the feeling aggregate.
生、老死，色陰所攝及行陰所攝。	Birth and aging-death are included in the form aggregate and formation aggregate.
無明、行、觸、受、愛、取、有、生、老死法，入所攝。	Ignorance, formations, contact, feeling, craving, grasping, becoming, birth, aging-death are included in the dharma sense-base.
識意，入所攝。	Consciousness is included in the mind sense-base.
名色，五內入所攝。	Name and form are included in the five internal sense-bases.
六入，六內入所攝。	Six sense-bases are included in the six internal sense-bases.
無明、行、觸、受、愛、取、有、生、老死，法界所攝。	Ignorance, formations, contact, feeling, craving, grasping, becoming, birth, aging-death are included in the dharma element.
識意，識界所攝。	Consciousness is included in the mind consciousness element.
名色，五界所攝。	Name and form are included in five elements.
六入，十二諦所攝。	Six sense-bases are included in twelve truths.
無明、愛、取，十諦所攝。	Ignorance, craving, grasping are included in ten truths.
餘九苦諦所攝。	The remaining nine are included in the truth of suffering.
出世因緣，道分，道諦所攝。	Supramundane dependent origination, path factors are included in the truth of the path.
因緣滅，滅諦所攝。	The cessation of dependent origination is included in the truth of cessation.
如是以相攝可知。	Thus by mutual inclusion can be understood.
如是以行因緣方便可知。	Thus by method the dependent origination method can be understood.
此謂因緣方便(因緣方便已竟)。	This is called the dependent origination method (the dependent origination method is finished).
解脫道論卷第十	The Vimuttimagga, Volume 10
#----------------------------------------------------------------------
#【經文資訊】大正新脩大藏經第 32 冊 No.
1648 解脫道論
#【版本記錄】發行日期：
2023-12，最後更新：
44846
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#----------------------------------------------------------------------
解脫道論卷第十一阿羅漢優波底沙梁言大光造	The Vimuttimagga, Volume 11, Arhat Upatissa, translated as "Great Light" in Liang dynasty
梁扶南三藏僧伽婆羅譯	Translated by the Tripitaka Master Sanghavarman from Funan during the Liang dynasty
五方便品之二	Chapter on the Five Methods, Part Two
問：	Question:
云何聖諦方便？	What is the noble truth method?
答：	Answer:
謂四聖諦，苦聖諦、苦集聖諦、苦滅聖諦、苦滅道聖諦。	The four noble truths: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the path to the cessation of suffering.
問：	Question:
云何苦聖諦？	What is the noble truth of suffering?
答：	Answer:
生苦、老苦、死苦、憂苦、憂悲苦、惱苦、苦苦、怨憎會苦、愛別離苦、求不得苦，以略五受陰苦。	Birth suffering, aging suffering, death suffering, grief suffering, sorrow and lamentation suffering, distress suffering, pain suffering, suffering of meeting with the hated, suffering of separation from the loved, suffering of not getting what one seeks - in brief, the suffering of the five grasping aggregates.
生苦者，於眾生種類諸陰起，此一切苦集義。	Birth suffering is the arising of aggregates in various types of beings - this is the meaning of the collection of all suffering.
老苦者，以生諸界熟，此失力色諸根念慧義。	Aging suffering is the ripening of the born elements - this is the meaning of loss of strength, form, faculties, mindfulness, and wisdom.
死苦者，壽命滅，作畏怖義。	Death suffering is the cessation of lifespan - this is the meaning of causing fear.
憂苦者，至苦處心畏懼，此內燒義。	Grief suffering is the mind's fear when reaching places of suffering - this is the meaning of internal burning.
憂悲苦者，苦至語言，此內外燒義。	Sorrow and lamentation suffering is verbal expression when suffering arrives - this is the meaning of internal and external burning.
苦苦者，身苦，此因苦身義。	Pain suffering is bodily pain - this is the meaning of body caused by suffering.
惱苦者，心苦，此因苦心義。	Distress suffering is mental pain - this is the meaning of mind caused by suffering.
怨憎會苦者，與不可愛眾生共和合，此作苦義。	Suffering of meeting with the hated is harmonizing together with unlovable beings - this is the meaning of creating suffering.
愛別離苦者，與可愛眾生共分散離別，此作憂苦義。	Suffering of separation from the loved is scattering and separating together with lovable beings - this is the meaning of creating grief and suffering.
求不得苦者，樂得與不可愛別離、樂可愛和合，彼不得，失樂義。	Suffering of not getting what one seeks is delighting in separation from the unlovable and delighting in harmony with the lovable, but not obtaining that - this is the meaning of losing pleasure.
已略說五受陰苦者，不離五受陰苦，是故以略五受陰苦。	Having briefly explained the suffering of the five grasping aggregates: one does not depart from the suffering of the five grasping aggregates, therefore in brief, the suffering of the five grasping aggregates.
問：	Question:
云何五受陰？	What are the five grasping aggregates?
答：	Answer:
色受陰、痛受陰、想受陰、行受陰、識受陰。	Form grasping aggregate, feeling grasping aggregate, perception grasping aggregate, formation grasping aggregate, consciousness grasping aggregate.
如陰方便廣說，如是可知。	As extensively explained in the aggregate method, thus it can be understood.
於是二種苦，處苦、自性苦。	Here there are two types of suffering: circumstantial suffering and essential suffering.
於是生苦、死苦、怨憎會苦、愛別離苦、求不得苦，以略五受陰苦，此謂處苦。	Here birth suffering, death suffering, suffering of meeting with the hated, suffering of separation from the loved, suffering of not getting what one seeks, and in brief the suffering of the five grasping aggregates - this is called circumstantial suffering.
憂苦、憂悲苦、惱苦，此謂自性苦。	Grief suffering, sorrow and lamentation suffering, distress suffering - this is called essential suffering.
三種苦者，苦苦、壞苦、行苦。	Three types of suffering: suffering of pain, suffering of change, suffering of formations.
於是身苦心苦，是謂苦苦。	Here bodily pain and mental pain - this is called suffering of pain.
有漏樂受彼處壞，是謂壞苦。	Contaminated pleasant feeling and its destruction there - this is called suffering of change.
五受陰行苦，此謂苦聖諦。	The formation suffering of the five grasping aggregates - this is called the noble truth of suffering.
問：	Question:
云何苦集聖諦？	What is the noble truth of the origin of suffering?
答：	Answer:
愛令復生，與欲共起，處處起如是欲愛、有愛、不有愛。	Craving that leads to rebirth, arising together with desire, arising everywhere - thus desire-craving, existence-craving, non-existence-craving.
此愛令復生者，有愛多成令有生愛。	This craving that leads to rebirth: existence-craving mostly accomplishes causing existence-birth-craving.
苦集者，唯愛不共，故說苦集。	The origin of suffering: only craving, not together, therefore it explains the origin of suffering.
與欲共起者，唯愛令歡喜名起，令染名染。	Arising together with desire: only craving causes delight called arising, causes attachment called attachment.
共染起喜，起者是處，處令身性起，是處歡喜。	Together with attachment arising delight - arising is the place, the place causes body-nature arising, that place is delight.
是處可愛色，是處歡喜。	That place is lovely form, that place is delight.
如是欲愛、有愛、非有愛，除有愛及不有愛，餘愛是欲愛。	Thus desire-craving, existence-craving, non-existence-craving - excluding existence-craving and non-existence-craving, the remaining craving is desire-craving.
有愛者，與常見共起。	Existence-craving arises together with eternalist views.
非有愛者，與斷見共起。	Non-existence-craving arises together with annihilationist views.
此謂苦集聖諦。	This is called the noble truth of the origin of suffering.
問：	Question:
云何苦滅聖諦？	What is the noble truth of the cessation of suffering?
答：	Answer:
唯愛滅無餘、捨、遠離、解脫、無處，此謂苦滅聖諦。	Only the complete cessation, abandoning, distancing, liberation, and placelessness of craving - this is called the noble truth of the cessation of suffering.
問：	Question:
不然。	Not so.
此亦集滅，何故世尊說苦因滅？	This is also the cessation of origin - why does the World-Honored One speak of the cessation of the cause of suffering?
答：	Answer:
苦因滅故成不生滅，應作證義，是故集滅，世尊說苦滅。	Because the cause of suffering ceases, no-birth cessation is accomplished - it should be realized - therefore the World-Honored One speaks of the cessation of suffering as the cessation of origin.
問：	Question:
云何苦滅道聖諦？	What is the noble truth of the path to the cessation of suffering?
答：	Answer:
此八正分道，如是正見、正思惟、正語、正業、正命、正精進、正念、正定。	This eightfold noble path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
正見者，四諦智。	Right view is wisdom of the four truths.
正思惟者，是三善思惟。	Right intention is these three wholesome intentions.
正語者，離四惡行。	Right speech is abandoning four evil actions.
正業者，是離三惡行。	Right action is abandoning three evil actions.
正命者，離邪命。	Right livelihood is abandoning wrong livelihood.
正精進者，四正勤。	Right effort is the four right efforts.
正念者，四念處。	Right mindfulness is the four foundations of mindfulness.
正定者，四禪。	Right concentration is the four jhanas.
復次若修行聖道，於泥洹知見此謂正見，唯於泥洹覺是正思惟，彼斷邪語是正語，斷邪業是正業，彼斷邪命是正命，斷邪精進是正精進，於泥洹念是正念，於泥洹專心是正定。	Furthermore, if one cultivates the noble path, knowledge and vision regarding nirvana - this is called right view; only awakening regarding nirvana is right intention; cutting off wrong speech is right speech; cutting off wrong action is right action; cutting off wrong livelihood is right livelihood; cutting off wrong effort is right effort; mindfulness regarding nirvana is right mindfulness; concentrated mind regarding nirvana is right concentration.
於是慧根、慧力、慧如意足、擇法覺分，成入內正見。	Here the wisdom faculty, wisdom power, wisdom basis of success, investigation of dharmas enlightenment factor are included in right view.
精進根、精進力、精進如意足、欲如意足、精進覺分、四正勤，成入內精進。	The energy faculty, energy power, energy basis of success, desire basis of success, energy enlightenment factor, four right efforts are included in right effort.
念根、念力、念覺分、四念處，成入內正念。	The mindfulness faculty, mindfulness power, mindfulness enlightenment factor, four foundations of mindfulness are included in right mindfulness.
定根、定力、心如意足、信根、信力、定覺分、喜覺分、猗覺分、捨覺分，成入內正定。	The concentration faculty, concentration power, mind basis of success, faith faculty, faith power, concentration enlightenment factor, rapture enlightenment factor, tranquility enlightenment factor, equanimity enlightenment factor are included in right concentration.
如是三十七菩提法，成入八正道內，此謂苦滅道聖諦。	Thus the thirty-seven factors of enlightenment are included within the eightfold noble path - this is called the noble truth of the path to the cessation of suffering.
此謂四聖諦。	This is called the four noble truths.
問：	Question:
何故說四聖諦，不三不五？	Why are four noble truths spoken of, not three, not five?
答：	Answer:
一切疑。	All doubt.
為世間出世間果因故成四。	For worldly and supramundane results and causes, therefore four are accomplished.
問：	Question:
云何？	How?
世諦果苦，集世諦因，果滅，出世諦果。	Suffering is worldly result, origin is worldly cause, cessation is supramundane result.
道，出世諦因。	Path is supramundane cause.
是故四，不三不五。	Therefore four, not three, not five.
復次應知、應斷、應證、應修，以四句故成四。	Furthermore, should be known, should be abandoned, should be realized, should be cultivated - because of four phrases, four are accomplished.
此四聖諦，以十一行可勝可知。	These four noble truths can be understood as predominant through eleven methods.
如是以句義、以相、以次第、以略、以譬喻、以分別、以數、以一、以種種、以次第，廣以相攝。	Thus by meaning of terms, by characteristics, by sequence, by summary, by similes, by classification, by enumeration, by unity, by variety, by sequential extension, by inclusion.
問：	Question:
云何以句義？	How by meaning of terms?
答：	Answer:
聖諦者，聖人所說名聖諦，通達彼故成聖諦。	Noble truths: what noble people have spoken is called noble truths; by penetrating them one becomes noble truths.
諦者，如是義、不異義、自相不異義。	Truth means thus meaning, non-different meaning, self-characteristic non-different meaning.
苦者果義，集者因義，滅者隨滅義，道者見第一義。	Suffering has the meaning of result, origin has the meaning of cause, cessation has the meaning of following cessation, path has the meaning of seeing the ultimate.
如是以句義可知。	Thus by meaning of terms can be understood.
問：	Question:
云何以相？	How by characteristics?
答：	Answer:
苦者過患相，集者因相，滅者不生相，道者方便相。	Suffering has the characteristic of fault, origin has the characteristic of cause, cessation has the characteristic of non-arising, path has the characteristic of method.
復次苦者逼惱相、憂相、有為相、有邊相，集者聚相、因緣相、和合相、著相，滅者出離相、寂寂相、無為相、醍醐相，道者乘相、令到相、見相、依相。	Furthermore, suffering has the characteristics of oppression, grief, conditioned, having limits; origin has the characteristics of gathering, causation, combination, attachment; cessation has the characteristics of escape, peace, unconditioned, nirvana; path has the characteristics of vehicle, causing arrival, seeing, dependence.
如是異相可知。	Thus different characteristics can be understood.
問：	Question:
云何以次第？	How by sequence?

12 - CHAPTER 12 Exposition of the Truths (Sacca-niddesa)

答：	Answer:
以麁義及證義，初說苦諦。	By gross meaning and realization meaning, suffering truth is explained first.
此苦以此生第二集。	This suffering is born from this - second, origin.
此集滅是此苦滅，第三滅。	This origin ceasing is this suffering ceasing - third, cessation.
此方便為實滅，第四說道。	This method for true cessation - fourth, path is explained.
如明了醫，初見病源，後問病緣，為滅病故，如病說藥。	Like a skilled doctor first sees the disease, then asks about disease conditions, for eliminating disease, prescribes medicine according to the disease.
如是病，如苦可知。	Thus disease can be understood like suffering.
如是病因緣，如集可知。	Thus disease causes and conditions can be understood like origin.
如是病盡，如脫滅可知。	Thus disease exhaustion can be understood like escape and cessation.
如是藥，如道可知。	Thus medicine can be understood like path.
如是以次第可知。	Thus by sequence can be understood.
問：	Question:
云何以略？	How by summary?
答：	Answer:
生是苦，令生是集，苦止是滅，令止是道。	Birth is suffering, what causes birth is origin, stopping of suffering is cessation, what causes stopping is path.
煩惱處是苦，煩惱是集，斷煩惱是滅，斷方便是道。	The place of defilements is suffering, defilements are origin, cutting off defilements is cessation, the method of cutting off is path.
苦能起開身見門，集能起開斷見門，滅能起開常見門，道能起開邪見門。	Suffering can open the door of self-view, origin can open the door of annihilationist view, cessation can open the door of eternalist view, path can open the door of wrong view.
如是以略可知。	Thus by summary can be understood.
問：	Question:
云何以譬喻？	How by similes?
答？如毒樹，如是苦可知。	Answer:
如種，如是集可知。	Like a poisonous tree, thus suffering can be understood.
如是燒種，如是滅可知。	Like seed, thus origin can be understood.
如火，如是道可知。	Like burning the seed, thus cessation can be understood.
如此岸有苦有怖畏，如是苦可知。	Like fire, thus path can be understood.
如流，如是集可知。	Like this shore having suffering and fear, thus suffering can be understood.
如彼岸無苦無怖畏，如是滅可知。	Like current, thus origin can be understood.
如船能渡，如是道可知。	Like the other shore without suffering and fear, thus cessation can be understood.
如擔擔，如是苦可知。	Like a boat able to ferry across, thus path can be understood.
如取擔，如是集可知。	Like carrying a burden, thus suffering can be understood.
如置擔，如是滅可知。	Like taking up the burden, thus origin can be understood.
如置擔方便，如是道可知。	Like putting down the burden, thus cessation can be understood.
如是以譬喻可知。	Like the method of putting down the burden, thus path can be understood.
	Thus by similes can be understood.
問：	Question:
云何以分別可知？	How can it be understood by classification?
答：	Answer:
四種諦，語諦、各各諦、第一義諦、聖諦。	Four types of truth: conventional truth, individual truth, ultimate truth, noble truth.
於是說實語非不實，是謂語諦。	Here speaking real words, not unreal - this is called conventional truth.
於各各諦大入諸見，此謂各各諦。	In individual truths, great entry into various views - this is called individual truth.
彼諦比丘妄語愚癡法，彼不妄語愚癡法是諦。	Those truths compared to false speech and ignorant dharmas - those not false speech and ignorant dharmas are truths.
泥洹者是第一義諦。	Nirvana is ultimate truth.
是聖人所修行，是聖諦。	What noble people cultivate - this is noble truth.
於此所樂聖諦。	Here the delightful noble truths.
如是以分別可知。	Thus by classification can be understood.
問：	Question:
云何以數可知。	How can it be understood by enumeration?
答：	Answer:
除愛，於三地善不善無記法是苦諦；	Excluding craving, wholesome, unwholesome, and neutral dharmas in the three realms are the truth of suffering;
愛是集諦；	craving is the truth of origin;
斷彼是滅諦；	cutting off that is the truth of cessation;
八分道是道諦。	the eightfold path is the truth of the path.
復次除愛，餘煩惱，於第三地善不善無記法是苦諦；	Furthermore, excluding craving, the remaining defilements, wholesome, unwholesome, and neutral dharmas in the three realms are the truth of suffering;
愛及餘煩惱是集諦；	craving and the remaining defilements are the truth of origin;
斷彼是滅諦；	cutting off that is the truth of cessation;
道者是道諦。	path is the truth of the path.
復次除愛，餘煩惱一切不善，於三地善有記法是苦諦；	Furthermore, excluding craving, the remaining defilements and all unwholesome, wholesome and recorded dharmas in the three realms are the truth of suffering;
愛及與煩惱一切不善是集諦；	craving and defilements and all unwholesome are the truth of origin;
斷彼是滅諦；	cutting off that is the truth of cessation;
道是道諦。	path is the truth of the path.
復次除愛與煩惱及一切不善，於三地不善、於三地無記法是苦諦；	Furthermore, excluding craving and defilements and all unwholesome, unwholesome in the three realms, neutral dharmas in the three realms are the truth of suffering;
愛及餘煩惱及一切不善，於三地善此集諦；	craving and remaining defilements and all unwholesome, wholesome in the three realms - this is the truth of origin;
斷彼是滅諦；	cutting off that is the truth of cessation;
道是道諦。	path is the truth of the path.
於是覓有氣味義是愛，集有結使義，餘煩惱是集；	Here seeking the meaning of flavor is craving; accumulating the meaning of fetters, the remaining defilements are origin;
以可斷義、以令起有義，一切不善是集；	by the meaning of what can be cut off, by the meaning of causing existence, all unwholesome is origin;
以令有義，於三地善法是集。	by the meaning of causing existence, wholesome dharmas in the three realms are origin.
於是愛及餘煩惱是集，一切不善於三地及善，或苦諦或集諦，逼惱、憂、有為有邊相，故成苦諦。	Here craving and remaining defilements are origin, all unwholesome in the three realms and wholesome, either truth of suffering or truth of origin - by oppression, grief, conditioned, having limits characteristics, they become the truth of suffering.
聚因緣、著和合相故，成集諦。	By gathering, causation, attachment, combination characteristics, they become the truth of origin.
如是以數可知。	Thus by enumeration can be understood.
問：	Question:
云何以一可知？	How can it be understood by unity?
答：	Answer:
此四諦以四行成一，以諦義、以如義、以法義、以空義。	These four truths become one through four methods: by truth meaning, by such meaning, by dharma meaning, by emptiness meaning.
如是以一可知。	Thus by unity can be understood.
問：	Question:
云何以種種可知？	How can it be understood by variety?
答：	Answer:
二諦，世諦、出世諦。	Two truths: worldly truth, supramundane truth.
世諦者，有漏、有結、有縛、有流、有厄、有蓋、可觸、有取、有煩惱，所謂苦及集。	Worldly truths are: with outflows, with fetters, with bonds, with floods, with yokes, with hindrances, contactable, with grasping, with defilements - namely suffering and origin.
出世諦者，無漏、無結、無縛、無流、無厄、無蓋、不可觸、無取、無煩惱，所謂滅道。	Supramundane truths are: without outflows, without fetters, without bonds, without floods, without yokes, without hindrances, not contactable, without grasping, without defilements - namely cessation and path.
三諦有為，滅諦無為。	Three truths are conditioned, cessation truth is unconditioned.
三諦無色，苦諦有色無色。	Three truths are formless, suffering truth has form and is formless.
集諦不善，道諦善，滅諦無記，苦諦善、不善、無記。	Origin truth is unwholesome, path truth is wholesome, cessation truth is neutral, suffering truth is wholesome, unwholesome, and neutral.
苦諦可知，集諦可斷，滅諦可證，道諦應修。	Suffering truth can be known, origin truth can be abandoned, cessation truth can be realized, path truth should be cultivated.
如是以種種可知。	Thus by variety can be understood.
問：	Question:
云何以次第廣？	How by sequential extension?
答：	Answer:
以一種，有識身是苦，集我慢，斷彼是滅，身念是道。	By one type: the conscious body is suffering, accumulating conceit is origin, cutting off that is cessation, body mindfulness is path.
以二種，名色是苦、是無明，有愛是集，斷彼是滅，奢摩他、毘婆舍那是道。	By two types: name and form are suffering, ignorance and existence-craving are origin, cutting off that is cessation, calm and insight are path.
以三種成，所謂苦苦是苦諦，三不善根是集，斷彼是滅，戒定慧是道。	By three types: suffering-suffering is the truth of suffering, three unwholesome roots are origin, cutting off that is cessation, virtue, concentration, and wisdom are path.
以四種成：	By four types:
四身性處是苦，四顛倒是集，斷顛倒是滅，四念處是道。	The four great element places are suffering, four perversions are origin, cutting off perversions is cessation, four foundations of mindfulness are path.
以五種成。	By five types:
五趣是苦，五蓋是集，斷蓋是滅，五根是道。	Five destinies are suffering, five hindrances are origin, cutting off hindrances is cessation, five faculties are path.
以六種成：	By six types:
六觸入是苦，六愛身是集，斷愛身是滅，六出離法是道。	Six contact sense-bases are suffering, six craving bodies are origin, cutting off craving bodies is cessation, six dharmas of renunciation are path.
以七種成：	By seven types:
七識住是苦，七使是集，斷七使是滅，七菩提分是道。	Seven consciousness stations are suffering, seven latent tendencies are origin, cutting off seven latent tendencies is cessation, seven enlightenment factors are path.
以八種成：	By eight types:
八世間法是苦，八邪邊是集，斷八邪邊是滅，八正分是道。	Eight worldly dharmas are suffering, eight wrong factors are origin, cutting off eight wrong factors is cessation, eight right factors are path.
以九種成：	By nine types:
九眾生居是苦，九愛根法是集，斷彼是滅，九正作意根法是道。	Nine abodes of beings are suffering, nine craving-root dharmas are origin, cutting off that is cessation, nine right attention-root dharmas are path.
以十種成：	By ten types:
十方行是苦，十結使是集，斷結是滅，十想是道。	Ten directions of conduct are suffering, ten fetters are origin, cutting off fetters is cessation, ten perceptions are path.
如是以次第廣可知。	Thus by sequential extension can be understood.
問：	Question:
云何以攝？	How by inclusion?
答：	Answer:
三種攝，陰攝、入攝、界攝。	Three types of inclusion: aggregate inclusion, sense-base inclusion, element inclusion.
於是苦諦五陰所攝，集諦及道諦行陰所攝，滅諦非陰所攝。	Here the truth of suffering is included in five aggregates, the truth of origin and truth of path are included in the formation aggregate, the truth of cessation is not included in aggregates.
苦諦十二入所攝，三諦法入所攝，苦諦十八界所攝，三諦法界所攝。	The truth of suffering is included in twelve sense-bases, three truths are included in the dharma sense-base, the truth of suffering is included in eighteen elements, three truths are included in the dharma element.
如是以攝可知。	Thus by inclusion can be understood.
以此行於聖諦知令起，此謂聖諦方便(聖諦方便已竟)。	By this method, causing wisdom regarding noble truths to arise - this is called the noble truth method (the noble truth method is finished).
解脫道論分別諦品第十二之一	The Vimuttimagga Chapter on Distinguishing Truths, Chapter Twelve, Part One
爾時坐禪人，已明了陰界入因緣諦，已得聞戒頭陀禪，以凡夫未解脫怖畏惡趣，已觀惡趣怖，已觀無始生死怖，已觀一剎那不可得，已觀三百鉾刺喻，已觀燒頭愛喻，未分別四聖諦，為分別聖諦，當作方便、當作欲、當作勇猛精進，專心緣念具足應令滿。	At that time, the meditator, having clearly understood aggregates, elements, sense-bases, dependent origination, and truths, having heard about virtue, ascetic practices, and jhana, as an ordinary person not yet liberated from fear of evil destinies, having contemplated fear of evil destinies, having contemplated fear of beginningless birth and death, having contemplated that not even one moment can be obtained, having contemplated the simile of three hundred spear thrusts, having contemplated the simile of burning head love, not yet having distinguished the four noble truths, in order to distinguish the noble truths, should make effort, should make desire, should make vigorous energy, with concentrated mind, mindful recollection equipped, should make complete.
問：	Question:
云何當作？	How should this be done?
答：	Answer:
彼坐禪人初四聖諦當聞，或以略或以廣或以略廣，以聞以義以誦當受持。	That meditator should first hear the four noble truths, either briefly or extensively or both briefly and extensively, by hearing, by meaning, by recitation should receive and maintain.
是時坐禪人入寂寂坐，不亂心不去來心，四聖諦應令起。	At this time the meditator enters into peaceful sitting, with unconfused mind, mind not going and coming, should cause the four noble truths to arise.
初苦諦應令起，或以陰或以入或以界陰法，以自相以陰相應令起，如陰方便廣說，如是當知。	First should cause the truth of suffering to arise, either by aggregates or by sense-bases or by elements - aggregate dharmas, by self-characteristics, by aggregate characteristics should cause to arise, as extensively explained in the aggregate method, thus should be understood.
入者以入相應令起，如入方便廣說，如是當知。	Sense-bases by sense-base characteristics should cause to arise, as extensively explained in the sense-base method, thus should be understood.
界者以界相應令起，如界方便廣說，如是當知。	Elements by element characteristics should cause to arise, as extensively explained in the element method, thus should be understood.
彼坐禪人，如是已陰入界，唯有陰入界、無眾生無命，已令起已得行想。	That meditator, thus having aggregates, sense-bases, elements, only aggregates, sense-bases, elements exist, no beings, no life, having caused to arise, having attained the perception of formations.
爾時已略作二種令起，所謂名、色。	At that time, having briefly made two types arise: namely, name and form.
於是色陰十入十界色，四陰意入七界，是名法入法界。	Here the form aggregate, ten sense-bases, ten elements are form; four aggregates, mind sense-base, seven elements are name - dharma sense-base, dharma element.
或名或色，餘名餘色。	Either name or form, remaining name, remaining form.
餘名餘色者以色空，色者以名空，名者以色不離，色者以名不離。	Remaining name, remaining form - form is empty of name, name is empty of form, name does not depart from form, form does not depart from name.
如鼓聲唯依名色生。	Like drum sound arising only dependent on name and form.
依色名生，如盲跛遠行。	Dependent on form, name arises, like blind and lame traveling far.
問：	Question:
名色者何差別？	What is the difference between name and form?
答：	Answer:
名者無身，色者有身。	Name is without body, form has body.
名者有所知，色者無所知。	Name has knowing, form has no knowing.
名者輕轉，色者遲轉。	Name turns lightly, form turns slowly.
名無聚，色有聚。	Name has no gathering, form has gathering.
名者覺知思識，色者無此。	Name has awareness, thinking, and consciousness - form does not have this.
色者行倚坐臥屈申，名無此。	Form has walking, leaning, sitting, lying, bending, extending - name does not have this.
名者知我行我倚我坐我臥我屈我申，色無此。	Name knows "I walk, I lean, I sit, I lie, I bend, I extend" - form does not have this.
色者飲食噉甞，名無此。	Form has drinking, eating, chewing, tasting - name does not have this.
名者知我飲我食我噉我甞，色無此。	Name knows "I drink, I eat, I chew, I taste" - form does not have this.
色者拍戲笑啼種種言說，名無此。	Form has clapping, playing, laughing, crying, various speech - name does not have this.
名者知我拍我笑我戲我啼我種種言說，色無此。	Name knows "I clap, I laugh, I play, I cry, I speak variously" - form does not have this.
謂名色差別。	This is called the difference between name and form.
彼坐禪人如是名色，唯以名色、無眾生無命。	That meditator, thus name and form, only name and form, no beings, no life.
已令起、已得行想，爾時一切作略。	Having caused to arise, having attained the perception of formations, at that time all actions are brief.
苦諦者令起如實知見清淨，令名色起。	The truth of suffering causes to arise knowledge and vision purification as it really is, causing name and form to arise.
此總語苦諦令起可知。	This general statement: the truth of suffering causing to arise can be understood.
彼坐禪人如是已令起苦諦，作眾生想，從此苦因緣應觀。	That meditator, having thus caused the truth of suffering to arise, making perception of beings, from this should contemplate the conditions of suffering.
問：	Question:
此苦何因緣何集？	What are the conditions and accumulation of this suffering?
答：	Answer:
彼坐禪人如是知，此苦生為因緣，生者有為因緣，有者取為因緣，取者愛為因緣，愛者受為因緣，受者觸為因緣，觸者六入為因緣，六入者名色為因緣，名色者識為因緣，識者行為因緣，行者無明為因緣。	That meditator thus knows: this suffering has birth as condition, birth has becoming as condition, becoming has grasping as condition, grasping has craving as condition, craving has feeling as condition, feeling has contact as condition, contact has six sense-bases as condition, six sense-bases have name and form as condition, name and form have consciousness as condition, consciousness has formations as condition, formations have ignorance as condition.
如是無明緣行，行緣識，生緣老死，成憂悲苦惱，如是悉苦陰成起。	Thus ignorance conditions formations, formations condition consciousness, birth conditions aging and death, becoming sorrow, lamentation, suffering, and distress - thus the entire mass of suffering arises.
彼坐禪人如是以因緣所縛以廣觀，爾時以作略，此受緣愛，彼苦集令起。	That meditator, thus extensively contemplating bound by conditions, at that time making brief: this feeling conditions craving - that origin of suffering causes to arise.
或法住智、或聖取因緣智，或離疑清淨，此眾語言集諦令起智。	Either dharma-position knowledge, or noble causation knowledge, or purity free from doubt - this is the general statement of wisdom causing the truth of origin to arise.
彼坐禪人以令起苦集，於三昧已度疑，爾時觀苦滅，誰滅？	That meditator, having caused the origin of suffering to arise, having transcended doubt in concentration, at that time contemplates the cessation of suffering: whose cessation?
為苦滅。	For the cessation of suffering.
誰滅？	Whose cessation?
為此苦滅。	For the cessation of this suffering.
彼坐禪人如是知，從生滅此苦滅，從生滅有滅，從有滅取滅，從取滅愛滅，從無明滅行滅。	That meditator thus knows: from the cessation of birth, this suffering ceases; from the cessation of birth, becoming ceases; from the cessation of becoming, grasping ceases; from the cessation of grasping, craving ceases; from the cessation of ignorance, formations cease.
如是從無明滅行滅，從行滅識滅，從生滅老死憂悲苦惱滅，如是此一切苦陰成滅。	Thus from the cessation of ignorance, formations cease; from the cessation of formations, consciousness ceases; from the cessation of birth, aging, death, sorrow, lamentation, suffering, and distress cease - thus this entire mass of suffering comes to cessation.
彼坐禪人如是因緣所縛滅，已廣已觀，爾時作略，此受緣愛，從彼滅苦滅，令起滅諦。	That meditator, thus the cessation of being bound by conditions, having extensively contemplated, at that time making brief: this feeling conditions craving - from that cessation, suffering ceases, causing the truth of cessation to arise.
彼坐禪人如是已令起滅諦，爾時觀苦滅道：	That meditator, having thus caused the truth of cessation to arise, at that time contemplates the path to the cessation of suffering:
何道？	What path?
何具足為愛滅？	What completion is for the cessation of craving?
彼坐禪人如是知於五受陰觀過患，此道此具足為愛滅，令起道諦，如諦方便廣說，如是可知。	That meditator thus knows: contemplating faults in the five grasping aggregates - this path, this completion is for the cessation of craving, causing the truth of path to arise, as extensively explained in the truth method, thus can be understood.
彼坐禪人如是以次第已令起四諦，爾時於五受陰，以一百八十法次第以聚分別觀，所有色過去未來現在、或內或外、或大或小、或麁或妙、或遠或近，一切色以無常廣觀，以廣觀苦、以廣觀無我。	That meditator, having thus sequentially caused the four truths to arise, at that time in the five grasping aggregates, by one hundred and eighty dharmas sequentially, by grouping, distinguishing and contemplating - all form past, future, present, either internal or external, either great or small, either gross or subtle, either far or near, all form extensively contemplating as impermanent, extensively contemplating as suffering, extensively contemplating as not-self.
如是所有受、所有想、所有行、所有識，於一一陰十二法門，於五陰五十二成六十，六十無常見、六十苦見、六十無我見，成一百八十。	Thus all feeling, all perception, all formations, all consciousness - in each aggregate twelve dharma doors, in five aggregates fifty-two become sixty: sixty impermanence views, sixty suffering views, sixty not-self views, becoming one hundred and eighty.
復次一百八十法門，六內入、六外入、六識身、六觸身、六受身、六想身、六思身、六愛身、六覺、六觀。	Furthermore, one hundred and eighty dharma doors: six internal sense-bases, six external sense-bases, six consciousness bodies, six contact bodies, six feeling bodies, six perception bodies, six volition bodies, six craving bodies, six initial applications, six sustained applications.
此十六成六十，六十無常見、六十苦見、六十無我見，三六十成一百八十。	These ten sixes become sixty: sixty impermanence views, sixty suffering views, sixty not-self views - three sixties become one hundred and eighty.
彼久遠年時日月月半日夜時念剎那，以迴轉法行成新故，如燈焰相續成轉。	Those distant years, times, days, months, half-months, day and night, times, moments, mindfulness, moments, by turning dharma practices becoming new and old, like lamp flame continuity becoming turning.
以無常於行分別觀，以惡趣受苦、飢渴怖畏，求覓愛別離老病死憂悲苦惱。	By impermanence, distinguishing and contemplating formations; by evil destinies receiving suffering, hunger, thirst, fear, seeking, craving separation, aging, sickness, death, sorrow, lamentation, suffering, distress.
此行相應相續。	These formations corresponding and continuing.
以苦於行觀分別，從陰入界、因緣、諦、業果報因緣令生所生，無眾生、不動、無事、自性行成起。	By suffering, distinguishing and contemplating formations; from aggregates, sense-bases, elements, dependent origination, truths, karma result conditions causing birth to what is born - no beings, no movement, no events, self-nature formations arising.
以無我於觀分別，於行色無常，以滅義、以苦怖義、無我不實義，以作略廣分別如是受想行識無常滅義。	By not-self, distinguishing and contemplating formations: form is impermanent by the meaning of cessation, by the meaning of suffering and fear, not-self by the meaning of unreality - making brief extensive distinction; thus feeling, perception, formations, consciousness are impermanent by the meaning of cessation.
苦者以怖義，無我以不實義，如是作略廣分別。	Suffering by the meaning of fear, not-self by the meaning of unreality - thus making brief extensive distinction.
於是以無常已分別除常想，以苦分別除樂想，以無我分別除我想。	Here by impermanence having distinguished, removing permanence perception; by suffering distinguishing, removing pleasure perception; by not-self distinguishing, removing self perception.
問：	Question:
云何以無常廣分別？	How by impermanence extensively distinguish?
答：	Answer:
如實見一切諸行，無有為邊、滅為邊，於無相或令起心，於無相界為安心，是故以無常廣分別。	As it really is, seeing all formations, having no conditioned limit, having cessation as limit, regarding the signless either causing mind to arise, regarding the signless realm for settling mind - therefore by impermanence extensively distinguish.
問：	Question:
云何以苦分別？	How by suffering distinguish?
答：	Answer:
於一切諸行令心怖畏，從作願令起心，於無作願為心安，是故以苦廣分別。	Regarding all formations causing mind to fear, from making vows causing mind to arise, regarding the wishless for mind peace - therefore by suffering extensively distinguish.
問：	Question:
云何以無我廣分別？	How by not-self extensively distinguish?
答：	Answer:
於一切法見從他從此執令起心，於空界為心安，是故以無我廣分別。	Regarding all dharmas seeing from others, from this grasping causing mind to arise, regarding the empty realm for mind peace - therefore by not-self extensively distinguish.
如是分別三有、五趣、七識住、九眾生居，以滅怖畏，以無實觀之(分別智已竟)。	Thus distinguishing three existences, five destinies, seven consciousness stations, nine abodes of beings, by cessation, fear, by unreality contemplating them (distinguishing wisdom finished).
彼坐禪人於五受陰，已分別於三相，令樂入欲斷諸行。	That meditator in the five grasping aggregates, having distinguished in three characteristics, causing desire to enter, wanting to cut off all formations.
爾時現在內五受陰取彼相令通達起滅，如是此法以無生現生，以生滅如是通達。	At that time, taking the characteristics of the present internal five grasping aggregates, causing penetration of arising and passing away - thus this dharma by no-birth manifestly born, by birth-cessation thus penetrating.
於是取相者，取相三種：	Here taking characteristics has three types:
取煩惱相、取定相、取毘婆舍那相。	taking defilement characteristics, taking concentration characteristics, taking insight characteristics.
於是愚癡凡夫，於見聞覺知境界，以成樂常想顛倒所，初心以好取相，於此著煩惱，如蛾投燈，此謂取煩惱相。	Here foolish ordinary people, in seen, heard, felt, known spheres, by accomplishing pleasure-permanence perception perversions, initial mind by good taking characteristics, in this being attached to defilements, like moth throwing itself into flame - this is called taking defilement characteristics.
問：	Question:
云何取定相？	How taking concentration characteristics?
答：	Answer:
於此坐禪人樂得定，以念正智所初心三十八行，於一一行取相令繫心，為不亂故如繫象，此謂取定相。	Here this meditator delighting in attaining concentration, by mindfulness and clear knowing, initial mind in thirty-eight practices, in each practice taking characteristics to bind mind, for non-confusion like binding elephant - this is called taking concentration characteristics.
問：	Question:
云何取毘婆奢那相？	How taking insight characteristics?
答：	Answer:
常觀人以慧所初心，色受想行識各各分別其自相，樂欲捨修彼相，如捉毒蛇，此謂取毘婆奢那相。	Constantly contemplating people, by wisdom initial mind, form, feeling, perception, formations, consciousness each distinguishing their self-characteristics, delighting in wanting to abandon cultivating those characteristics, like grasping poisonous snake - this is called taking insight characteristics.
於此取毘婆奢那相可樂。	Here taking insight characteristics is delightful.
問：	Question:
云何取受想行識相？	How taking form, feeling, perception, formations, consciousness characteristics?
答：	Answer:
彼色識相，或以地界、或以水界、或以火界、或以風界，或眼入或身入。	That form consciousness characteristics, either by earth element, or by water element, or by fire element, or by wind element, or eye sense-base, or body sense-base.
如是觀彼受受相，或為樂、或為苦、或為不苦不樂。	Thus contemplating that feeling's feeling characteristics, either as pleasure, or as pain, or as neither pain nor pleasure.
如是觀彼想想相，或為色想、或為法想。	Thus contemplating that perception's perception characteristics, either as form perception, or as dharma perception.
如是觀知行行相，或為觸、或為思、或為覺、或為觀、或為作意。	Thus contemplating and knowing formations' formation characteristics, either as contact, or as volition, or as initial application, or as sustained application, or as attention.
如是觀彼識識相，或眼識、或意識。	Thus contemplating that consciousness's consciousness characteristics, either eye-consciousness, or mind-consciousness.
如是觀彼彼坐禪，如是善取彼相，以善令起。	Thus contemplating that. That meditator, thus well taking those characteristics, by well causing to arise.
令起如是，取色受想行識相。	Causing to arise thus, taking form, feeling, perception, formations, consciousness characteristics.
復次以二行取心相，以事、以作意。	Furthermore, by two practices taking mind characteristics: by object, by attention.
問：	Question:
云何以事取心相？	How by object taking mind characteristics?
答：	Answer:
以此事我心起，當觀彼以此色受事、以此想事、以此行事、以此識事，我心起。	By this object my mind arises - should contemplate that: by this form feeling object, by this perception object, by this formations object, by this consciousness object, my mind arises.
如是當觀，彼如是以事取心相。	Thus should contemplate. That thus by object taking mind characteristics.
問：	Question:
云何以作意取心相？	How by attention taking mind characteristics?
答：	Answer:
如是我作意色此心起。	Thus I attend to form, this mind arises.
如是當觀，如是我作意受想行我心起。	Thus should contemplate. Thus I attend to feeling, perception, formations, my mind arises.
如是當觀，如是已作意取心相。	Thus should contemplate. Thus having attended, taking mind characteristics.
問：	Question:
云何彼相成善取？	How do those characteristics become well taken?
答：	Answer:
以是行、以是相，色受想行識想以成觀。	By these practices, by these characteristics, form, feeling, perception, formations, consciousness perceptions accomplished by contemplation.
若復堪更觀彼相，以此行、以此相，是謂彼相成善取。	If again able to further contemplate those characteristics, by these practices, by these characteristics - this is called those characteristics becoming well taken.
通達生滅者，有起、有滅、有起滅通達。	Penetrating arising and passing away has arising, has passing away, has arising-passing away penetration.
於是色已生現在，彼生相起變相滅。	Here form having arisen, presently existing, that birth characteristic arises, change characteristic passes away.
彼二句以慧眼見。	Those two phrases seen by wisdom eye.
通達起滅，受已生現在受想行識，彼生相起變相滅。	Penetrating arising and passing away: feeling having arisen, presently existing feeling, perception, formations, consciousness, that birth characteristic arises, change characteristic passes away.
彼二句以慧眼見通達起滅。	Those two phrases seen by wisdom eye, penetrating arising and passing away.
復次以三行通達起相，以三行通達滅相，如是以因、以緣、以自味。	Furthermore, by three practices penetrating arising characteristics, by three practices penetrating passing away characteristics - thus by cause, by condition, by self-nature.
問：	Question:
云何以因通達起相？	How by cause penetrating arising characteristics?
答：	Answer:
愛無明業是因為陰起，以慧眼見，以因通達起相。	Craving, ignorance, karma are causes for aggregate arising, seen by wisdom eye - by cause penetrating arising characteristics.
云何以緣通達起相？	How by condition penetrating arising characteristics?
食緣為色陰起，觸緣為三陰起，名色緣為識陰起，以慧眼見，以緣通達起相。	Food condition for form aggregate arising, contact condition for three aggregates arising, name-form condition for consciousness aggregate arising, seen by wisdom eye - by condition penetrating arising characteristics.
問：	Question:
云何以自味通達起相？	How by self-nature penetrating arising characteristics?
答：	Answer:
如燈焰相續無間，初後新新起行，以相以慧眼見，以自味通達起相。	Like lamp flame continuing without interval, initial and later new formations constantly arising, by characteristics seen by wisdom eye - by self-nature penetrating arising characteristics.
於是以因、以起見，以集諦相成見，以令起覺。	Here by cause, by seeing arising, by truth of origin characteristics becoming seen, by causing arising awareness.
以緣、以自味，以起見苦諦，以相成所見，以剎那不可得覺。	By condition, by self-nature, by seeing arising, truth of suffering, by characteristics becoming what is seen, by momentary unobtainable awareness.
如是以三行通達起相。	Thus by three practices penetrating arising characteristics.
問：	Question:
云何以三行通達滅相？	How by three practices penetrating passing away characteristics?
答：	Answer:
以因滅、以緣滅、以自味滅，於是以愛滅、以無明滅、以業滅，陰成滅，以慧眼見，以因滅通達滅相。	By cause cessation, by condition cessation, by self-nature cessation. Here by craving cessation, by ignorance cessation, by karma cessation, aggregates become ceased, seen by wisdom eye - by cause cessation penetrating passing away characteristics.
以食滅，色陰成滅；	By food cessation, form aggregate becomes ceased;
以觸滅，三陰成滅；	by contact cessation, three aggregates become ceased;
以名色滅，識陰成滅，以慧眼見，以緣滅通達滅相。	by name-form cessation, consciousness aggregate becomes ceased, seen by wisdom eye - by condition cessation penetrating passing away characteristics.
如燈焰相續無間，初有滅行以慧眼見，以自味通達滅相。	Like lamp flame continuing without interval, initially there is cessation practice seen by wisdom eye - by self-nature penetrating passing away characteristics.
於是以因滅見滅諦，以相成所見，以無生相覺，以緣滅、以自味，以見滅。	Here by cause cessation seeing truth of cessation, by characteristics becoming what is seen, by no-birth characteristic awareness; by condition cessation, by self-nature, by seeing cessation.
以苦諦相成初見，以剎那不可得覺。	By truth of suffering characteristics becoming initially seen, by momentary unobtainable awareness.
問：	Question:
若以起滅見苦諦，以相得見，何故上智當起？	If by arising and passing away seeing truth of suffering, by characteristics attaining seeing, why should superior wisdom arise?
答：	Answer:
何用起見滅？	What use seeing arising and cessation?
以苦諦相得見未見，彼苦成滿，乃至諸行過盡如實已見，從行相已令起心、於非行心成度，如實已見諸行過患。	By truth of suffering characteristics attaining seeing what is not yet seen, that suffering becomes complete - until all formations' faults are completely seen as they really are, from formation characteristics having caused mind to arise, regarding non-formation mind becomes transcended, as it really is having seen formations' faults.
從行相已令起心、於非行成度，是處見苦成滿，謂往邊故。	From formation characteristics having caused mind to arise, regarding non-formation becoming transcended - that place seeing suffering becomes complete, called reaching the limit.
猶如飛鳥為火所圍未免怖畏，若未至虛空，見火圍過患，成飛虛空，是時彼見火怖圍，成滿如是，於此可知。	Just like flying bird surrounded by fire, not yet free from fear, if not yet reaching empty space, seeing fire surrounding faults, accomplished flying to empty space - at that time that seeing fire fear surrounding becomes complete; thus here can be understood.
於是以因、以緣、以起見，成通達因緣起相。	Here by cause, by condition, by seeing arising, becoming penetrating dependent origination arising characteristics.
此有此起，此起故此成起。	This existing, this arises; this arising, therefore this becomes arising.
因滅故及緣滅故，以見滅因緣，生相成通達。	By cause cessation and condition cessation, by seeing cessation, dependent origination birth characteristics becoming penetrated.
此無有此不成，此滅故此滅。	This not existing, this does not become; this ceasing, therefore this ceases.
以自味，以起滅，見已起成通達。	By self-nature, by arising and passing away, seeing having arisen becoming penetrated.
知因緣法有為法起，彼起得知，彼滅亦知，彼住亦知。	Knowing dependent dharmas, conditioned dharmas arising, that arising attaining knowledge, that cessation also knowing, that dwelling also knowing.
如是以起滅見四法成所知，如是一相法、種種法、無事法、正法，於是一相續所著諸行以起，彼見不成種種執、初後轉諸行，以彼滅見不成一執，自性離、無動諸行。	Thus by arising and passing away seeing, four dharmas becoming what is known - thus one characteristic dharmas, various dharmas, no-event dharmas, right dharmas. Here one continuity attached formations by arising, that seeing not becoming various grasping; initial and later turning formations, by that cessation seeing not becoming one grasping; self-nature departed, unmoving formations.
以初後見不成我執，因緣所轉初後諸行，如是以法見不成無事執。	By initial and later seeing not becoming self grasping, dependent origination turned initial and later formations, thus by dharma seeing not becoming no-event grasping.
無聞凡夫以一不覺常斷說、以種種不覺成常說、以無事不覺成我說。	Unlearned ordinary people by one not awakening speak of permanence and annihilation, by various not awakening speak of permanence, by no-event not awakening speak of self.
如是以法不覺成無事說。	Thus by dharma not awakening speak of no-event.
於是以平等語言、以一相勝語言，以種種相攝成一相，以分別義成種種；	Here by equal language, by one characteristic superior language, by various characteristics inclusion becoming one characteristic, by distinguishing meaning becoming various;
以煩惱義成一性，以方便義成種種性；	by defilement meaning becoming one nature, by skillful means meaning becoming various natures;
以愛果成一性，以業果成種種性。	by craving result becoming one nature, by karma result becoming various natures.
彼坐禪人如是見一性，非於此執種種見；	That meditator thus seeing one nature, not grasping various views here;
若見種種性，非於此執常見一性。	if seeing various natures, not grasping permanent views of one nature here.
若現見一性，餘作餘覺除此見；	If presently seeing one nature, other actions, other awareness excluding this view;
若現見種種性，彼作彼覺除此見。	if presently seeing various natures, that action, that awareness excluding this view.
若現見一性，除此斷見；	If presently seeing one nature, excluding this annihilationist view;
若現見種種性，除此常見。	if presently seeing various natures, excluding this eternalist view.
彼坐禪人如是以起滅，見一性、種種性，法明何以起？	That meditator thus by arising and passing away, seeing one nature, various natures, why does dharma clarity arise?
現起諸行，見彼無事。	Presently arising formations, seeing them as no-event.
何故？	Why?
一切諸行無事不動，無餘所起住，住自性，因緣和合集為因緣。	All formations are no-event, unmoving, without remainder arising and dwelling, dwelling in self-nature, dependent origination harmonized and gathered as dependent origination.
如是以止法生令生，於是以無命義及不動義，無事法可知。	Thus by cessation dharma birth causing birth. Here by lifeless meaning and unmoving meaning, no-event dharmas can be understood.
以自性義及緣義，如是止法可知。	By self-nature meaning and condition meaning, thus cessation dharmas can be understood.
令現空無事、令現業所作，如是止法令現無事名法，如是令現止法名行。	Causing manifestation of emptiness and no-event, causing manifestation of karma-made, thus cessation dharmas causing manifestation of no-event called dharmas, thus causing manifestation of cessation dharmas called formations.
於是以一性法覺苦相成通達，以種種性覺無常相成通達。	Here by one nature dharmas awakening suffering characteristics becoming penetration, by various natures awakening impermanence characteristics becoming penetration.
以無事法覺，如是以止法覺無我相成通達。	By no-event dharmas awakening, thus by cessation dharmas awakening not-self characteristics becoming penetration.
問：	Question:
彼坐禪人一切諸行，以無餘處觀起滅，為一處當觀耶？	That meditator, all formations, by no remainder place contemplating arising and passing away, or should contemplate in one place?
答：	Answer:
於初諸行處取其相，通達起滅無餘處，一切諸行令滿。	At initial formations place taking their characteristics, penetrating arising and passing away without remainder place, all formations making complete.
如人於大海一處以舌舐水，即知一切水醎。	Like a person at great ocean one place with tongue licking water, immediately knowing all water is salty.
如是於此可知。	Thus here can be understood.
以二行諸行令滿，以事、以不愚癡，於是諸行取其相通達生滅。	By two practices all formations making complete: by object, by non-delusion. Here formations taking their characteristics penetrating birth and cessation.
彼諸行以其事成滿，於是斷無智故，餘諸行以不愚癡成滿。	Those formations by their object becoming complete. Here cutting off ignorance, remaining formations by non-delusion becoming complete.
於是起滅智，是諸行分別智，一切諸行以起初邊成分別，以滅後邊成分別；	Here arising and passing away knowledge is formations distinguishing knowledge, all formations by arising initial limit becoming distinguished, by cessation latter limit becoming distinguished;
以起初邊成寂寂，以滅有邊成寂寂；	by arising initial limit becoming peaceful, by cessation having limit becoming peaceful;
以起從起無初，以滅從滅無後。	by arising from arising no initial, by cessation from cessation no latter.
是故起滅智，成諸行分別智(起滅智已竟)。	Therefore arising and passing away knowledge becomes formations distinguishing knowledge (arising and passing away knowledge finished).
彼坐禪人如是正見生滅相，善分別諸行，樂得滅樂定。	That meditator thus rightly seeing birth and cessation characteristics, well distinguishing formations, delighting in attaining cessation, delighting in concentration.
爾時不作意觀生，唯見心滅。	At that time not attending to contemplating birth, only seeing mind cessation.
以色事、以心生滅，依彼事見心滅。	By form object, by mind birth and cessation, depending on that object seeing mind cessation.
如是以受持、以想事、以行事、以識事、以心生滅，依彼事見心生滅。	Thus by feeling object, by perception object, by formations object, by consciousness object, by mind birth and cessation, depending on that object seeing mind birth and cessation.
復次以三行見滅如是，以聚、以雙、以分別。	Furthermore, by three practices seeing cessation thus: by grouping, by pairing, by distinguishing.
問：	Question:
云何以聚？	How by grouping?
答：	Answer:
於威儀、威儀所起心心數法，於其處以聚見彼滅。	In postures, mind and mental factors arising from postures, in their place by grouping seeing that cessation.
復次已觀色無常、受無常、想無常、行無常、識無常，爾時以無常事所起心心數法，以聚見彼滅。	Furthermore, having contemplated form as impermanent, feeling as impermanent, perception as impermanent, formations as impermanent, consciousness as impermanent, at that time mind and mental factors arising from impermanence objects, by grouping seeing that cessation.
如是以苦事、無我事，如是以聚當見。	Thus by suffering objects, not-self objects, thus by grouping should see.
問：	Question:
云何以雙？	How by pairing?
答：	Answer:
此色無常已觀無常，隨無常起心見心生滅。	This form is impermanent - having contemplated impermanence, following impermanence arising mind seeing mind birth and cessation.
如是受想行識無常已觀，隨無常事起心見生滅。	Thus feeling, perception, formations, consciousness impermanent - having contemplated, following impermanence object arising mind seeing birth and cessation.
如是已苦事、已無我事，如是以雙當觀。	Thus having suffering object, having not-self object, thus by pairing should contemplate.
問：	Question:
云何以分別？	How by distinguishing?
答：	Answer:
已觀此色無常，隨無常事起心見心生滅，如是以分別觀見多心滅。	Having contemplated this form as impermanent, following impermanence object arising mind seeing mind birth and cessation - thus by distinguishing contemplating seeing many minds cease.
如是觀受想行識無常，隨無常事起心見心生滅，以是見心滅復見滅，如是以分別見多心滅。	Thus contemplating feeling, perception, formations, consciousness as impermanent, following impermanence object arising mind seeing mind birth and cessation, by this seeing mind cessation again seeing cessation - thus by distinguishing seeing many minds cease.
如是觀苦觀無我，如是已分別，唯現觀彼滅。	Thus contemplating suffering, contemplating not-self, thus having distinguished, only manifestly contemplating that cessation.
其彼苦滅事成專，常覓諸行剎那成得利。	That suffering cessation object becoming concentrated, constantly seeking formations momentary becoming beneficial.
彼坐禪人以此慧非他緣，見一切世間。	That meditator by this wisdom not from others conditioned, seeing all worlds.
以自性如到芥子頭，於一心剎那生老死變，爾時坐禪人復如是見。	By self-nature like reaching mustard seed head, in one mind moment birth, aging, death changing - at that time the meditator again thus seeing.
如偈所說：	As the verse says:
此雙名色性，　　展轉於一滅，	This pair name-form nature,　　mutually in one cessation,
句滅緣彼滅，　　及彼因所生，	Phrase cessation conditioned by that cessation,　　and that cause-born,
陰無常滅法，　　苦生法滅法。	Aggregates impermanent cessation dharma,　　suffering birth dharma cessation dharma.
如桴打鼓聲，　　亦不從眼生，	Like drumstick striking drum sound,　　also not born from eye,
色香等五法，　　亦不從色生，	Form, odor and five dharmas,　　also not born from form,
亦不離二句，　　依緣生有為。	Also not apart from two phrases,　　depending on conditions born conditioned.
如桴打鼓聲，　　亦不從耳生，	Like drumstick striking drum sound,　　also not born from ear,
色香等五法，　　亦不從聲生，	Form, odor and five dharmas,　　also not born from sound,
亦不離二句。	Also not apart from two phrases.
亦不從鼻生，	Also not born from nose,
色香等五法，　　亦不從香生，	Form, odor and five dharmas,　　also not born from odor,
亦不離二句。	Also not apart from two phrases.
亦不從舌生，	Also not born from tongue,
色香等五法，　　亦不從味生，	Form, odor and five dharmas,　　also not born from taste,
亦不離二句。	Also not apart from two phrases.
亦不從身生，	Also not born from body,
色香等五法，　　亦不從觸生，	Form, odor and five dharmas,　　also not born from touch,
亦不離二句。	Also not apart from two phrases.
不從處色生，	Not born from place form,
不從法入出，　　依因緣依生。	Not coming out from dharma sense-base,　　depending on dependent origination born.
如桴打鼓聲，　　彼根最羸出，	Like drumstick striking drum sound,　　that faculty most weak emerging,
初因亦最羸，　　彼因亦最羸，	Initial cause also most weak,　　that cause also most weak,
所起彼亦羸，　　共地此最羸，	What arises that also weak,　　together with earth this most weak,
相應亦最羸，　　和合亦最羸，	Correspondence also most weak,　　harmony also most weak,
展轉此常羸，　　展轉法不住，	Mutual this constantly weak,　　mutual dharmas not dwelling,
亦無性展轉，　　無有能令起，	Also no nature mutual,　　none able to cause arising,
令起彼亦無。	Causing arising that also none.
如乾闥婆城，	Like gandharva city,
是誰初令起？	Who initially caused arising?
不以自身生，	Not by self-body born,
不以自力住，　　由隨他法生，	Not dwelling by self-power,　　by following other dharmas born,
生諸有漏法。	Born all contaminated dharmas.
自體臝劣不自生，　　亦不自因不自事，	Self-body weak and inferior not self-born,　　also not self-cause not self-object,
不有為處不自性，　　不自性行相諸有。	Not conditioned place not self-nature,　　not self-nature formations characteristics all existences.
為生自身臝無時，　　無所從來無所行，	For birth self-body weak without time,　　nowhere coming from nowhere going,
處無所生為他國，　　心無我所命身性。	Place nowhere born as other country,　　mind without my-possessions life body-nature.
一心苦樂相應速，　　剎那山海八萬劫，	One mind suffering pleasure correspondence swift,　　moment mountains seas eighty thousand kalpas,
一住不再無二心，　　相應過去及當滅。	One dwelling not again no two minds,　　correspondence past and future cessation.
現住一切彼諸陰，　　此等已去無間失，	Presently dwelling all those aggregates,　　these having gone without interval lost,
未來當失於彼間，　　已沒無異相不起，	Future should lose in that interval,　　having sunk no different characteristics not arising,
以不生故現在生，　　從於心失世間無。	By non-birth therefore presently born,　　from mind lost world without.
第一義中無去來，　　未來無聚唯轉生，	Ultimate meaning no going coming,　　future no gathering only turning birth,
住如芥子生諸法，　　彼法滅已是其初。	Dwelling like mustard seed born all dharmas,　　those dharmas ceased already is their initial.
世間以法初不雜，　　不見去來不見生，	World by dharmas initially not mixed,　　not seeing going coming not seeing birth,
諸法不生如虛空，　　猶如電起須臾滅。	All dharmas not born like empty space,　　like lightning arising instantly ceasing.
彼坐禪人如是見滅無盡入定，如鑽火烟起，菩提品剎那剎那起、光明智起、喜猗樂取解脫念處起，捨出離於是不明了。	That meditator thus seeing cessation without end entering concentration, like drilling fire smoke arising, enlightenment factors moment by moment arising, bright wisdom arising, rapture, tranquility, pleasure, grasping liberation, mindfulness arising, equanimity renunciation - here not clearly understanding.
坐禪人於彼法或起亂、或起增上慢。	The meditator in those dharmas either arises confusion, or arises overestimation.
問：	Question:
云何為除亂？	How to remove confusion?
答：	Answer:
彼坐禪人於法起喜，彼喜復令更安，如是彼坐復更令安，成其心法調所攝。	That meditator in dharmas arising rapture, that rapture again causing more settling, thus that sitting again causing more settling, becoming that mind dharma adjustment included.
若法調所攝心，從滅觀定，其心離常難，常通達如是離去。	If dharma adjustment included mind, from cessation contemplation concentration, that mind departing from permanence difficult, constantly penetrating thus departing.
問：	Question:
云何起增上慢？	How does overestimation arise?
答：	Answer:
彼坐禪人於法初起光相，得出世間法。	That meditator in dharmas initially arising light characteristics, attaining supramundane dharmas.
於未得成得相，常不更作精進，如是增上慢起。	In not yet attained becoming attained characteristics, constantly not again making effort - thus overestimation arises.
明了坐禪人，知此煩惱是定亂，知世間法行事，如是知出世間法泥洹事。	Clearly understanding meditator knows this defilement is concentration confusion, knows worldly dharma formation objects, thus knows supramundane dharma nirvana objects.
如是知已，如是智除亂、除增上慢，唯見滅是善，修行多修(觀滅智已竟)。	Thus knowing, thus wisdom removing confusion, removing overestimation, only seeing cessation is good, cultivating much cultivation (contemplation cessation wisdom finished).
解脫道論卷第十一	The Vimuttimagga, Volume 11
#----------------------------------------------------------------------	#----------------------------------------------------------------------
#【經文資訊】大正新脩大藏經第 32 冊 No.	#【經文資訊】大正新脩大藏經第 32 冊 No.
1648 解脫道論	1648 解脫道論
#【版本記錄】發行日期：	#【版本記錄】發行日期：
2023-12，最後更新：	2023-12，最後更新：
44846	44846
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點	#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】	#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#----------------------------------------------------------------------	#----------------------------------------------------------------------
解脫道論卷第十二阿羅漢優波底沙梁言大光造	The Vimuttimagga, Volume 12, Arhat Upatissa, translated as "Great Light" in Liang dynasty
梁扶南三藏僧伽婆羅譯	Translated by the Tripitaka Master Sanghavarman from Funan during the Liang dynasty
分別諦品第十二之二	Chapter on Distinguishing Truths, Chapter Twelve, Part Two
彼坐禪人如是現觀滅，以由觀滅成，畏陰因亦畏陰生，畏三有、五趣、七識住、九眾生居成畏，彼如惡人捉刀可畏，如毒蛇、如火聚。	That meditator thus manifestly contemplating cessation, by contemplating cessation accomplished, fearing aggregate causes and also fearing aggregate birth, fearing three existences, five destinies, seven consciousness stations, nine abodes of beings accomplished fear - they are like evil people grasping swords to be feared, like poisonous snakes, like fire gatherings.
如是以由觀滅成，畏陰因、畏陰生，畏三有、五趣、七識住、九眾生居。	Thus by contemplating cessation accomplished, fearing aggregate causes, fearing aggregate birth, fearing three existences, five destinies, seven consciousness stations, nine abodes of beings.
以無常現作意令畏想，以安隱令起無想。	By impermanence present attention causing fear perception, by peace causing no-perception to arise.
以苦現作意成畏生，以安隱令起無生。	By suffering present attention accomplishing fear of birth, by peace causing no-birth to arise.
以無我現作意成畏相及生，以安隱令起無相及無生。	By not-self present attention accomplishing fear of characteristics and birth, by peace causing no-characteristics and no-birth to arise.
觀過患觀厭離軟隨相似忍，是其總語(令起智怖已竟)。	Contemplating faults, contemplating dispassion, soft following similar patience - this is the general statement (causing arising wisdom fear finished).
彼坐禪人，以怖現修行令起智，樂解脫智生。	That meditator, by fear present cultivation causing arising wisdom, desire for liberation wisdom arises.
彼陰相是怖者，樂解脫智起。	That aggregate characteristics are fearful - desire for liberation wisdom arises.
陰生為怖者，樂解脫智起。	Aggregate birth is fearful - desire for liberation wisdom arises.
三有、五趣、七識住、九眾生居此怖者，樂解脫智起。	Three existences, five destinies, seven consciousness stations, nine abodes of beings - these fearful - desire for liberation wisdom arises.
如火所圍鳥，從彼樂解脫。	Like bird surrounded by fire, delighting in liberation from that.
如人為賊所圍，從彼樂解脫。	Like person surrounded by bandits, delighting in liberation from that.
如是彼坐禪人陰因、陰生、三有五趣七識住九眾生居此畏怖者，樂解脫智起。	Thus that meditator aggregate causes, aggregate birth, three existences, five destinies, seven consciousness stations, nine abodes of beings - these fearful - desire for liberation wisdom arises.
以無常現作意畏因，以苦現作意畏生，以無我現作意畏因及生，樂解脫智起。	By impermanence present attention fear of causes, by suffering present attention fear of birth, by not-self present attention fear of causes and birth - desire for liberation wisdom arises.
於是凡夫人及學人，於樂解脫智二種引心，或觀歡喜。	Here ordinary people and learners, in desire for liberation wisdom two types leading mind, or contemplating joy.
於是現觀，於上成通達現觀歡喜。	Here present contemplation, in superior becoming penetrating present contemplation joy.
心成憂惱成修行障礙。	Mind becoming worried and distressed, becoming cultivation obstacles.
成通達難見思惟行，捨中隨相似忍，此是總語言(樂解脫智已竟)。	Becoming penetrating difficult seeing contemplation formations, abandoning middle following similar patience - this is general statement (desire for liberation wisdom finished).
彼坐禪人如是現修行樂解脫智，從一切諸行樂解脫泥洹諸行，唯作一相，欲令起解脫門相似智起。	That meditator thus presently cultivating desire for liberation wisdom, from all formations delighting in liberation nirvana formations, only making one characteristic, wanting to cause liberation door similar wisdom to arise.
以三行得相似智，以三行越正聚，於五陰無常現見得相似智。	By three practices attaining similar wisdom, by three practices transcending right accumulation: in five aggregates impermanence presently seeing attaining similar wisdom.
五陰滅常泥洹，如是現見越正聚。	Five aggregates cessation permanently nirvana, thus presently seeing transcending right accumulation.
於五陰以苦現見得相似智，五陰滅樂泥洹，現見越正聚。	In five aggregates by suffering presently seeing attaining similar wisdom, five aggregates cessation pleasant nirvana, presently seeing transcending right accumulation.
於五陰以無我現見得相似智，五陰滅第一義泥洹，現見越正聚。	In five aggregates by not-self presently seeing attaining similar wisdom, five aggregates cessation ultimate nirvana, presently seeing transcending right accumulation.
問：	Question:
云何以智現越正聚？	How by wisdom presently transcending right accumulation?
云何以智已越正聚？	How by wisdom already transcended right accumulation?
答：	Answer:
以性除智現越正聚，以道智已越正聚。	By nature-cutting wisdom presently transcending right accumulation, by path wisdom already transcended right accumulation.
問：	Question:
相似智者何義？	What is the meaning of similar wisdom?
答：	Answer:
相似者，四念處、四正勤、四如意足、五根、五力、七覺分、八正道分，以彼相似，此謂相似智總語言。	Similar means: four foundations of mindfulness, four right efforts, four bases of success, five faculties, five powers, seven enlightenment factors, eight noble path factors - by being similar to them, this is called similar wisdom general statement.
無怨見利相似忍，此是相似智總語言(相似智已竟)。	No-enmity seeing benefit similar patience - this is similar wisdom general statement (similar wisdom finished).
相似智無間次第，從一切諸行相起，作泥洹事，生性除智。	Similar wisdom without interval sequentially, from all formations characteristics arising, making nirvana object, nature-cutting wisdom is born.
問：	Question:
云何義名性除？	What meaning is called nature-cutting?
答：	Answer:
除凡夫法名性除，非凡夫法所除亦名性除。	Cutting ordinary person dharmas is called nature-cutting; what is cut by non-ordinary person dharmas is also called nature-cutting.
性者是泥洹。	Nature is nirvana.
復次種殖泥洹者名性除。	Furthermore, planting nirvana is called nature-cutting.
如阿毘曇所說，除生名性除，度無生亦名性除。	As the Abhidhamma says: cutting birth is called nature-cutting; transcending no-birth is also called nature-cutting.
復除生因名性除，度無生無相名性除。	Furthermore, cutting birth causes is called nature-cutting; transcending no-birth no-characteristics is called nature-cutting.
於泥洹是初引路，從外起轉慧，此性除總語言(性除智已竟)。	In nirvana it is initial leading path, from external arising turning wisdom - this nature-cutting general statement (nature-cutting wisdom finished).
性智無間次第，現知苦、現斷集、現作證滅、現修道，生須陀洹道智及一切菩提法。	Nature wisdom without interval sequentially, presently knowing suffering, presently cutting off origin, presently realizing cessation, presently cultivating path, stream-entry path wisdom and all enlightenment dharmas are born.
彼坐禪人於此時以寂寂，現見有邊無為醍醐戒。	That meditator at this time by peace, presently seeing having limits unconditioned nirvana precepts.
於一剎那以一智，非初非後分別四諦，以知苦分別、以斷集分別、以作滅證分別、以修道分別，成分別。	In one moment by one wisdom, not initial not later distinguishing four truths: by knowing suffering distinguished, by cutting off origin distinguished, by realizing cessation distinguished, by cultivating path distinguished, becoming distinguished.
如譬喻偈所說：	As the simile verse says:
如人捨此岸，　　以船度彼岸，	Like person abandoning this shore,　　by boat crossing to that shore,
於彼度諸物，　　乘舡者除漏。	At that crossing all things,　　boat rider cutting off outflows.
如船度水，非初非後於一剎那作四事，捨此岸、除漏、到彼岸、度物。	Like boat crossing water, not initial not later in one moment doing four things: abandoning this shore, cutting off outflows, reaching that shore, crossing things.
如捨此岸，如是智分別苦。	Like abandoning this shore, thus wisdom distinguishing suffering.
如除漏，如是分別斷集。	Like cutting off outflows, thus distinguishing cutting off origin.
如度彼岸，如是作證分別滅。	Like crossing to that shore, thus realizing distinguished cessation.
如以船度物，如是修道分別。	Like by boat crossing things, thus cultivating path distinguished.
如燈共生，於一剎那不初不後作四事，如小燈炷、除闇、令油消、令光明起。	Like lamp together born, in one moment not initial not later doing four things: like small lamp wick, removing darkness, causing oil to be consumed, causing light to arise.
如日共生，非初非後於一剎那作四事，令現色、除闇、令滅寒、令起光明。	Like sun together born, not initial not later in one moment doing four things: causing form to appear, removing darkness, causing cold to cease, causing light to arise.
如令現色，如是智分別苦。	Like causing form to appear, thus wisdom distinguishing suffering.
如除闇，如是分別斷集。	Like removing darkness, thus distinguishing cutting off origin.
如令滅寒，如是作證分別滅。	Like causing cold to cease, thus realizing distinguished cessation.
如令起光明，如是修道分別。	Like causing light to arise, thus cultivating path distinguished.
如日，如是聖智。	Like sun, thus noble wisdom.
問：	Question:
如實現見苦，知苦、斷集、證滅、修道。	As it really is presently seeing suffering, knowing suffering, cutting off origin, realizing cessation, cultivating path.
此相云何？	What are these characteristics?
若不見苦，四顛倒生。	If not seeing suffering, four perversions arise.
爾時如所說，有邊無為醍醐戒，以寂寂現見，以一智非初非後分別四諦。	At that time as explained, having limits unconditioned nirvana precepts, by peace presently seeing, by one wisdom not initial not later distinguishing four truths.
此義云何？	What is this meaning?
答：	Answer:
於生滅智，是時未成見苦滿，及至如實見諸行過患，從諸行相令起心於無行成度，是故如實見諸行過患。	In arising and passing away wisdom, at that time not yet accomplished seeing suffering completely, until as it really is seeing formations' faults, from formations characteristics causing mind to arise in no-formations becoming transcended - therefore as it really is seeing formations' faults.
從諸行相以令起心於無行成度，是處見苦漏，到最後故。	From formations characteristics by causing mind to arise in no-formations becoming transcended - that place seeing suffering completely, reaching the final.
復說若如是以寂寂、以性除智，成分別諦。	Again explaining if thus by peace, by nature-cutting wisdom, accomplishing distinguishing truths.
性除智者，從行相起成度無行。	Nature-cutting wisdom from formation characteristics arising accomplishing transcendence to no-formations.
若性除智從行相起成度於無行，成度於泥洹，唯著因是其事，以著事得定心。	If nature-cutting wisdom from formation characteristics arising accomplishing transcendence to no-formations, accomplishing transcendence to nirvana, only attached cause is its object, by attached object attaining concentrated mind.
若不得定，不生奢摩他、毘婆舍那，亦不得菩提法滿，是故以性除智成分別諦。	If not attaining concentration, not born calm and insight, also not attaining enlightenment dharmas completion - therefore by nature-cutting wisdom accomplishing distinguishing truths.
從彼性除智，無間道智成生，於此時得於泥洹定。	From that nature-cutting wisdom, without interval path wisdom accomplished birth, at this time attaining concentration in nirvana.
心得定，成起奢摩他、毘婆舍那，成滿菩提分法。	Mind attaining concentration, accomplishing arising calm and insight, accomplishing completion enlightenment factor dharmas.
是故唯以道智成分別諦。	Therefore only by path wisdom accomplishing distinguishing truths.
如人從燒城出，脚跨門閫。	Like person from burning city exiting, foot stepping gate threshold.
從城已出一脚，是時未名出。	From city already exited one foot, at that time not yet called exited.
如是性除智，從彼行相起成度無行，是時未名度煩惱，諸法未滿故。	Thus nature-cutting wisdom, from that formation characteristics arising accomplishing transcendence no-formations, at that time not yet called transcending defilements, various dharmas not yet complete.
如人從所燒城，兩脚已出，是時名出燒城。	Like person from burning city, both feet already exited, at that time called exited burning city.
如是性除智無間成生道智起，是時名從煩惱城出，諸法滿故。	Thus nature-cutting wisdom without interval accomplishing birth path wisdom arising, at that time called exited from defilement city, various dharmas complete.
是故以性除智成分別諦。	Therefore by nature-cutting wisdom accomplishing distinguishing truths.
分別諦者何義？	What is the meaning of distinguishing truths?
答：	Answer:
四聖諦於一剎那說和合，名分別諦。	Four noble truths in one moment explained harmony, called distinguishing truths.
於此時道智和合依義，諸根成平等不動義、力義、乘義，菩提分因義，道分令住義，念處勝義，正勤便義，如意足實義，諦不亂義，奢摩他隨觀義、毘婆舍那義、不相離義、雙義、覆義，戒清淨不亂義，心性淨見義、見清淨義、脫義，解脫通達義、明捨義、脫斷義，滅智根義、欲令起義，作意平等義，觸受滅出離義、現前義，定依義，念真實義，慧深勝義，醍醐最後義，泥洹最後平等義。	At this time path wisdom harmony dependence meaning, faculties accomplishing equality unmovable meaning, power meaning, vehicle meaning, enlightenment factor cause meaning, path factor causing dwelling meaning, mindfulness foundation superior meaning, right effort convenient meaning, success basis real meaning, truth non-confusion meaning, calm following contemplation meaning, insight meaning, non-separation meaning, pair meaning, covering meaning, precept purity non-confusion meaning, mind nature pure seeing meaning, seeing purity meaning, liberation meaning, liberation penetration meaning, clarity abandoning meaning, liberation cutting meaning, cessation wisdom foundation meaning, desire causing arising meaning, attention equality meaning, contact feeling cessation renunciation meaning, manifest meaning, concentration dependence meaning, mindfulness real meaning, wisdom deep superior meaning, nirvana final meaning, nirvana final equality meaning.
坐禪人如是現智，如是現見斷三結，所謂身見、疑、戒取，及彼相應煩惱。	The meditator thus present wisdom, thus present seeing cutting three fetters: namely self-view, doubt, precept-taking, and their corresponding defilements.
問：	Question:
云何身見？	What is self-view?
答：	Answer:
於此無聞凡夫見色為我，我有色、色為我所，於色我。	Here unlearned ordinary people see form as self, I have form, form belongs to me, in form is I.
如是受想行識為我，我有識、識為我所，於識我。	Thus feeling, perception, formations, consciousness as self, I have consciousness, consciousness belongs to me, in consciousness is I.
此謂身見。	This is called self-view.
此身已斷，彼斷故六十二見亦斷，為身見所初六十二見。	This self-view having been cut, that cutting therefore sixty-two views are also cut - sixty-two views initiated by self-view.
問：	Question:
云何疑？	What is doubt?
答：	Answer:
或於苦、或於集、或於滅、或於道、或於佛法僧、或初邊或後邊、或初後邊疑，或於因緣所起法彼疑惑，此謂疑。	Either regarding suffering, or regarding origin, or regarding cessation, or regarding path, or regarding Buddha, Dharma, Sangha, or initial limit or final limit, or initial-final limit doubt, or regarding dependent origination dharmas that doubt and confusion - this is called doubt.
彼亦斷。	That is also cut.
問：	Question:
云何戒盜？	What is precept-taking?
答：	Answer:
戒盜二種，渴愛及癡。	Precept-taking has two types: craving and delusion.
我以此戒、以此行、以此苦行、以此梵行，我當上天，我皆當生一一天處。	I by these precepts, by these practices, by these austerities, by these pure practices, I should go to heaven, I should be born in various heaven places.
此謂渴愛戒盜。	This is called craving precept-taking.
從此外沙門婆羅門，以戒、以清淨、以清淨戒行，彼如是見。	From this external ascetics and brahmins, by precepts, by purity, by pure precept practices - they thus see.
此謂癡戒盜。	This is called delusional precept-taking.
彼亦斷。	That is also cut.
問：	Question:
云何彼一處住煩惱？	What are those co-located defilements?
答：	Answer:
彼令往惡趣，婬欲瞋恚癡，此謂彼一處住煩惱亦斷。	Those causing going to evil destinies: sensual desire, hatred, delusion - these are called those co-located defilements, also cut.
於此間為須陀洹果，作證成向。	Here becomes stream-entry fruit, realizing accomplishing direction.
未得須陀洹，住須陀洹向地，或第八地，或見地，或定從兩起轉慧。	Not yet attaining stream-entry, dwelling in stream-entry direction ground, or eighth ground, or seeing ground, or concentration from both arising turning wisdom.
此須陀洹道智總語言。	This stream-entry path wisdom general statement.
須陀洹無間次第，三結斷故，作無為事，與道等法無異方便起須陀洹果智果心。	Stream-entry without interval sequentially, three fetters cut therefore, making unconditioned object, with path equal dharmas no different skillful means arising stream-entry fruit wisdom fruit mind.
或二或三生無間，彼次第度。	Either two or three births without interval, that sequentially transcending.
後分心從後分起，觀道、觀果、觀泥洹，觀已斷煩惱。	Later division mind from later division arising, contemplating path, contemplating fruit, contemplating nirvana, contemplating already cut defilements.
觀餘煩惱，此謂須陀洹。	Contemplating remaining defilements - this is called stream-enterer.
不退法定向、菩提向，未來果欲分別，是世尊胸生、口生、法生、法所造，得法分不與物分，此謂見具足善。	Non-retreating dharma definitely directed, enlightenment directed, future fruit wanting to distinguish, this is World-Honored One chest-born, mouth-born, dharma-born, dharma-created, attaining dharma portion not thing portion - this is called seeing completeness good.
修行通達聖法，至醍醐門住，見具足到此妙法。	Cultivation penetrating noble dharma, reaching nirvana door dwelling, seeing completeness reaching this wonderful dharma.
見此妙法已，覺智成就。	Seeing this wonderful dharma already, awareness wisdom accomplished.
已覺明成就，入法流聖通達慧，開醍醐門住。	Having awakened clarity accomplished, entering dharma stream noble penetrating wisdom, opening nirvana door dwelling.
是故說此偈：	Therefore speaking this verse:
於地一國王，　　於天堂一王，	On earth one king,　　in heaven one king,
領一切世間，　　須陀洹果勝。	Ruling all worlds,　　stream-entry fruit superior.
彼坐禪人於此地住，於上作精進，為作斯陀含果證，作見生滅所初現觀，如初所說。	That meditator dwelling in this ground, making effort above, for realizing once-returner fruit, making seeing arising and passing away initial present contemplation, as initially explained.
現修行如已見道，依諸根、力、菩提、覺，如是分別諦。	Present cultivation as having seen path, depending on faculties, powers, enlightenment, awakening, thus distinguishing truths.
彼如是修行，向滅斷麁欲瞋恚及彼一處住煩惱，從彼道無間作證須陀洹果。	That thus cultivating, directed cessation cutting gross sensual desire, hatred and their co-located defilements, from that path without interval realizing once-returner fruit.
彼坐禪人於此地住，於上作精進，為作阿那含果證，作見生滅為初現見，如初所說。	That meditator dwelling in this ground, making effort above, for realizing non-returner fruit, making seeing arising and passing away initial present seeing, as initially explained.
現修行如見道，依諸根、力、菩提、覺，如是分別諦。	Present cultivation as seeing path, depending on faculties, powers, enlightenment, awakening, thus distinguishing truths.
彼如是向滅斷細欲瞋恚及彼一處住煩惱，從彼彼道無間，作證阿那含果。	That thus directed cessation cutting subtle sensual desire, hatred and their co-located defilements, from that path without interval, realizing non-returner fruit.
彼坐禪人於此地住，於上作精進，為作證阿羅漢果，作見生滅為初現見，如初所說，現修行如己見道，依諸根、力、菩提、覺，如是分別諦。	That meditator dwelling in this ground, making effort above, for realizing arhat fruit, making seeing arising and passing away initial present seeing, as initially explained, present cultivation as already seen path, depending on faculties, powers, enlightenment, awakening, thus distinguishing truths.
彼如是向斷色欲、無色欲、慢調、無明，餘煩惱無餘斷。	That thus directed cutting form desire, formless desire, conceit, restlessness, ignorance, remaining defilements without remainder cutting.
從彼坐禪人作證阿羅漢果，彼觀道、觀果泥洹、觀斷煩惱，比丘成阿羅漢，滅漏所作、以立置擔、到妙義、斷有結，正智、解脫、離五分六分、成就一守護、不為死所繫、除餘諦等滅、信覓無濁、思惟猗身，行善解脫、心善解脫。	From that the meditator realizes arhat fruit, that contemplating path, contemplating fruit nirvana, contemplating cut defilements, the monk becomes arhat, outflows destroyed, what should be done done, burden laid down, reached wonderful meaning, existence fetters cut, right wisdom liberated, apart from five parts, accomplished six parts, accomplished one guarding, not bound by death, removed remaining truth equal cessation, faith seeking without turbidity, contemplation tranquility body, conduct well liberated, mind well liberated.
慧梵行已立，成丈夫、最勝丈夫，得第一所得。	Wisdom pure practice already established, accomplished man, supreme man, attained first attainment.
此謂除瞋恚者、度岸者、離煩惱者、無結礙者、得聖翻者、除擔者、不相應者、沙門者、婆羅門者、已浴者、度韋陀者、最上婆羅門者、阿羅漢者、度者、脫者、伏者、寂寂者、令寂者，是阿羅漢總語言。	This is called one who has removed hatred, one who has crossed the shore, one who is apart from defilements, one without obstructions, one who has attained noble turning, one who has removed burden, one not corresponding, recluse, brahmin, one bathed, one who has crossed Vedas, supreme brahmin, arhat, one crossed, one liberated, one subdued, peaceful one, one causing peace - this is arhat general statement.
於是若須陀洹，從其生於上，不更作精進，以三種得見三種須陀洹：	Here if stream-enterer, from their birth above, not again making effort, by three types attaining seeing three types stream-enterers:
一七生、家家須陀洹、一生須陀洹。	seven-births, family-to-family stream-enterer, one-birth stream-enterer.
於是鈍根成七生，中根成家家，利根成一生。	Here dull faculties become seven-births, medium faculties become family-to-family, sharp faculties become one-birth.
七生者，七時往天堂來，此作苦邊。	Seven-births: seven times going to heaven coming here, this making suffering limit.
家家須陀洹，或二時或三時往彼家已，往作苦邊。	Family-to-family stream-enterer: either two times or three times going to that family already, going making suffering limit.
一生須陀洹，已令生人有作苦邊。	One-birth stream-enterer: having caused birth in human existence making suffering limit.
若斯陀含人，從其生於上不作精進，一時來此世作苦邊。	If once-returner person, from their birth above not making effort, one time coming to this world making suffering limit.
若阿那含，從其生於上，不作精進，從此終生淨居。	If non-returner, from their birth above, not making effort, from here ending born in pure abodes.
彼由諸根勝，以五種得見，成五阿那含：	That by faculties superior, by five types attaining seeing, becoming five non-returners:
中間般涅槃、生般涅槃、不行般涅槃、行般涅槃、上流往阿迦尼吒天。	intermediate parinirvana, born parinirvana, non-effortless parinirvana, effortless parinirvana, upstream going to Akanitha heaven.
於是名中間般涅槃者，未至所著無間中間，依壽命時為除殘結使，令起聖道。	Here called intermediate parinirvana: not reaching attached place without interval intermediate, depending on lifespan time for removing remaining fetters, causing noble path to arise.
生般涅槃者，越中壽命，為除殘結使，已生令起聖道。	Born parinirvana: transcending intermediate lifespan, for removing remaining fetters, having been born causing noble path to arise.
不行般涅槃者，無異行，為除殘結使，令起聖道。	Non-effortless parinirvana: without different effort, for removing remaining fetters, causing noble path to arise.
行般涅槃者，無異行，為除殘結使，令起聖道。	Effortless parinirvana: without different effort, for removing remaining fetters, causing noble path to arise.
上流阿迦尼吒天，從不煩終往不熱，從不熱終往善見，從善見終往善現，從善現終生阿迦尼吒天，於阿迦尼吒為除殘結使起聖道。	Upstream Akanitha heaven: from Aviha ending going to Atapa, from Atapa ending going to Sudassa, from Sudassa ending going to Sudassi, from Sudassi ending born in Akanitha heaven, in Akanitha for removing remaining fetters arising noble path.
於是不煩天萬劫壽命，不熱天二萬劫壽命，善見天四萬劫壽命，善現天八萬劫壽命，阿迦尼吒天十六萬劫壽命。	Here Aviha heaven ten thousand kalpa lifespan, Atapa heaven twenty thousand kalpa lifespan, Sudassa heaven forty thousand kalpa lifespan, Sudassi heaven eighty thousand kalpa lifespan, Akanitha heaven one hundred sixty thousand kalpa lifespan.
於四地成五五人，於阿迦尼吒四人，無上流人，如是彼成二十四人。	In four grounds becoming five five persons, in Akanitha four persons, no upstream persons - thus that becomes twenty-four persons.
阿羅漢已斷一切煩惱無餘故，不成後有因。	Arhat having cut all defilements without remainder, not becoming future existence cause.
因無故，阿羅漢已免壽形命。	Cause not existing, arhat having freed lifespan form life.
行滅此苦斷，不起餘苦，此謂苦邊。	Conduct cessation this suffering cut, not arising remaining suffering - this is called suffering limit.
是故說此偈：	Therefore speaking this verse:
譬如槌打鐵，　　火星流入水，	Like hammer striking iron,　　fire sparks flowing into water,
次第成寂滅，　　彼趣不可知。	Sequentially becoming peaceful cessation,　　that destination unknowable.
如是正解脫，　　已度欲縛漏，	Thus rightly liberated,　　having transcended desire bond outflows,
至於無動樂，　　彼趣不可知。	Reaching unmoving pleasure,　　that destination unknowable.
問：	Question:
於此有師說，次第修道、次第斷煩惱、次第分別諦。	Here there are teachers saying: sequential cultivation path, sequential cutting defilements, sequential distinguishing truths.
答：	Answer:
或以十二、或以八、或以四道智作證果。	Either by twelve, or by eight, or by four path wisdoms realizing fruits.
問：	Question:
云何於此見不相應？	How here seeing non-correspondence?
答：	Answer:
若次第修行、次第斷煩惱，是故次第作證。	If sequential cultivation, sequential cutting defilements, therefore sequential realization.
以是次第作證果可樂，與道果相應故。	By this sequential realization fruit delightful, corresponding with path fruit.
若如是可樂，一須陀洹果者成耶？	If thus delightful, does one stream-entry fruit become accomplished?
若如是不可樂，次第修道、次第斷煩惱者亦然。	If thus not delightful, sequential cultivation path, sequential cutting defilements is also thus.
復次第二過，若以見苦見苦所斷煩惱，滅斷可樂。	Furthermore second fault: if by seeing suffering, seeing suffering-cut defilements, cessation cutting delightful.
是故已見苦、見苦所斷煩惱已斷，作證四分須陀洹果。	Therefore having seen suffering, seeing suffering-cut defilements having been cut, realizing four-part stream-entry fruit.
作證應可樂，方便成就故。	Realization should be delightful, skillful means accomplished.
若如是可樂，作證四分須陀洹，四分七時生、四分家家生、四分一生、四分住於果，於此不相應。	If thus delightful, realizing four-part stream-entry, four-part seven-time birth, four-part family-to-family birth, four-part one-birth, four-part dwelling in fruit - here non-correspondence.
若如是不可樂，以見苦、見苦所斷煩惱斷耶？	If thus not delightful, by seeing suffering, seeing suffering-cut defilements cutting?
此不相應。	This non-correspondence.
復次第三過，若以見苦、見苦所斷煩惱斷者所樂，是以現見苦，四分須陀洹道住、四分信行、四分法行成，應可樂，不見餘三諦。	Furthermore third fault: if by seeing suffering, seeing suffering-cut defilements cutting delightful, this by presently seeing suffering, four-part stream-entry path dwelling, four-part faith-follower, four-part dharma-follower becoming, should be delightful, not seeing remaining three truths.
若此所樂住於四須陀洹道，成四信行、成四法行，於此不相應。	If this delightful dwelling in four stream-entry paths, becoming four faith-followers, becoming four dharma-followers - here non-correspondence.
若如是不可樂，以見苦、見苦所斷煩惱斷。	If thus not delightful, by seeing suffering, seeing suffering-cut defilements cutting.
復次第四過，亦不相應。	Furthermore fourth fault, also non-correspondence.
若現見道成向、以見道成住果，此可樂，以是現見苦成向，以見故成住果，應可樂，見一種故。	If presently seeing path becoming direction, by seeing path becoming dwelling fruit, this delightful, by this presently seeing suffering becoming direction, by seeing therefore becoming dwelling fruit, should be delightful, seeing one type.
若如是，可樂向及住果成多過，於此此不相應。	If thus, delightful direction and dwelling fruit becoming many faults - here this non-correspondence.
若如是不可樂，現見道成證，以見道成住於果，此亦不相應。	If thus not delightful, presently seeing path accomplishing realization, by seeing path becoming dwelling in fruit - this also non-correspondence.
復次第五過，若以見道作證果，未見苦集滅，成作證果可樂者，以見苦集苦滅是無義。	Furthermore fifth fault: if by seeing path realizing fruit, not yet seeing suffering, origin, cessation, becoming realizing fruit delightful, by seeing suffering, origin, suffering cessation is meaningless.
復次第六過，若以十二、或以八或、以四道智作證須陀洹果可樂者，以是作證，或十二、或八、或四，須陀洹果應成可樂者，成道智無果。	Furthermore sixth fault: if by twelve, or by eight, or by four path wisdoms realizing stream-entry fruit delightful, by this realization, either twelve, or eight, or four, stream-entry fruit should become delightful, becoming path wisdom without fruit.
若如是可樂地以成過，於此此不相應。	If thus delightful ground by becoming fault - here this non-correspondence.
若如是可樂，或以十二、或以八、或以四道智作證須陀洹果者耶？	If thus delightful, either by twelve, or by eight, or by four path wisdoms realizing stream-entry fruit?
此亦不相應。	This also non-correspondence.
復次第七過，若或十二、若八、若四道智令起一須陀洹果者可樂，此亦不相應，多事令起一果，如多菴婆菓令生一果。	Furthermore seventh fault: if either twelve, if eight, if four path wisdoms causing one stream-entry fruit arising delightful, this also non-correspondence, many objects causing one fruit arising, like many mango fruits causing one fruit birth.
問：	Question:
若以一智一剎那無前無後成分別四諦，一智應成四見取事。	If by one wisdom one moment no before no after accomplishing distinguishing four truths, one wisdom should become four seeing grasping objects.
若以見苦成見四諦，四諦成苦諦。	If by seeing suffering becoming seeing four truths, four truths become suffering truth.
若此二義無，此不相應一剎那以一智無前無後成分別四諦。	If these two meanings not existing, this non-correspondence: one moment by one wisdom no before no after accomplishing distinguishing four truths.
答：	Answer:
非一智成四見取事，亦非四諦成苦諦。	Not one wisdom becoming four seeing grasping objects, also not four truths becoming suffering truth.
坐禪人唯從初四諦，種種相一相，以前分別故。	The meditator only from initial four truths, various characteristics one characteristic, by previous distinguishing.
爾時以聖行苦諦如是相以通達，成通達四諦。	At that time by noble conduct suffering truth thus characteristics by penetration, becoming penetrating four truths.
如其相四諦，以如義成一相。	Like their characteristics four truths, by such meaning becoming one characteristic.
如五陰種種相一相，以前分別為色陰，以無常已見五陰無常，亦常見無常，非色陰為五陰。	Like five aggregates various characteristics one characteristic, by previous distinguishing as form aggregate, by impermanence having seen five aggregates impermanent, also constantly seeing impermanence, not form aggregate becoming five aggregates.
如是入界，如是於此可知。	Thus sense-bases, elements, thus here can be understood.
於是散法可知。	Here scattered dharmas can be understood.
如是觀覺喜受地根，解脫煩惱正受二定。	Thus contemplation awakening rapture feeling ground faculties, liberation defilements right reception two concentrations.
於是觀者二觀，禪觀、燥觀。	Here contemplation has two contemplations: jhana contemplation, dry contemplation.
問：	Question:
云何禪觀？	What is jhana contemplation?
已得定，以定力伏蓋。	Having attained concentration, by concentration power subduing hindrances.
以名比分別色觀見禪分，奢摩他為初，修毘婆舍那。	By name comparing distinguishing form contemplating seeing jhana factors, calm initial, cultivating insight.
燥觀者，以分別力伏蓋，以色比分別名見觀諸行，毘婆舍那為初，修行奢摩他覺者燥觀。	Dry contemplation: by distinguishing power subduing hindrances, by form comparing distinguishing name seeing contemplating formations, insight initial, cultivating calm awakening dry contemplation.
初禪及觀者，觀道及果成有覺，於三禪毘婆舍那乃至性除成有覺，道及果成無覺，於覺地道成八分道，於無覺地七分除思惟。	Initial jhana and contemplation: contemplation path and fruit becoming having awakening, in three jhanas insight up to nature-cutting becoming having awakening, path and fruit becoming no awakening, in awakening ground path becoming eight-factor path, in no-awakening ground seven factors excluding thinking.
喜者燥觀得苦行，具足毘婆舍那相似智，成無苦起，性除道及果共起喜。	Rapture: dry contemplation attaining suffering conduct, complete insight similar wisdom, becoming no-suffering arising, nature-cutting path and fruit together arising rapture.
燥觀得樂行具足，於二禪毘婆舍那及道果共起喜。	Dry contemplation attaining pleasant conduct complete, in second jhana insight and path fruit together arising rapture.
於第三禪、於第四禪，毘婆舍那道及果不共起喜。	In third jhana, in fourth jhana, insight path and fruit not together arising rapture.
於喜地道及果七覺分起，於無喜地六菩提覺，除喜菩提覺。	In rapture ground path and fruit seven awakening factors arising, in no-rapture ground six enlightenment awakening, excluding rapture enlightenment awakening.
受者燥觀得苦行，具足毘婆舍那乃至相似智，共捨起，性除道及果共喜起。	Feeling: dry contemplation attaining suffering conduct, complete insight up to similar wisdom, together with equanimity arising, nature-cutting path and fruit together with rapture arising.
燥觀得樂行具足，於三禪毘婆舍那道果共喜起，於第四禪毘婆舍那道果共捨起。	Dry contemplation attaining pleasant conduct complete, in three jhanas insight path fruit together with rapture arising, in fourth jhana insight path fruit together with equanimity arising.
地者二地，見地、思惟地。	Ground has two grounds: seeing ground, contemplation ground.
於是須陀洹道見地，餘三道四沙門果思惟地。	Here stream-entry path is seeing ground, remaining three paths four recluse fruits are contemplation ground.
未甞見今見名見地。	Never seen now seeing is called seeing ground.
如是見、如是修是思惟地。	Thus seeing, thus cultivating is contemplation ground.
復次二地，學地、不學地。	Furthermore two grounds: learning ground, no-learning ground.
於是四道三沙門果，學地；	Here four paths three recluse fruits are learning ground;
阿羅漢果，無學地。	arhat fruit is no-learning ground.
根者，三出世間根：	Faculties have three supramundane faculties:
未知我當知根、已知根、知已根。	unknown I-shall-know faculty, already-knowing faculty, knowing-already faculty.
於是須陀洹道智、初未知今知者，成未知智；	Here stream-entry path wisdom, initially unknown now knowing, becoming unknown wisdom;
三道智、三果智，已知法更知知根，阿羅漢果智無餘。	three path wisdoms, three fruit wisdoms, already knowing dharmas again knowing knowing faculty, arhat fruit wisdom without remainder.
已知法知者，已知根。	Already knowing dharmas knowing, already knowing faculty.
解脫者，三解脫：	Liberation has three liberations:
無相解脫、無作解脫、空解脫。	signless liberation, wishless liberation, emptiness liberation.
於是道相似智，不作相是無相解脫、不作願是無作解脫、不作執是空解脫。	Here path similar wisdom, not making characteristics is signless liberation, not making wishes is wishless liberation, not making grasping is emptiness liberation.
復次此三解脫，以觀見成於種種道，以得成於一道。	Furthermore these three liberations, by contemplation seeing becoming in various paths, by attainment becoming in one path.
問：	Question:
云何以觀見成於種種道？	How by contemplation seeing becoming in various paths?
答：	Answer:
已觀見無常，成無相解脫；	Having contemplated seeing impermanence, becoming signless liberation;
以觀見苦，成無作解脫；	by contemplation seeing suffering, becoming wishless liberation;
以觀見無我，成空解脫。	by contemplation seeing not-self, becoming emptiness liberation.
問：	Question:
云何以觀見無常成無相解脫？	How by contemplation seeing impermanence becoming signless liberation?
答：	Answer:
以無常現作意，以滅諸行起心，成多解脫，得信根及四根。	By impermanence present attention, by cessation of formations causing mind to arise, becoming much liberation, attaining faith faculty and four faculties.
彼種類如實智相，彼種類一切諸行成無常起，令起相怖畏，從相行生智。	That type as-it-really-is wisdom characteristics, that type all formations becoming impermanent arising, causing arising characteristics fear, from characteristics formations birth wisdom.
從相心起，於無相心越，以無相解脫身得脫。	From characteristics mind arising, in signless mind transcending, by signless liberation body attaining liberation.
如是以觀無常成無相解脫。	Thus by contemplating impermanence becoming signless liberation.
問：	Question:
云何以觀見苦成無作解脫？	How by contemplation seeing suffering becoming wishless liberation?
答：	Answer:
以苦現作意，以怖畏諸行令起心，成心多寂寂，得定根及四根。	By suffering present attention, by fear of formations causing mind to arise, becoming mind much peaceful, attaining concentration faculty and four faculties.
彼種類如實知生，以彼種類一切諸行成苦所見，以怖畏生令起生智。	That type as-it-really-is knowing birth, by that type all formations becoming suffering seen, by fear birth causing arising birth wisdom.
從生心起，於無生心越，以無作解脫身得脫。	From birth mind arising, in no-birth mind transcending, by wishless liberation body attaining liberation.
如是以觀見苦成無作解脫。	Thus by contemplation seeing suffering becoming wishless liberation.
問：	Question:
云何以觀見無我成空解脫？	How by contemplation seeing not-self becoming emptiness liberation?
答：	Answer:
以無我現作意，以空令起諸行，心成多厭惡，得慧根及四根。	By not-self present attention, by emptiness causing formations to arise, mind becoming much dislike, attaining wisdom faculty and four faculties.
彼種類如實知相及生，以彼種類一切諸法成無我可見，以怖畏令起相及生，依相及生智唯起。	That type as-it-really-is knowing characteristics and birth, by that type all dharmas becoming not-self visible, by fear causing arising characteristics and birth, depending characteristics and birth wisdom only arising.
從相及生心成離，於無相無生滅，泥洹心越，以空解脫身得脫。	From characteristics and birth mind becoming separated, in no-characteristics no-birth cessation, nirvana mind transcending, by emptiness liberation body attaining liberation.
如是以觀見無我成空解脫。	Thus by contemplation seeing not-self becoming emptiness liberation.
如是此三解脫，以觀成於種種道。	Thus these three liberations, by contemplation becoming in various paths.
問：	Question:
云何以得三解脫成於一道？	How by attainment three liberations becoming in one path?
答：	Answer:
已得無相解脫，成得三解脫。	Having attained signless liberation, becoming attaining three liberations.
何故？	Why?
是人以無相，其心得脫。	This person by signlessness, their mind attaining liberation.
雖解脫彼已作，以執其已得無作解脫，三解脫成所得。	Although liberated that having done, by grasping their having attained wishless liberation, three liberations becoming attained.
何故？	Why?
以作其心得脫、以解脫。	By making their mind attaining liberation, by liberation.
彼以相以執得空解脫，三解脫亦得。	That by characteristics by grasping attaining emptiness liberation, three liberations also attained.
何故？	Why?
若其以執心得脫，以解脫、以相、以作。	If their by grasping mind attaining liberation, by liberation, by characteristics, by making.
如是已得三解脫成於一道。	Thus having attained three liberations becoming in one path.
解脫者、解脫門者何差別？	Liberation and liberation doors - what difference?
答：	Answer:
唯彼道智，從煩惱脫，名解脫。	Only that path wisdom, from defilements liberated, called liberation.
以入醍醐門義，名解脫門。	By entering nirvana door meaning, called liberation door.
復次解脫者唯道智；	Furthermore liberation is only path wisdom;
彼事為泥洹，此謂解脫門。	that object is nirvana - this is called liberation door.
煩惱者，一百三十四煩惱，如是三不善根、三覓、四漏、四結、四流、四厄、四取、四惡趣行、五慳、五蓋、六諍根、七使世間、八法、九慢、十煩惱處、十不善業道、十結、十邪邊、十二顛倒、十二不善心起。	Defilements: one hundred thirty-four defilements - thus three unwholesome roots, three seekings, four outflows, four fetters, four floods, four yokes, four graspings, four evil destiny conducts, five stinginess, five hindrances, six contentious roots, seven latent tendencies, worldly eight dharmas, nine conceits, ten defilement places, ten unwholesome action paths, ten fetters, ten wrong factors, twelve perversions, twelve unwholesome mind arisings.
於是三不善根者，貪、瞋、癡。	Here three unwholesome roots: greed, hatred, delusion.
於此三，瞋者以二道成薄，以阿那含無餘滅。	Among these three, hatred by two paths becoming weakened, by non-returner without remainder cessation.
貪癡者以三道成薄，以阿羅漢道無餘滅。	Greed and delusion by three paths becoming weakened, by arhat path without remainder cessation.
三覓者，欲覓、有覓、梵行覓。	Three seekings: sensual seeking, existence seeking, pure conduct seeking.
於此三中，梵行覓者以須陀洹道無餘滅，欲覓者以阿那含道滅，有覓者以阿羅漢道滅。	Among these three, pure conduct seeking by stream-entry path without remainder cessation, sensual seeking by non-returner path cessation, existence seeking by arhat path cessation.
四漏者，欲漏、有漏、見漏、無明漏。	Four outflows: sensual outflow, existence outflow, view outflow, ignorance outflow.
於此，見漏者以須陀洹道滅，欲漏者以阿那含道滅，有漏、無明漏者以阿羅漢道滅。	Here view outflow by stream-entry path cessation, sensual outflow by non-returner path cessation, existence outflow, ignorance outflow by arhat path cessation.
四結者，貪欲身結、瞋恚身結、戒盜身結、此諦執身結。	Four fetters: sensual desire body fetter, hatred body fetter, precept-taking body fetter, this-truth grasping body fetter.
於此，戒盜身結者、此諦執身結，以須陀洹道滅；	Here precept-taking body fetter, this-truth grasping body fetter, by stream-entry path cessation;
瞋恚身結以阿那含道滅；	hatred body fetter by non-returner path cessation;
貪身結以阿羅漢道滅。	greed body fetter by arhat path cessation.
四流者，欲流、有流、見流、無明流。	Four floods: sensual flood, existence flood, view flood, ignorance flood.
四厄者，欲厄、有厄、見厄、無明厄。	Four yokes: sensual yoke, existence yoke, view yoke, ignorance yoke.
如初所說滅。	As initially explained cessation.
四取者，欲取、見取、戒取、我語取。	Four graspings: sensual grasping, view grasping, precept grasping, self-expression grasping.
於此三取以須陀洹道滅，欲取以阿羅漢道滅。	Here three graspings by stream-entry path cessation, sensual grasping by arhat path cessation.
四惡趣行：	Four evil destiny conducts:
欲惡趣行、瞋惡趣行、怖畏惡趣行、癡惡趣行，此四以須陀洹道滅。	sensual evil destiny conduct, hatred evil destiny conduct, fear evil destiny conduct, delusion evil destiny conduct - these four by stream-entry path cessation.
五慳者，住處慳、家慳、利養慳、色慳、法慳，此五以阿那含道滅。	Five stinginess: dwelling place stinginess, family stinginess, gain stinginess, form stinginess, dharma stinginess - these five by non-returner path cessation.
五蓋者，欲欲、瞋恚、懈怠、睡眠、調慢疑。	Five hindrances: sensual desire, hatred, sloth and torpor, restlessness and conceit, doubt.
於此，疑者以須陀洹道滅，欲欲、瞋恚、慢，以阿那含道滅；	Here doubt by stream-entry path cessation, sensual desire, hatred, conceit, by non-returner path cessation;
懈怠、調，以阿羅漢道滅；	sloth, restlessness, by arhat path cessation;
睡眠隨色。	torpor follows form.
六諍根者，忿、覆、嫉、諂、惡樂、見觸。	Six contentious roots: anger, concealment, jealousy, deception, evil desire, view contact.
於此，諂、惡樂、見觸，以須陀洹道滅；	Here deception, evil desire, view contact, by stream-entry path cessation;
忿、覆、嫉，以阿那含道滅。	anger, concealment, jealousy, by non-returner path cessation.
七使者，欲染使、瞋恚使、慢使、見使、疑使、有欲使、無明使。	Seven latent tendencies: sensual attachment latent tendency, hatred latent tendency, conceit latent tendency, view latent tendency, doubt latent tendency, existence desire latent tendency, ignorance latent tendency.
於此，見使、疑使，以須陀洹道滅；	Here view latent tendency, doubt latent tendency, by stream-entry path cessation;
欲染使、瞋恚使，以阿那含道滅；	sensual attachment latent tendency, hatred latent tendency, by non-returner path cessation;
慢使、有使、無明使，以阿羅漢道滅。	conceit latent tendency, existence latent tendency, ignorance latent tendency, by arhat path cessation.
世間八世法者，利、衰、毀、譽、稱、譏、苦、樂。	Worldly eight worldly dharmas: gain, loss, defamation, praise, fame, blame, suffering, pleasure.
於此，四不愛處瞋恚，以阿那含道滅；	Here four unlovable places hatred, by non-returner path cessation;
於四愛處使，以阿羅漢道滅。	in four lovable places latent tendencies, by arhat path cessation.
九慢者，從彼勝我勝生慢、與勝我等生慢、從勝我下生慢、從等我等生慢、從等我下生慢、從下我勝生慢、從下我等生慢、從下我下生慢。	Nine conceits: from that superior I superior birth conceit, with superior I equal birth conceit, from superior I inferior birth conceit, from equal I equal birth conceit, from equal I inferior birth conceit, from inferior I superior birth conceit, from inferior I equal birth conceit, from inferior I inferior birth conceit.
九慢者以阿羅漢道滅。	Nine conceits by arhat path cessation.
十惱處者，貪、瞋、癡、慢、見、疑、懈怠、調、無慚、無愧。	Ten defilement places: greed, hatred, delusion, conceit, views, doubt, sloth, restlessness, shamelessness, fearlessness.
於此，見、疑以須陀洹道滅，瞋恚以阿那含道滅，餘七以阿羅漢道滅。	Here views, doubt by stream-entry path cessation, hatred by non-returner path cessation, remaining seven by arhat path cessation.
十惱處者，此人於我已作現作當作非義生惱；	Ten defilement places: this person to me already done presently done will do non-beneficial birth defilement;
我所愛念人，彼人已作現作當作其非義生惱；	my beloved person, that person already done presently done will do their non-beneficial birth defilement;
我所不愛念人，彼人已作現作當作者，於非處生惱。	my not beloved person, that person already done presently done will do, in non-place birth defilement.
十惱處以阿那含道滅。	Ten defilement places by non-returner path cessation.
十不善業道者，殺生、不與取、邪行、妄語、惡口、兩舌、綺語、貪、瞋、邪見。	Ten unwholesome action paths: killing living beings, not giving taking, sexual misconduct, false speech, harsh speech, divisive speech, frivolous speech, greed, hatred, wrong views.
於此，殺生、不與取、邪行、妄語、邪見，以須陀洹道滅；	Here killing living beings, not giving taking, sexual misconduct, false speech, wrong views, by stream-entry path cessation;
惡口、兩舌、瞋，以阿那含道滅；	harsh speech, divisive speech, hatred, by non-returner path cessation;
綺語、貪，以阿羅漢道滅。	frivolous speech, greed, by arhat path cessation.
十使者，欲染使、瞋恚使、慢使、見使、疑使、戒取使、有染使、嫉使、慳使、無明使。	Ten latent tendencies: sensual attachment latent tendency, hatred latent tendency, conceit latent tendency, view latent tendency, doubt latent tendency, precept-taking latent tendency, existence attachment latent tendency, jealousy latent tendency, stinginess latent tendency, ignorance latent tendency.
於此，見、疑、戒取使，以須陀洹道滅；	Here view, doubt, precept-taking latent tendencies, by stream-entry path cessation;
欲染、瞋恚、嫉、慳使，以阿那含道滅；	sensual attachment, hatred, jealousy, stinginess latent tendencies, by non-returner path cessation;
慢、有染、無明使，以阿羅漢道滅。	conceit, existence attachment, ignorance latent tendencies, by arhat path cessation.
十邪邊者，邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、邪解脫。	Ten wrong factors: wrong view, wrong thinking, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong wisdom, wrong liberation.
於此，邪見、邪語妄語、業、邪命、邪智、邪解脫，以須陀洹道滅；	Here wrong view, wrong speech false speech, action, wrong livelihood, wrong wisdom, wrong liberation, by stream-entry path cessation;
邪思惟、邪語惡語兩舌，以阿那含道滅。	wrong thinking, wrong speech harsh speech divisive speech, by non-returner path cessation.
邪語綺語、邪精進、邪念、邪定，以阿羅漢道滅。	Wrong speech frivolous speech, wrong effort, wrong mindfulness, wrong concentration, by arhat path cessation.
十二顛倒者，於無常常想顛倒、心顛倒、見顛倒，如是於苦樂、於不淨淨、於無我我。	Twelve perversions: in impermanence permanence perception perversion, mind perversion, view perversion, thus in suffering pleasure, in impure pure, in not-self self.
於此，無常常三顛倒、於無我我者三顛倒、於不淨淨者見顛倒、於苦樂者見顛倒，以須陀洹道滅；	Here impermanence permanence three perversions, in not-self self three perversions, in impure pure view perversion, in suffering pleasure view perversion, by stream-entry path cessation;
於不淨淨者想顛倒、心顛倒，以阿那含道滅；	in impure pure perception perversion, mind perversion, by non-returner path cessation;
於苦樂者想顛倒、心顛倒，以阿羅漢道滅。	in suffering pleasure perception perversion, mind perversion, by arhat path cessation.
十二不善心起者，與喜共起見相應無行心起、有行心起，與喜共起見不相應無行心起、有行心起，與捨共起見相應無行心起、有行心起，與捨共起見不相應無行心起、有行心起，與憂共起瞋恚相應無行心起、有行心，與調共起心起、與疑共起心起。	Twelve unwholesome mind arisings: with joy together arising view corresponding no-prompting mind arising, prompted mind arising, with joy together arising view not corresponding no-prompting mind arising, prompted mind arising, with equanimity together arising view corresponding no-prompting mind arising, prompted mind arising, with equanimity together arising view not corresponding no-prompting mind arising, prompted mind arising, with grief together arising hatred corresponding no-prompting mind arising, prompted mind, with restlessness together arising mind arising, with doubt together arising mind arising.
於此，四見相應心起、與疑共起心起，以須陀洹道滅；	Here four view corresponding mind arisings, with doubt together arising mind arising, by stream-entry path cessation;
二共起心起，以二道成薄，以阿那含道無餘滅；	two together arising mind arisings, by two paths becoming weakened, by non-returner path without remainder cessation;
四見心不相應起及調共起心起，以三道成薄，以阿羅漢道無餘滅。	four view mind not corresponding arisings and restlessness together arising mind arising, by three paths becoming weakened, by arhat path without remainder cessation.
二正受者，二正受不與凡夫共，及果成就想受滅正受。	Two right receptions: two right receptions not together with ordinary people, and fruit accomplishment perception feeling cessation right reception.
問：	Question:
云何果正受？	What is fruit right reception?
何故名果正受？	Why called fruit right reception?
誰修？	Who cultivates?
誰令起？	Who causes arising?
何故修？	Why cultivate?
云何修？	How cultivate?
云何作意？	How attend?
彼成就幾緣？	That accomplishment how many conditions?
幾緣住？	How many conditions dwelling?
幾緣為起？	How many conditions for arising?
此正受世間耶？	This right reception worldly?
出世間耶？	Supramundane?
答：	Answer:
云何果正受者，此沙門果，心於泥洹安，此謂果正受。	What is fruit right reception: this recluse fruit, mind in nirvana settled - this is called fruit right reception.
何故果正受者，非善非不善，非事出世道果報所成，是故此果正受，阿羅漢及阿那含，於此定作滿。	Why fruit right reception: not wholesome not unwholesome, not object supramundane path fruit result accomplished - therefore this fruit right reception, arhat and non-returner, in this concentration making complete.
復有說一切聖人得令起。	There is another explanation: all noble people attaining causing arising.
如毘曇所說：	As Abhidhamma says:
為得須陀洹道，除生名性除。	For attaining stream-entry path, cutting birth called nature-cutting.
如是一切。	Thus all.
復說一切聖人成就於此定作滿，唯彼令起。	Again explaining all noble people accomplishment in this concentration making complete, only that causing arising.
如長老那羅陀說：	As Elder Narada says:
諸比丘！如是長老於山林井，於彼無繩取水。	Monks! Thus elder in mountain forest well, at that no rope taking water.
爾時人來，為日所曝，熱乏渴愛。	At that time person coming, by sun exposed, hot exhausted thirsty craving.
彼人見井知有水，彼不以身觸住。	That person seeing well knowing having water, that not by body touching dwelling.
如是我長老有滅為泥洹，如實正智善見，我非阿羅漢漏盡。	Thus I elder having cessation as nirvana, as-it-really-is right wisdom well seeing, I not arhat outflows exhausted.
何故令起者，答：	Why causing arising, answer:
為現見法樂住令起。	For present dharma pleasure dwelling causing arising.
如世尊教阿難，是時阿難如來不作意，一切諸相唯一受滅，無相心定令起住，是時阿難如來身成安隱。	As World-Honored One teaching Ananda, at that time Ananda Tathagata not attending, all characteristics only one reception cessation, signless mind concentration causing arising dwelling, at that time Ananda Tathagata body becoming peaceful.
云何以令起者，答：	How by causing arising, answer:
彼坐禪人入寂寂住，或住或臥，樂得果正受。	That meditator entering peaceful dwelling, either dwelling or lying, delighting in attaining fruit right reception.
作生滅見所初觀諸行，乃至性除智，性除智無間於泥洹果正受令安，依其禪成修道是。	Making arising cessation seeing initial contemplation formations, up to nature-cutting wisdom, nature-cutting wisdom without interval in nirvana fruit right reception causing settling, depending its jhana becoming cultivating path this.
是禪成所作，是名果正受。	This jhana becoming what is done - this called fruit right reception.
云何作意者，答：	How attending, answer:
無為醍醐界以寂作意。	Unconditioned nirvana realm by peaceful attending.
彼成就幾緣？	That accomplishment how many conditions?
幾緣為住？	How many conditions for dwelling?
幾緣為起？	How many conditions for arising?
答：	Answer:
彼正受二緣，不作意一切諸相，於無相界作意。	That right reception two conditions: not attending all characteristics, in signless realm attending.
三緣為住：	Three conditions for dwelling:
不作意一切諸相，於無相界作意，及初行。	not attending all characteristics, in signless realm attending, and initial conduct.
二緣為起：	Two conditions for arising:
作意一切相，及無相界不作意。	attending all characteristics, and signless realm not attending.
云何此定世間出世間耶？	How this concentration worldly supramundane?
答：	Answer:
此出世正受，非世間正受。	This supramundane right reception, not worldly right reception.
問：	Question:
阿那含人為果定現觀，何故性除無隔，阿羅漢道不生？	Non-returner person for fruit concentration present contemplation, why nature-cutting without interval, arhat path not born?
答：	Answer:
非樂處故不生觀見，無力故。	Not delightful place therefore not born contemplation seeing, without power.
於是二種勝果可知，成有道及性除果。	Here two types superior fruit can be understood: becoming having path and nature-cutting fruit.
現作證道無間果現，成無道及性除果。	Present realization path without interval fruit present, becoming no path and nature-cutting fruit.
成入果定，成無道及性除果。	Becoming entering fruit concentration, becoming no path and nature-cutting fruit.
從滅定起，成無道無性除果(果正受已竟)。	From cessation concentration arising, becoming no path no nature-cutting fruit (fruit right reception finished).
問：	Question:
云何想受滅正受？	What is perception feeling cessation right reception?
誰令起？	Who causes arising?
幾力成就令起？	How many powers accomplishment causing arising?
幾行所除令起？	How many conducts excluded causing arising?
幾初事？	How many initial matters?
何義為起？	What meaning for arising?
云何起？	How arising?
云何從彼起？	How from that arising?
云何心以起？	How mind by arising?
以起心何所著？	By arising mind what attached?
幾觸所觸？	How many contacts contacted?
云何初起諸行？	How initially arising formations?
死人及入滅想受定何差別？	Dead person and entering cessation perception feeling concentration what difference?
此定有為無為？	This concentration conditioned unconditioned?
答：	Answer:
不生心心數法，此謂滅想受定。	Not born mind mental factors - this is called cessation perception feeling concentration.
誰令起定者，答：	Who causes arising concentration, answer:
阿羅漢及阿那含，於此定作滿。	Arhat and non-returner, in this concentration making complete.
誰不令起者，答：	Who not causing arising, answer:
凡夫人及須陀洹、斯陀含，及生無色界人，於是非其境界故。	Ordinary people and stream-enterer, once-returner, and born formless realm people - here not their sphere.
凡夫不能起煩惱障礙定，未斷故。	Ordinary people cannot arise defilement obstacle concentration, not yet cut.
須陀洹、斯陀含不能起，為更起。	Stream-enterer, once-returner cannot arise, for again arising.
非其處故，入無色界不能起。	Not their place, entering formless realm cannot arise.
幾力成就令起者，答：	How many powers accomplishment causing arising, answer:
以二力成就令起，以奢摩他力、以毘婆舍那力。	By two powers accomplishment causing arising: by calm power, by insight power.
於是以奢摩他力者，由八定得自在；	Here by calm power: from eight concentrations attaining mastery;
以毘婆舍那力者，由自在隨七觀。	by insight power: from mastery following seven contemplations.
云何七隨觀？	What seven following contemplations?
無常觀、苦觀、無我觀、厭患觀、無染觀、滅觀、出離觀。	Impermanence contemplation, suffering contemplation, not-self contemplation, dispassion contemplation, non-attachment contemplation, cessation contemplation, renunciation contemplation.
奢摩他力為滅禪分，及為不動解脫；	Calm power for cessation jhana factors, and for unmovable liberation;
毘婆舍那力為見生過患，及為無生解脫。	insight power for seeing birth faults, and for no-birth liberation.
幾行所除令起定？	How many conducts excluded causing arising concentration?
答：	Answer:
以除三行令起定，口行、身行、心行。	By excluding three conducts causing arising concentration: verbal conduct, bodily conduct, mental conduct.
於是入二禪覺觀，口行成所除；	Here entering second jhana initial and sustained application, verbal conduct becoming excluded;
入第四禪出息入息，身行成所除；	entering fourth jhana out-breath in-breath, bodily conduct becoming excluded;
入滅想受定人，想受心行成所除。	entering cessation perception feeling concentration person, perception feeling mental conduct becoming excluded.
初幾事者，答：	Initially how many matters, answer:
初四事，一縛、不亂、遠分別、觀事非事。	Initially four matters: one binding, non-confusion, distant distinguishing, contemplating matter non-matter.
於是名一縛者，鉢袈裟一處𭞴受持。	Here called one binding: bowl robe one place carefully receiving maintaining.
不亂者，以所有方便，此身願莫生亂受持。	Non-confusion: by all existing skillful means, this body vow not birth confusion receiving maintaining.
遠分別者，稱其身力，以日作分別受持，於此久遠過期當起。	Distant distinguishing: measuring their body strength, by day making distinguishing receiving maintaining, in this long distant over period should arise.
觀事非事者，未至時分別。	Contemplating matter non-matter: not yet reaching time distinguishing.
或眾僧為事和合，以彼聲我當起受持。	Or assembly for matter harmony, by that sound I should arise receiving maintaining.
於是一縛者，為守護袈裟。	Here one binding, for guarding robe.
不亂者及久遠分別，為守護身。	Non-confusion and long distant distinguishing, for guarding body.
觀事非事者，為不妨眾僧和合，住無所有處，或初作事入初禪。	Contemplating matter non-matter, for not obstructing assembly harmony, dwelling in nothing place, or initially making matter entering initial jhana.
何故令起？	Why causing arising?
答：	Answer:
為現法樂住者，是聖人最後無動定。	For present dharma pleasure dwelling - this is noble people final unmovable concentration.
復為起神通入廣定。	Furthermore for arising supernatural powers entering broad concentration.
如長老正命羅漢，為守護身。	Like Elder Right Livelihood Arhat, for guarding body.
如長老舍利弗、如長老白鷺子底沙。	Like Elder Sariputta, like Elder White Egret Son Tissa.
云何令起者，彼坐禪人入寂寂住，或坐或臥，樂滅意樂滅入初禪，入已安詳出，無間見彼禪無常苦無我，乃至行捨智。	How causing arising: that meditator entering peaceful dwelling, either sitting or lying, delighting in cessation mind delighting in cessation entering initial jhana, having entered peacefully exiting, without interval seeing that jhana impermanent suffering not-self, up to conduct equanimity wisdom.
如第二禪、第三禪、第四禪、虛空處、識處、無所有處，入已安詳出，無間見正定無常苦無我，乃至行捨智。	Like second jhana, third jhana, fourth jhana, space place, consciousness place, nothing place, having entered peacefully exiting, without interval seeing right concentration impermanent suffering not-self, up to conduct equanimity wisdom.
爾時無間入非非想處，從彼或二或三，令起非非想心。	At that time without interval entering neither-perception-nor-non-perception place, from that either two or three, causing arising neither-perception-nor-non-perception mind.
起已令心滅，心滅已不生不現入。	Having arisen causing mind cessation, mind ceased already not born not present entering.
此謂入滅想受定。	This is called entering cessation perception feeling concentration.
云何從彼起者，彼非如是作意：	How from that arising: that not thus attending:
我當起已。	I should arise already.
至於初時，所作分別成。	Until initial time, made distinguishing accomplished.
云何心以起者，若阿那含人以阿那含果心起，若阿羅漢人以阿羅漢心起。	How mind by arising: if non-returner person by non-returner fruit mind arising, if arhat person by arhat mind arising.
起已彼心何所著？	Having arisen that mind what attached?
答：	Answer:
心專緣寂寂。	Mind exclusively conditions peaceful.
幾觸所觸者，答：	How many contacts contacted, answer:
三觸所觸，以空觸、無相觸、無作觸。	Three contacts contacted: by emptiness contact, signless contact, wishless contact.
云何初起諸行？	How initially arising formations?
彼從身行、從彼口行。	That from bodily conduct, from that verbal conduct.
死人及入滅想定人何差別者，死人，三行沒無現，壽命斷、煖斷、諸根斷。	Dead person and entering cessation perception feeling person what difference: dead person, three conducts sunk without present, lifespan cut, warmth cut, faculties cut.
入受想定人，三行斷沒，壽命不斷、煖不斷、諸根不異。	Entering perception feeling concentration person, three conducts cut sunk, lifespan not cut, warmth not cut, faculties not different.
此彼差別。	This that difference.
云何此定有為無為者，答：	How this concentration conditioned unconditioned, answer:
不可說此定有為無為。	Cannot say this concentration conditioned unconditioned.
問：	Question:
何故此定不可說有為無為？	Why this concentration cannot say conditioned unconditioned?
答：	Answer:
有為法於此定無有，無為法入出不可知，是故不可說此定有為無為(滅禪定已竟)。	Conditioned dharmas in this concentration not existing, unconditioned dharmas entering exiting unknowable - therefore cannot say this concentration conditioned unconditioned (cessation jhana concentration finished).
解脫分別諦十二品已竟。	Liberation distinguishing truths twelve chapters finished.
於此品數：	In this chapter enumeration:
因緣、戒、頭陀、定、求善友、分別行、行處、行門、五神通、分別慧、五方便、分別諦，此十二品，是解脫道品次第。	Dependent origination, precepts, ascetic practices, concentration, seeking good friends, distinguishing conduct, conduct places, conduct doors, five supernatural powers, distinguishing wisdom, five skillful means, distinguishing truths - these twelve chapters are liberation path chapter sequence.
無邊無稱不可思，　　無量善才善語言，	Limitless uncountable inconceivable,　　immeasurable good talent good language,
於此法中誰能知，　　唯坐禪人能受持，	In this dharma who can know,　　only meditators can receive maintain,
微妙勝道為善行，　　於教不惑離無明。	Subtle superior path for good conduct,　　in teaching not confused apart ignorance.
解脫道論卷第十二	The Vimuttimagga, Volume 12