1 本地分 |
1 local point |
1 五識身相應地 |
1 The five sense bodies correspond accordingly |
1章 十七地總說 |
Chapter 1 Seventeen places always say |
2章 五識身地總說 |
Chapter 2 Five Consciousnesses and Body Ground General Theory |
3章 五識身地別釋 |
Chapter 3 Five Consciousnesses, Body and Ground |
1節 眼識之五相 |
1 section Five phases of eye consciousness |
2節 耳識之五相 |
2 sections The Five Signs of Ear Consciousness |
3節 鼻識之五相 |
3 sections Five signs of nose consciousness |
4節 舌識之五相 |
4 sections Five phases of tongue consciousness |
5節 身識之五相 |
5 knots five aspects of body consciousness |
4章 作意與識生之關係 |
Chapter 4 The relationship between intention and consciousness |
5章 五識與五心之關係 |
Chapter 5 The relationship between the five consciousnesses and the five hearts |
6章 舉喻釋五識之五相 |
Chapter 6 Explain the five phases of the five senses with metaphors |
2 意地 |
2 meaning |
1章 意地五相 |
Chapter 1 Five phases of mind and earth |
1節 標五相之名 |
1 section Mark the name of the five phases |
2節 別釋意地五相 |
2 sections Don’t explain the five phases of earth |
1項 自性 |
1 item Self |
2項 所依 |
2 items Rely on |
3項 所緣 |
3 items Destiny |
4項 助伴 |
4 items Helping companion |
5項 作業 |
5 items Operation |
1目 對五識明作業 |
1 mesh Assignment on five senses |
2目 明意識之勝作業（十四門） |
2 mesh Assignments on the victory of clear consciousness (14 subjects) |
1 |
1 |
後序 |
Afterword |
2 |
2 |
2章 以十門解釋地義 |
Chapter 2 Explain the meaning of geography with ten gates |
1節 別識八門 |
1 section Recognize the eight gates |
1項 色聚 |
1 item rupa |
2項 相應品(六目) |
2 items Corresponding products (six mesh) |
3項 三世 |
3 items III |
4項 四相 |
4 items four phases |
5項 四緣 |
5 items four edges |
6項 三性差別 |
6 items Differences between the three sexes |
7項 增處差別 |
7 items Increase the difference |
8項 釋處名之別 |
8 items Explain the difference between place names |
2節 後二門 |
2 sections The second door behind |
1項 善巧門 |
1 item Skillful Door |
2項 事緣起門 |
2 items The origin of the matter |
3-5 有尋有伺等三地 |
3-5 There are three places of seeking and waiting. |
1章 總標列五門 |
Chapter 1 The total bid is five doors |
2章 界施設建立 |
Chapter 2 Establishment of boundary facilities |
1節 數建立 |
1 section Number creation |
2節 處所建立 |
2 sections Premises establishment |
3節 有情量建立 |
3 sections Establishment of sentimental energy |
4節 有情壽建立 |
4 sections Youqingshou is established |
5節 有情受用建立 |
5 knots Established with affection and benefit |
1項 受用苦樂 |
1 item Enjoy pain and joy |
1目 受用苦 |
1 mesh suffer |
2目 受用樂 |
2 mesh Enjoy it |
3目 總明苦樂勝劣差別 |
3 mesh Always understand the difference between happiness and suffering |
4目 勸應厭三界欣求無漏 |
4 mesh I advise you to be disgusted with the three realms and seek for nothing. |
2項 飲食受用 |
2 items Eat well |
3項 淫欲受用 |
3 items Lustful use |
6節 生建立 |
6 sections Establishment |
7節 自體建立 |
7 verses self-establishment |
8節 因緣果建立 |
8 knots Establishment of cause and effect |
1項 因等相 |
1 item Cause equal phase |
1目 生 |
1 mesh born |
2目 得 |
2 mesh have to |
3目 成 |
3 mesh become |
4目 辦 |
4 mesh manage |
5目 用 |
5 mesh use |
2項 因等依處 |
2 items place of waiting |
3項 因等差別 |
3 items due to equal differences |
4項 因等建立 |
4 items due to establishment |
1目 依依處建立因緣果 |
1 mesh Establish cause and effect according to the place |
2目 釋因緣果義 |
2 mesh Explain the meaning of cause and effect |
3目 重顯建立之因 |
3 mesh Revisiting the reasons for its establishment |
3章 相施設建立 |
Chapter 3 Establishment of facilities |
4章 如理作意施設建立 |
Chapter 4 Establishment of reasonable facilities |
1節 開八相次第別釋 |
1 section The Eight Phases of Opening |
2節 釋前事中之難義 |
2 sections Explain the difficult meaning of past events |
1項 釋俗所學施戒修三福事，教俗修習 |
1 item Explain what we have learned, give precepts and practice the three blessings, and teach customary practices |
2項 釋內勝義學三慧者受彼施，教可應受 |
2 items Those who learn the Three Wisdoms of Interpretation of Shengyi can accept his teachings and receive them accordingly. |
3項 釋前七八智德恩德 |
3 items Seven or eight chapters of wisdom, virtue and kindness before the release of Buddhism |
5章 不如理作意施設建立 |
Chapter 5 Don’t pay attention to the establishment of facilities |
1節 因中有果論 |
1 section Cause-with-effect theory |
1項 敘邪執 |
1 item Talk about evil and stubbornness |
2項 破執 |
2 items Break one's insistence |
2節 從緣顯了論 |
2 sections Theory of Manifestation from Destiny |
1項 敘邪執 |
1 item Talk about evil and stubbornness |
2項 破執 |
2 items Break one's insistence |
3節 去來實有論 |
3 sections Come and go |
1項 敘邪執 |
1 item Talk about evil and stubbornness |
2項 正破 |
2 items Destroy |
4節 計我論 |
4 sections Thinking about me |
1項 敘邪執 |
1 item Talk about evil and stubbornness |
2項 破執 |
2 items Break one's insistence |
1目 徵破外執(十難) |
1 mesh Conquer external attachment (Ten Difficulties) |
2目 示正義 |
2 mesh show justice |
5節 計常論 |
5 knots Ji Chang Lun |
1項 敘計執 |
1 item Narrative plan execution |
2項 正破 |
2 items Destroy |
6節 宿作因論 |
6 sections karma theory |
1項 敘邪執 |
1 item Talk about evil and stubbornness |
2項 徵破 |
2 items conquer |
7節 計自在等作者論 |
7 verses On Ji Zizai and other authors |
1項 敘外執 |
1 item external narrative |
2項 破執 |
2 items Break one's insistence |
8節 害為正法論 |
8 knots Theory of Harm as Righteous Dharma |
1項 敘外執 |
1 item external narrative |
2項 破執 |
2 items Break one's insistence |
9節 邊無邊論 |
9 verses Talking about everything |
1項 敘外執 |
1 item external narrative |
2項 破執 |
2 items Break one's insistence |
10節 不死矯亂論 |
10 knots Immortal Correction Theory |
1項 敘外執 |
1 item external narrative |
2項 廣指經說 |
2 items Guangzhi Sutra |
3項 總結斥非 |
3 items Summarize and denounce |
11節 無因見論 |
11 verses uncaused view |
1項 敘外執 |
1 item external narrative |
2項 破執 |
2 items Break one's insistence |
12節 斷見論 |
12 verses Judgment theory |
1項 敘外執 |
1 item external narrative |
2項 破執 |
2 items Break one's insistence |
13節 空見論 |
Section 13 Empty view theory |
1項 敘外執 |
1 item external narrative |
2項 破執 |
2 items Break one's insistence |
14節 敘外執妄計最勝論 |
14 verses The theory of extravagance and delusion is the best |
1項 敘外執 |
1 item external narrative |
2項 破執 |
2 items Break one's insistence |
15節 妄計清淨論 |
15 verses Argument about Purity |
1項 敘外執 |
1 item external narrative |
2項 以理徵破 |
2 items Defeat with reason |
16節 妄計吉祥論 |
16 verses Argument about auspiciousness |
1項 敘外計執 |
1 item foreign policy execution |
2項 破執 |
2 items Break one's insistence |
6章 雜染等起施設建立(三雜染) |
Chapter 6 Establishment of facilities such as karma (three karma) |
1節 煩惱雜染 |
1 section defilements |
1項 煩惱自性 |
1 item trouble nature |
2項 煩惱分別 |
2 items Trouble separation |
3項 煩惱因 |
3 items cause of trouble |
4項 煩惱位 |
4 items trouble bit |
5項 煩惱門 |
5 items trouble door |
6項 煩惱上品相 |
6 items Worry is the best quality |
7項 煩惱顛倒 |
7 items troubles reversed |
8項 煩惱差別 |
8 items trouble difference |
9項 煩惱過患 |
9 items troubles |
2節 業雜染 |
2 sections kamma defilements |
1項 業自性 |
1 item nature of karma |
2項 業分別 |
2 items industry distinction |
1目 補特伽羅相差別建立 |
1 mesh Putegara phase difference establishment |
2目 法相差別建立 |
2 mesh Dharma difference establishment |
3項 業因 |
3 items Karma |
4項 業位 |
4 items career position |
5項 業門業門 |
5 items yemen yemen |
6項 業增上 |
6 items Business increase |
7項 業顛倒 |
7 items Karmic reversal |
8項 業差別 |
8 items Industry differences |
9項 業過患 |
9 items karma |
3節 生雜染 |
3 sections produce defilements |
1項 生差別 |
1 item make a difference |
2項 生艱辛 |
2 items life hardships |
3項 生不定 |
3 items Uncertain about life |
4項 生流轉 |
4 items Student transfer |
1目 緣起體 |
1 mesh dependent body |
2目 緣起門 |
2 mesh Dependent Origination Gate |
3目 緣起義 |
3 mesh Yuan Uprising |
4目 緣起差別 |
4 mesh Differences in Origin |
1 |
1 |
2 |
2 |
5目 緣起次第 |
5 mesh order of origin |
6目 緣起釋離 |
6 mesh Release of Dependent Origination |
7目 緣起釋詞 |
7 mesh Interpretation of Origin |
8目 緣生四緣與二因 |
8 mesh The four conditions and two causes arising from conditions |
9目 以分別緣中三十門分別 |
9 mesh Distinguish by thirty gates in the condition of discrimination |
10目 攝諸經(十六門) |
10 mesh Taking Sutras (Sixteen Doors) |
4節 明斷三雜染修六現觀 |
4 sections Clear up the three miscellaneous stains and cultivate the six manifestations |
6 三摩呬多地 |
6 Samadha many places |
1章 開列五門釋之 |
Chapter 1 List five gates to explain it |
2章 釋總標 |
Chapter 2 general standard |
3章 釋安立 |
Chapter 3 Shi Anli |
1節 安立離生喜樂 |
1 section Settling down and leaving life with joy |
2節 安立蓋障 |
2 sections Set up a barrier |
1項 明蓋相 |
1 item Ming Dynasty |
2項 明食非食 |
2 items Eating without eating |
3節 安立支名 |
3 sections An established branch name |
4節 安立定名 |
4 sections Set up a name |
1項 釋別名 |
1 item alias |
2項 釋通名 |
2 items common name |
4章 合釋作意及相二門 |
Chapter 4 Co-interpretation of meaning and phase |
1節 釋作意 |
1 section interpret meaning |
1項 標列七作意與四十作意 |
1 item List seven and forty intentions |
2項 別釋四十作意行相 |
2 items Different interpretations of forty thoughts and actions |
3項 以七作意與四十作意相攝 |
3 items The seventh intention and the forty intention are combined with each other |
2節 釋所緣 |
2 sections Release the object |
1項 明四相三十二相 |
1 item Ming four phases and thirty-two phases |
3項 明本末相攝 |
3 items The Ming Dynasty and the Mo Dynasty |
3節 通辨 |
3 sections Comprehensive understanding |
1項 修作意所由 |
1 item The reason for cultivating the intention |
2項 四緣入等至 |
2 items The four conditions come in and wait until |
3項 四得靜慮 |
3 items Four things to think about quietly |
4項 味定淨定等 |
4 items Taste, purity and so on |
5項 四分定異 |
5 items Four points of difference |
6項 次第與超越 |
6 items Success and Transcendence |
7項 薰修差別 |
7 items Xun Xiu Difference |
5章 釋諸經攝宗要及最後雜眾義 |
Chapter 5 Interpretation of various sutras, photographing the main points and the final miscellaneous meanings |
1節 釋諸經之攝宗要 |
1 section The Essentials of Comprehensive Commentary on the Sutras |
1項 釋解脫 |
1 item liberation |
1目 八解脫 |
1 mesh eight liberations |
2目 八勝處 |
2 mesh eight scenic spots |
3目 十遍處 |
3 mesh ten times |
4目 總料簡 |
4 mesh General information |
2項 釋等持 |
2 items Release and hold |
1目 三三摩地 |
1 mesh three samadhi |
2目 有尋有伺三摩地 |
2 mesh Seeking and Serving Samadhi |
3目 小大無量三摩地 |
3 mesh Little Great Infinite Samadhi |
4目 一分修具分修三摩地 |
4 mesh One part of the cultivation tool is part of the practice of samadhi. |
5目 三受俱三摩地 |
5 mesh Samadhi |
6目 四修定 |
6 mesh Four Fixations |
7目 五聖智三摩地 |
7 mesh Five Noble Knowledge Samadhi |
8目 聖五支三摩地 |
8 mesh Holy Five Branches of Samadhi |
9目 有因有具聖正三摩地 |
9 mesh There is a holy samadhi |
10目 金剛喻三摩地 |
10 mesh Vajra metaphor samadhi |
3項 釋三摩缽底 |
3 items Samamabodhi |
1目 五現見三摩缽底 |
1 mesh Five Appearances Seeing the Bottom of Samadhi |
2目 勝處遍處如前已說 |
2 mesh Victories are everywhere, as I said before |
3目 無想三摩缽底 |
3 mesh Unthinkable Samadhi |
4目 滅盡三摩缽底 |
4 mesh Annihilation of samabhadhi |
2節 釋雜義經 |
2 sections Commentary on Miscellaneous Meanings |
1項 別引經釋 |
1 item Don't quote scriptures |
1目 身心遠離引如實覺 |
1 mesh Physical and mental distance leads to true enlightenment |
2目 善修止觀覺了所知 |
2 mesh Good at practicing Samatha and Vipassana, knowing what you know |
3目 等持等至於善巧中分別 |
3 mesh Equality, persistence, and skillful differentiation |
4目 分別靜慮經 |
4 mesh Separate Meditation Sutra |
5目 分別四撿行定經 |
5 mesh Separately pick up the four scriptures |
6目 於六境不受想無想經 |
6 mesh Sutra of No Thoughts in the Six Realms |
7目 四種趣道經 |
7 mesh Four Taoist Scriptures |
8目 四淨勝經 |
8 mesh Four Purity Sutras |
9目 釋心清淨行苾芻思惟五相經 |
9 mesh Elucidate your mind, purify your mind, walk and meditate on the Five Phases Sutra |
10目 盪塵經 |
10 mesh Dangchen Sutra |
11目 於三相思惟經 |
11 mesh Sutra on Three Phases of Thought |
2項 以四法攝持聖教 |
2 items Maintaining the Holy Religion with the Four Dharmas |
7 非三摩呬多地 |
7 There are many places other than samadhi |
8-9 有心無心二地 |
8-9 Intentional and unintentional |
10 聞所成地 |
10 What you hear becomes the place |
1章 標列五明處 |
Chapter 1 Mark the Five Ming Places |
2章 釋內明處 |
Chapter 2 Explanation of the inner meaning |
1節 事施設建立相 |
1 section establishment of facilities |
2節 想差別施設建立相 |
2 sections Want to build different facilities |
1項 第一嗢拕南(十二門) |
1 item The first is the south (twelve gates) |
2項 第二嗢拕南(十四門) |
2 items The second gate is south (fourteen gates) |
3項 第三嗢拕南(九門) |
3 items The third gate is south (nine gates) |
4項 第四嗢拕南(十門) |
4 items The fourth is the south (ten gates) |
3節 攝聖教義相 |
3 sections Photos of the Holy Doctrine |
4節 佛教所應知處相 |
4 sections What you should know about Buddhism |
1項 三種 |
1 item three kinds |
2項 增二法門(二十四對) |
2 items Add two additional methods (twenty-four pairs) |
3項 增三法門(四十五門) |
3 items Add three more methods (forty-five) |
4項 增四法門(四十六亦有相違，為一門故) |
4 items Added four more Dharma doors (the forty-six are also contradictory, so they are one door) |
5項 增五法門(二十四門) |
5 items Five additional Dharma doors (twenty-four doors) |
6項 增上六門(合有十六門) |
6 items Added six more doors (total sixteen doors) |
7項 增七法門(合有十五門) |
7 items Seven additional Dharma doors (total fifteen doors) |
8項 增八法門(合有十門) |
8 items Added Eight Dharma Doors (Ten Doors Together) |
9項 增九法門 |
9 items Zengjiu method |
10項 增十法門 |
10 items Add ten methods |
3章 釋醫方明處 |
Chapter 3 Medical Explanation and Prescription Office |
4章 釋因明處 |
Chapter 4 The explanation is clear |
1節 標列七種 |
1 section List seven types |
2節 論體性 |
2 sections On body nature |
1項 言論 |
1 item speech |
2項 尚論 |
2 items Still discussing |
3項 諍論 |
3 items Argument |
4項 毀謗論 |
4 items slander theory |
5項 順正論 |
5 items Theory of shunzheng |
6項 教導論 |
6 items teaching theory |
3節 論處所 |
3 sections On the premises |
4節 論所依 |
4 sections On the basis of |
1項 所成立義 |
1 item Established meaning |
2項 能成立八法 |
2 items Can establish eight methods |
5節 論莊嚴 |
5 knots On solemnity |
1項 五種莊嚴 |
1 item Five kinds of solemnity |
2項 二十七種稱讚功德 |
2 items Twenty-seven kinds of praise merits |
6節 論墮負 |
6 sections On Falling Down |
1項 捨言 |
1 item Give up words |
2項 言屈 |
2 items aggrieved |
3項 言過 |
3 items Overstatement |
7節 論出離 |
7 verses On renunciation |
1項 觀察得失 |
1 item Observe gains and losses |
2項 觀察時眾 |
2 items Observe the crowd |
3項 觀察善巧不善巧 |
3 items Observe what is skillful or unskillful |
8節 論多所作法 |
8 knots On many practices |
5章 釋聲明處 |
Chapter 5 Explanation Office |
1節 法施設建立 |
1 section Establishment of legal facilities |
2節 義施設建立 |
2 sections Establishment of charity facilities |
3節 補特伽羅施設建立 |
3 sections Establishment of Putegara facilities |
4節 時施設建立 |
4 sections establishment of timely facilities |
5節 數施設建立 |
5 knots Establishment of digital facilities |
6節 處所根栽施設建立 |
6 sections Establishment of local root planting facilities |
6章 釋工巧門處 |
Chapter 6 A clever place to explain work |
11 思所成地 |
11 The place you think about |
1章 三門標列 |
Chapter 1 Three door markings |
2章 自性清淨 |
Chapter 2 Pure nature |
3章 思擇所知 |
Chapter 3 Think about what you know |
1節 徵釋 |
1 section levy release |
2節 釋有法 |
2 sections There is a law to explain |
1項 自相有法(三門) |
1 item Self-existence has its own laws (three doors) |
2項 共相有法 |
2 items There is a common law |
3項 假相有法(六種言論) |
3 items False appearances have their own laws (six kinds of opinions) |
4項 因相有法 |
4 items Cause and effect |
5項 果相有法 |
5 items There is a law of fruit and appearance |
3節 釋無法(五門) |
3 sections Unable to release (five doors) |
4節 五種有性無性 |
4 sections five kinds of sex and asexuality |
1項 釋五種有性 |
1 item Explain the five kinds of existence |
2項 釋五種無性 |
2 items Explanation of five types of non-nature |
4章 思擇諸法 |
Chapter 4 Think about the Dharma |
1節 思擇素呾纜義 |
1 section Thinking about Su and Lianyi |
2節 思擇伽他義 |
2 sections Si ZeGata Yi |
1項 建立勝義伽他義 |
1 item Establish Shengyi Gatayi |
1目 舉經頌(四十四頌分十二段) |
1 mesh Sutra Sutras (forty-four verses divided into twelve sections) |
2目 長行釋 |
2 mesh Long line interpretation |
2項 建立意趣義伽他 |
2 items Create meaning and meaning |
1目 舉經頌(五十一頌) |
1 mesh Sutras (51 verses) |
2目 長行釋 |
2 mesh Long line interpretation |
3項 建立體義伽他(九十一頌分十四段) |
3 items Establishing Tiyi Gata (ninety-one verses divided into fourteen sections) |
1 |
1 |
2 |
2 |
3 |
3 |
12 修所成地 |
12 Build a place and build a place |
1章 標四處以七支相攝 |
Chapter 1 Mark four points with seven branches |
2章 廣釋七支相 |
Chapter 2 Guangshi Seven Branches |
1節 生圓滿 |
1 section Life is perfect |
2節 聞正法圓滿 |
2 sections Hearing the Dharma is perfect |
3節 涅槃為上首 |
3 sections Nirvana is the first |
4節 能熟解脫慧之成熟 |
4 sections Able to mature into the maturity of liberation and wisdom |
5節 修習對治 |
5 knots Practice antidotes |
6節 世間一切種清淨 |
6 sections All things in the world are pure |
7節 出世間一切種清淨 |
7 verses All things in the world are pure |
1項 入聖諦現觀 |
1 item Entering into the Manifestation of Noble Truth |
2項 入聖諦現觀已離諸障礙 |
2 items Entering into the Noble Truth and observing it now, all obstacles are gone |
3項 入聖諦現觀已作意思惟諸歡喜事 |
3 items Entering into the Noble Truth and observing it, I have thought about all the joyful things |
4項 修習如所得道 |
4 items Practice as you have achieved the path |
5項 證得極清淨道及果功德 |
5 items Achieve the extremely pure path and its fruitful merits |
3章 總結成修所成地 |
Chapter 3 To sum up what has been accomplished |
13 聲聞地 |
13 sravaka places |
1瑜伽處 |
1yoga place |
1章 聲聞地及種性地總說 |
Chapter 1 A summary of the sravaka ground and the caste ground |
2章 種姓地 |
Chapter 2 caste place |
1種姓地 |
1 caste place |
1節 種姓自性 |
1 section caste nature |
2節 種姓安立 |
2 sections caste establishment |
1項 麤細 |
1 item Thickness |
2項 一多相續 |
2 items One and many are continuous |
3項 四因緣故不般涅槃 |
3 items Four causes of non-parinirvana |
4項 勝劣二緣 |
4 items Victory and inferiority |
1目 總徵釋 |
1 mesh General levy and release |
2目 別解(劣緣十二門) |
2 mesh Different explanations (twelve gates of bad luck) |
3目 重解 |
3 mesh reinterpret |
4目 修集三法 |
4 mesh The three methods of practice |
3節 住不住種性者所有諸相 |
3 sections All the characteristics of those who cannot live in their caste nature |
1項 住種性者所有諸相 |
1 item All the characteristics of those who live in caste nature |
2項 無涅槃法補特伽羅所有諸相(六種) |
2 items There is no Nirvana method to complement all the characteristics of Tejiala (six types) |
4節 安住種姓補特伽羅 |
4 sections The settled caste Putegara |
1項 徵列二十三人 |
1 item Twenty-three people were recruited |
2項 徵釋 |
2 items levy release |
3項 結成佛化 |
3 items Become a Buddha |
3章 趣入地 |
Chapter 3 Interesting |
2趣入地 |
2 interesting to the ground |
1節 趣入自性 |
1 section Entering one's own nature |
2節 趣入安立 |
2 sections Interesting in Anli |
1項 八門標列 |
1 item Eight-door standard series |
2項 釋八門 |
2 items The Eight Gates of Buddhism |
3項 攝八門為六重成就 |
3 items Photographing the eight gates is the sixth level of achievement |
1目 六位所攝 |
1 mesh Photographed by six |
2目 六位徵釋 |
2 mesh six exhortations |
3目 六位乘前起後 |
3 mesh Six people ride from front to back |
4項 趣入遲速 |
4 items Interesting and slow |
3節 已趣入者所有諸相 |
3 sections All the aspects of those who have entered |
1項 已趣入者八相 |
1 item The Eight Phases of Interested Entrants |
2項 己趣入者三品 |
2 items The third level of self-interest |
3項 總結入者諸相 |
3 items Summarize the various aspects of the entrants |
4節 已得趣入補特伽羅 |
4 sections Already got the pleasure of entering Tegala |
5節 總結趣入地 |
5 knots An interesting summary |
4章 出離地 |
Chapter 4 renunciation |
3出離地 |
3 off the ground |
1節 由世間道而趣離欲 |
1 section Detached from desire by the way of the world |
2節 由出世道而趣離欲 |
2 sections Detachment from desire through transcendental path |
3節 二道資糧(十四門分十一項) |
3 sections Two levels of qualifications (fourteen doors divided into eleven items) |
1項 初三門前種性地劣緣中已說 |
1 item It has been said in the inferiority of caste and place in front of the gate of the third grade of junior high school |
2項 第四門戒律儀 |
2 items The fourth commandment ritual |
1目 辨三 |
1 mesh distinguish three |
2目 虧損十因緣 |
2 mesh Ten causes of loss |
3目 圓滿十因緣 |
3 mesh Perfect Ten Causes and Conditions |
4目 六異門 |
4 mesh Six different doors |
5目 清淨因 |
5 mesh pure cause |
6目 戒德勝利(十德) |
6 mesh Virtue Victory (Ten Virtues) |
3項 第五門根律儀 |
3 items The Fifth Door Root Rhythm |
1目 五句別釋 |
1 mesh Five sentences of explanation |
2目 辨略義(三番) |
2 mesh Distinguish the brief meaning (Part 3) |
4項 第六門飲食知量 |
4 items The sixth door of dietary knowledge |
1目 廣辨(五段) |
1 mesh Guangbian (five paragraphs) |
2目 略義(三番) |
2 mesh Brief meaning (Part 3) |
3目 結廣略 |
3 mesh Jie Guanglue |
5項 第七門初夜後夜常勤修習覺寤瑜伽 |
5 items After the first night of the Seventh Gate, practice Jiaohuan Yoga diligently every night. |
1目 舉四問 |
1 mesh Four questions |
2目 廣解四問 |
2 mesh Broadly speaking four questions |
3目 略義 |
3 mesh brief meaning |
4目 結廣略 |
4 mesh Jie Guanglue |
6項 第八門正知而住 |
6 items The Eighth Door: Live with Right Knowledge |
1目 廣釋 |
1 mesh widely interpreted |
2目 略義 |
2 mesh brief meaning |
3目 結廣略 |
3 mesh Jie Guanglue |
7項 第九門善友性 |
7 items The Ninth Door of Friendliness |
1目 廣釋 |
1 mesh widely interpreted |
2目 略義 |
2 mesh brief meaning |
3目 結善友性 |
3 mesh Friendship |
8項 第十門聞思正法 |
8 items The Tenth Door: Listening and Reflecting on the Dharma |
1目 正法(十二分教) |
1 mesh Zhengfa (twelve points of teaching) |
2目 聽聞 |
2 mesh hear |
3目 結聞正法 |
3 mesh Hear the Dharma |
9項 第十一門正思惟 |
9 items The Eleventh Right Thought |
1目 遠離不應思處 |
1 mesh Stay away from undesirable places |
2目 應思處(二門) |
2 mesh Yingsi Department (Second Door) |
3目 結思正法 |
3 mesh Conclusion and Dharma |
10項 第十二門無障礙 |
10 items Door 12 is barrier-free |
1目 廣釋 |
1 mesh widely interpreted |
2目 略義 |
2 mesh brief meaning |
3目 結無障礙 |
3 mesh knot accessibility |
11項 第十三門修惠捨 |
11 items The Thirteenth Gate Xiu Hui She |
1目 釋施意 |
1 mesh Explain the meaning of charity |
2目 辨問答(六問六答) |
2 mesh Questions and Answers (six questions and six answers) |
3目 結惠施 |
3 mesh Give a favor |
12項 第十四門沙門莊嚴 |
12 items The Fourteenth Gate of Salmonella Solemnity |
1目 標列十四門 |
1 mesh Fourteen gates marked |
2目 標釋(十四問答) |
2 mesh Explanation of Standards (Fourteen Questions and Answers) |
3目 結成沙門莊嚴 |
3 mesh solemn form of recluse |
2瑜伽處 |
2yoga place |
5章 數取趣處 |
Chapter 5 Counting interesting places |
1節 開列十九門 |
1 section Nineteen doors opened |
2節 隨釋次第所問(十七項) |
2 sections Questions following the release sequence (seventeen items) |
1項 補特伽羅品類差別 |
1 item Differences in categories of Butegala |
1目 標列二十八種品類 |
1 mesh Twenty-eight categories are listed |
2目 標釋二十八種品類 |
2 mesh Twenty-eight categories are marked |
2項 補特伽羅建立 |
2 items Establishment of Putegara |
1目 標列 |
1 mesh mark column |
2目 隨解(十一差別) |
2 mesh Random explanation (eleven differences) |
3目 補特伽羅建立結 |
3 mesh Putegara establishes knot |
3項 所緣 |
3 items Destiny |
1目 遍滿所緣境事 |
1 mesh Full of everything |
2目 淨行所緣境事 |
2 mesh Purify the environment |
1 |
1 |
2 |
2 |
3目 善巧所緣境事(五種) |
3 mesh Skillful objects and situations (five types) |
4目 淨惑所緣境事(二道) |
4 mesh Purify confusion about objects and situations (two paths) |
5目 所結緣 |
5 mesh bonded |
4項 教授 |
4 items professor |
1目 四種教授 |
1 mesh Four kinds of professors |
2目 三種教授 |
2 mesh three kinds of professors |
5項 學 |
5 items study |
1目 正三學(六門) |
1 mesh Zhengsanxue (six subjects) |
2目 就三學建立三根 |
2 mesh Establish three roots based on three studies |
3目 就定學建立三解脫門 |
3 mesh Establishing the Three Doors to Liberation on the Study of Dharma |
6項 隨順學法 |
6 items Follow along and study the Fa |
1目 十種違逆學法 |
1 mesh Ten Ways to Learn Disobedience |
2目 十種隨順學法 |
2 mesh Ten ways to follow along and learn |
7項 瑜伽壞 |
7 items bad yoga |
1目 標列四種瑜伽壞 |
1 mesh List the four bad things about yoga |
2目 標釋四種瑜伽壞 |
2 mesh An explanation of the four bad qualities of yoga |
8項 瑜伽 |
8 items Yoga |
1目 標列四種瑜伽 |
1 mesh Four types of yoga listed |
2目 標釋四種瑜伽 |
2 mesh Four types of yoga explained |
3目 結瑜伽 |
3 mesh Knot yoga |
9項 作意 |
9 items intention |
1目 辨四種作意 |
1 mesh Distinguish four kinds of intention |
2目 明作意思惟相 |
2 mesh Ming Zuo means only phase |
3目 九勝解 |
3 mesh Nine solutions |
10項 瑜伽師所作 |
10 items Made by a yogi |
11項 瑜伽師 |
11 items yogi |
1目 初釋 |
1 mesh first interpretation |
2目 重釋 |
2 mesh reinterpretation |
12項 瑜伽修 |
12 items Yoga practice |
1目 想修(四句) |
1 mesh Want to practice (four sentences) |
2目 菩提分修 |
2 mesh Bodhisattva |
1 |
1 |
2 |
2 |
13項 修果 |
13 items repair fruit |
1目 正明修果 |
1 mesh Zhengmingxiuguo |
2目 兼顧修入 |
2 mesh Taking into account cultivation |
14項 補特伽羅異門 |
14 items Putegara heterosect |
1目 標列六 |
1 mesh Mark six |
2目 標釋六種 |
2 mesh Six interpretations |
15項 補特伽羅種類與建立因緣 |
15 items Types of Putegara and Establishing Causes and Conditions |
16項 魔種類與魔事 |
16 items Types of Demons and Demonic Events |
17項 由三因緣發趣無果 |
17 items Interesting in the three causes and conditions is fruitless |
3瑜伽處 |
3 yoga places |
6章 安立處 |
Chapter 6 Settlement place |
1節 總標三門 |
1 section Overall bid for three doors |
2節 別釋三門 |
2 sections Do not release the three gates |
1項 往慶問 |
1 item Go to Qing and ask |
1目 釋往 |
1 mesh release |
2目 釋慶問 |
2 mesh Shi Qingwen |
2項 尋求 |
2 items seek |
1目 四種審問處法 |
1 mesh Four methods of interrogation |
2目 於四種處以四因緣正尋求 |
2 mesh Pursue the four causes and conditions in the four places |
3項 安立門 |
3 items Anrimon |
1目 護養定資糧處 |
1 mesh Nursing and rationing office |
2目 遠離處 |
2 mesh far away |
3目 心一境性 |
3 mesh One-pointedness of mind |
1 |
1 |
2 |
2 |
4目 障清淨障 |
4 mesh Obstacles are cleared |
5目 修作意處 |
5 mesh Practice intention |
1 |
1 |
2 |
2 |
4瑜伽處 |
4 yoga places |
7章 趣世出世處 |
Chapter 7 Interesting place of birth |
1節 二門略解 |
1 section A brief explanation of the two gates |
2節 往世間道 |
2 sections Purana |
1項 略辨六門 |
1 item Briefly distinguish the six gates |
2項 廣釋六門 |
2 items Guangshi Liumen |
1目 以七作意離欲 |
1 mesh Use seven thoughts to separate from desire |
2目 八定 |
2 mesh Bading |
3目 二無心定 |
3 mesh Two no-mind concentration |
4目 五通 |
4 mesh five trues |
5目 修世淨定生處差別 |
5 mesh Differences in the place of pure concentration and rebirth in cultivating the world |
6目 離欲者相 |
6 mesh The appearance of those who are free from desire |
3節 廣辨往生出世間道(辨七作意) |
3 sections Broadly discern the path to rebirth and beyond the world (distinguish the seven thoughts) |
1項 了相作意 |
1 item Make a show of one's will |
1目 以十六行了四聖諦證相略解 |
1 mesh A brief explanation of the realization of the Four Noble Truths based on the sixteen lines of practice |
2目 由十六行於四聖諦證成道理廣釋 |
2 mesh Extensive explanation of the truth realized through sixteen lines of the Four Noble Truths |
2項 勝解作意 |
2 items Victory and understanding of intention |
3項 遠離作意 |
3 items stay away from intention |
4項 觀察作意 |
4 items Observe intention |
5項 攝樂作意 |
5 items for fun |
6項 加行究竟作意 |
6 items Adding the ultimate intention |
7項 加行究竟果作意 |
7 items Preliminary practice and final result intention |
8章 聲聞地總結 |
Chapter 8 Summarize aurally |
14 獨覺地 |
14 alone |
1章 結前生後開列五門 |
Chapter 1 There are five categories of knots before and after life. |
2章 隨釋五門 |
Chapter 2 Five gates of release |
1節 獨覺種姓 |
1 section pacifist caste |
2節 獨覺道 |
2 sections Dujue Dao |
3節 獨覺習 |
3 sections solitary sleep habit |
4節 獨覺住 |
4 sections sleep alone |
5節 獨覺行 |
5 knots Solitary Awakening |
15 菩薩地 |
15 Bodhisattva Land |
1瑜伽處 |
1yoga place |
1章 舉十法為綱 |
Chapter 1 Take ten methods as the guideline |
2章 初持義(十八品) |
Chapter 2 First Upholding Righteousness (Eighteen Grades) |
1種姓品 |
1 caste product |
1節 種性品(第一種性持) |
1 section Kind of nature (the first kind of nature) |
1項 持 |
1 item hold |
2項 種姓 |
2 items caste |
1目 明種姓體 |
1 mesh Ming caste |
2目 明種性相 |
2 mesh clear species nature |
3目 結 |
3 mesh Knot |
3項 隨義分別 |
3 items Separate according to meaning |
1目 處種性相 |
1 mesh nature of species |
2目 種性菩薩受生不定 |
2 mesh Bodhisattva's caste nature is uncertain |
3目 白法與四隨煩惱相違 |
3 mesh White Dharma is contrary to the four accompanying afflictions |
4目 證菩提遲 |
4 mesh Realizing Bodhi is too late |
2發心品 |
2 hair products |
2節 發心品(第二發心持) |
2 sections The product of hair-raising (the second mind-holding) |
1項 發心體 |
1 item initiating body |
1目 自性 |
1 mesh Self |
2目 行相 |
2 mesh Appearance |
3目 所緣 |
3 mesh Destiny |
4目 功德 |
4 mesh merit |
5目 最勝菩薩 |
5 mesh The most victorious Bodhisattva |
2項 異名 |
2 items Synonyms |
1目 發心趣入 |
1 mesh Interested |
2目 菩提根本 |
2 mesh Bodhi root |
3目 大悲等流 |
3 mesh Great sorrow and other flows |
4目 學所依止 |
4 mesh Learning to rely on |
3項 隨義分別 |
3 items Separate according to meaning |
1目 發心退與不退 |
1 mesh Determined to retreat or not to retreat |
2目 發心因緣 |
2 mesh Cause and effect |
3目 就緣因力等明退不退 |
3 mesh Because of the force of fate, we will never retreat. |
4目 不退菩薩攝善離過得所勝利 |
4 mesh Unretreating Bodhisattva takes good deeds and achieves victory |
3自他利品 |
3self-other goods |
3節 自他利品(以下十六品皆是第三行方便持) |
3 sections Self-profiting products (the following sixteen products are all held by the third line of convenience) |
1項 略開三章 |
1 item Open three chapters |
2項 五品七法門 |
2 items Five Grades and Seven Dharma Doors |
3項 隨別解 |
3 items Interpret as you wish |
1目 自利利他處十門開列 |
1 mesh Self-benefit and altruism are listed in ten categories |
2目 隨解(五段) |
2 mesh Interpretation (five paragraphs) |
1 |
1 |
2 |
2 |
3目 勸修學 |
3 mesh Encourage study |
4真實義品 |
4 true righteousness |
4節 真實義品 |
4 sections true righteousness |
1項 標列二種四種真實義 |
1 item List two types and four true meanings |
2項 標釋四種真實義 |
2 items Explain the four true meanings |
1目 世階成真實 |
1 mesh world becomes reality |
2目 道理極成真實 |
2 mesh The truth becomes true |
3目 煩惱障淨智所行真實 |
3 mesh The deeds of troubles and pure wisdom are true |
4目 所知障淨智所行真實 |
4 mesh Knowing what the pure wisdom does is true |
3項 五義分別四種真實 |
3 items The Five Meanings Distinguish Four Realities |
1目 所證真實理體無二 |
1 mesh The proven truths are the same |
2目 修空勝解成大方便 |
2 mesh Cultivating emptiness will lead to great convenience |
3目 入法無我知離言自性證二智行 |
3 mesh Entering the Dharma without self-knowledge, leaving speech and self-nature, realizing the two wisdoms and actions |
4目 乘御無戲理論能修正行 |
4 mesh The theory of taking advantage of the emperor without drama can correct behavior |
5目 廣明離言自性 |
5 mesh Guangming Liyan's Self-nature |
4項 結成 |
4 items form |
5威力品 |
5 power items |
5節 威力品 |
5 knots Powerful products |
1項 略辨三種威力 |
1 item Briefly distinguish three kinds of power |
1項 廣明五種威力 |
1 item Guangming's Five Powers |
1目 神通威力 |
1 mesh Supernatural power |
2目 法威力 |
2 mesh Dharma power |
3目 俱生威力 |
3 mesh inherent power |
4目 共諸聲聞獨覺威力不共聲聞獨覺威力 |
4 mesh Sharing the power of all the sravakas and the lone awakener, but not sharing the power of the sravaka and the lone awakener |
3項 以三神變攝入三種神通威力 |
3 items Use three divine transformations to absorb the power of three magical powers |
6成熟品 |
6 mature products |
6節 成熟品 |
6 sections Mature products |
1項 略開六門 |
1 item Open six doors slightly |
2項 隨釋 |
2 items accompanying release |
1目 成熟自性 |
1 mesh mature nature |
2目 所成熟補特伽羅 |
2 mesh Mature supplement of Tegal |
3目 成熟差別 |
3 mesh maturity difference |
4目 成熟方便 |
4 mesh Mature and convenient |
5目 能成熟補特伽羅 |
5 mesh Can mature to supplement Tegala |
6目 已成熟補特伽羅相 |
6 mesh Mature to complement Tegara phase |
3項 料簡 |
3 items Brief information |
1目 品類差別 |
1 mesh Category differences |
2目 自他差別 |
2 mesh difference between self and others |
7菩提品 |
7 bodhi products |
7節 菩提品 |
7 verses Bodhi product |
1項 約五門釋菩提 |
1 item About five gates of Buddhism |
1目 二斷二智 |
1 mesh Two pieces of wisdom |
2目 七種最勝 |
2 mesh The seven best |
3目 十種功德名號隨念功德 |
3 mesh Ten kinds of merits and virtues with their names. |
4目 出現 |
4 mesh Appear |
5目 差別 |
5 mesh difference |
2項 結 |
2 items Knot |
3項 讚歎菩薩 |
3 items Praise the Bodhisattva |
8力種姓品 |
8 power products |
8節 力種姓品 |
8 knots Powerful products |
1項 標列七門 |
1 item Mark the seven gates |
2項 依門隨解 |
2 items Follow the instructions |
1目 勝解 |
1 mesh solution |
2目 求法 |
2 mesh Seeking the law |
3目 應說正法 |
3 mesh Dharma should be said |
4目 法隨法行 |
4 mesh Follow the Dharma |
5目 教授 |
5 mesh professor |
6目 教誡 |
6 mesh admonishment |
7目 方便所攝身語意業 |
7 mesh Convenient for body, speech, mind and actions |
9施品 |
9 gifts |
9節 施品 |
9 verses Give gifts |
1項 開列九章 |
1 item Open nine chapters |
2項 隨解 |
2 items Easy to understand |
1目 自性施 |
1 mesh Self-natured giving |
2目 一切施 |
2 mesh All gifts |
3目 難行施 |
3 mesh Difficult to implement |
4目 一切門施 |
4 mesh All gifts |
5目 善士施 |
5 mesh charity |
6目 一切種施 |
6 mesh All kinds of gifts |
7目 遂求施 |
7 mesh Then asked for alms |
8目 此世他世樂施 |
8 mesh Benevolence in this world and other lives |
9目 清淨施 |
9 mesh Pure giving |
3項 結歎功德 |
3 items Lament the merits |
10戒品 |
10 rings |
10節 戒品 |
10 knots ring |
1項 開戒九門 |
1 item Open the Nine Doors of Precepts |
2項 依門隨解 |
2 items Follow the instructions |
1目 自性戒 |
1 mesh Self-nature precepts |
2目 一切戒 |
2 mesh All precepts |
1 |
1 |
2 |
2 |
3目 難行戒 |
3 mesh It is difficult to practice the precepts |
4目 一切門戒 |
4 mesh All door rings |
5目 善士戒 |
5 mesh Good Scholar's Precept |
6目 一切種戒 |
6 mesh All kinds of precepts |
7目 遂求戒 |
7 mesh Then seek precepts |
8目 此世他世樂戒 |
8 mesh Precepts for happiness in this world and other worlds |
9目 清淨戒 |
9 mesh Purity |
3項 戒勝利 |
3 items quit winning |
4項 戒所作 |
4 items What to do |
5項 總結 |
5 items Summarize |
11忍品 |
11 Ninja |
11節 忍品 |
11 verses Ninja |
1項 開列九門 |
1 item Open nine doors |
2項 依門隨解 |
2 items Follow the instructions |
1目 自性忍 |
1 mesh self-tolerance |
2目 一切忍 |
2 mesh tolerate everything |
3目 難行忍 |
3 mesh unbearable |
4目 一切門忍 |
4 mesh All ninjas |
5目 善士忍 |
5 mesh virtuous man forbearance |
6目 一切種忍 |
6 mesh All kinds of tolerance |
7目 遂求忍 |
7 mesh So beg for patience |
8目 此世他世樂忍 |
8 mesh Happy to endure in this world and others in this world |
9目 清淨忍 |
9 mesh Pure tolerance |
3項 結歎功德 |
3 items Lament the merits |
12精進品 |
12 refined products |
12節 精進品 |
12 verses Advanced products |
1項 開列九門 |
1 item Open nine doors |
2項 依門隨解 |
2 items Follow the instructions |
1目 自性精進 |
1 mesh Self-improvement |
2目 一切精進 |
2 mesh All efforts |
3目 難行精進 |
3 mesh Difficult to make progress |
4目 一切門精進 |
4 mesh All doors are advanced |
5目 善士精進 |
5 mesh Good people are diligent |
6目 一切種精進 |
6 mesh all kinds of effort |
7目 遂求精進與此世他世樂精進 |
7 mesh So seek to be diligent in this world and be happy in other worlds. |
8目 清淨精進 |
8 mesh Purity and energy |
3項 結歎功德 |
3 items Lament the merits |
13靜慮品 |
13 calming products |
13節 靜慮品 |
Section 13 Meditation products |
1項 開列九門 |
1 item Open nine doors |
2項 依門隨解 |
2 items Follow the instructions |
1目 自性靜慮 |
1 mesh Self-contemplation |
2目 一切靜慮 |
2 mesh Think about everything quietly |
3目 難行靜慮 |
3 mesh Difficult to meditate |
4目 一切門靜慮 |
4 mesh All doors are silent |
5目 善士靜慮 |
5 mesh Good men meditate |
6目 一切種靜慮 |
6 mesh all kinds of meditation |
7目 遂求靜 |
7 mesh Then seek silence |
8目 此世他世樂靜慮 |
8 mesh Peace and tranquility in this world and other worlds |
9目 清淨靜慮 |
9 mesh pure meditation |
3項 結歎功德 |
3 items Lament the merits |
14慧品 |
14 Huipin |
14節 慧品 |
14 verses Huipin |
1項 開列九門 |
1 item Open nine doors |
2項 依門隨解 |
2 items Follow the instructions |
1目 自性慧 |
1 mesh Self-nature wisdom |
2目 一切慧 |
2 mesh All wisdom |
3目 難行慧 |
3 mesh Hard to practice wisdom |
4目 一切門慧 |
4 mesh All wisdom |
5目 善士慧 |
5 mesh Good people and wise people |
6目 一切種慧 |
6 mesh All kinds of wisdom |
7目 遂求慧 |
7 mesh Then seek wisdom |
8目 此世他世樂慧 |
8 mesh Happiness and wisdom in this world and other worlds |
9目 清淨慧 |
9 mesh Pure wisdom |
3項 開列九門 |
3 items Open nine doors |
4項 總結六種引證嘆勝 |
4 items Summarize six kinds of citations |
1目 引經證成 |
1 mesh Proven by quoting scriptures |
2目 出異名結歎 |
2 mesh Get married with different names |
15攝事品 |
15 photos |
15節 攝事品 |
15 verses Photography items |
1項 標列九種相攝事 |
1 item List of nine types of photographic events |
2項 愛語 |
2 items love language |
1目 自性愛語 |
1 mesh self love speech |
2目 一切愛語 |
2 mesh all love words |
3目 難行愛語 |
3 mesh Love words are difficult to express |
4目 一切門愛語 |
4 mesh All love languages |
5目 善士愛語 |
5 mesh Love words from philanthropists |
6目 一切種愛語 |
6 mesh all love languages |
7目 遂求愛語 |
7 mesh Asking for love words |
8目 此世他世樂愛語 |
8 mesh Love words of happiness in this world and other worlds |
9目 清淨愛語 |
9 mesh pure love words |
3項 利行 |
3 items Toshiyuki |
1目 自性利行 |
1st eye self-interest |
2目 一切利行 |
2nd eye No interest |
3目 難行利行 |
3rd eye Difficulty making money |
4目 一切門利行 |
4th eye Toshiyuki Ichimon |
5目 善士利行 |
5th eye Zenshi Toshiyuki |
6目 一切種利行 |
6th eye All kinds of profits |
7目 遂求利行 |
7th eye Completion of interest |
8目 此世他世樂利行 |
8th eye This life and other lives Raku Toshiyuki |
9目 清淨利行 |
9 mesh Pure and profitable |
4項 同事 |
4 items colleague |
1目 約法辨 |
1 mesh Discussing the law |
2目 約人四句分別 |
2 mesh Four sentences to say goodbye to someone |
5項 總辨 |
5 items general analysis |
1目 六度四攝之自利利他作業之差別 |
1 mesh The difference between self-benefit and altruism in the Six Parasols and Four Shots |
2目 三種因緣 |
2 mesh Three kinds of causes and conditions |
3目 六度四攝之後之中得果義別 |
3 mesh After six degrees and four shots, there is a fruition and meaning. |
16供養親近無量品 |
16. Offer immeasurable items to those close to you |
16節 供養親近無量品 |
16 verses Provide immeasurable offerings to those close to you |
1項 標列三門 |
1 item Three gates marked |
2項 依門隨解 |
2 items Follow the instructions |
1目 供養 |
1 mesh support |
2目 親近善友(七問) |
2 mesh Staying Close to Good Friends (Seven Questions) |
3目 修四無量 |
3 mesh Cultivation of the four immeasurables |
17菩提分品 |
17 bodhi fractions |
17節 菩提分品 |
Section 17 Bodhi fractions |
1項 標列十五門 |
1 item Fifteen gates marked |
2項 依門隨解 |
2 items Follow the instructions |
1目 慚愧 |
1 mesh Ashamed |
2目 堅力持性 |
2 mesh perseverance |
3目 心無厭倦 |
3 mesh Never tired of heart |
4目 善知諸論 |
4 mesh Good knowledge of various theories |
5目 善知世間 |
5 mesh Know the world well |
6目 修四依 |
6 mesh Xiu Siyi |
7目 四無礙解 |
7 mesh Four unimpeded solutions |
8目 菩提資糧 |
8 mesh Bodhi Qualifications |
9目 菩提分法 |
9 mesh Bodhi method |
10目 止觀 |
10 mesh Stop and observe |
11目 方便善巧 |
11 mesh Convenient and skillful |
12目 四陀羅尼 |
12 mesh Four Dharani |
13目 正願 |
13 mesh right wish |
14目 三三摩地 |
14 mesh three samadhi |
15目 四種法嗢拕南 |
15 mesh Four kinds of methods |
18菩薩功德品 |
18 Bodhisattva merits |
18節 菩薩功德品 |
Section 18 Bodhisattva's merits |
1項 第一頌 |
1 item First Ode |
1目 希求法 |
1 mesh Hope method |
2目 不希奇法 |
2 mesh No strange method |
3目 平等心 |
3 mesh Equality |
4目 饒益 |
4 mesh beneficial |
5目 報恩 |
5 mesh repay a favor |
6目 欣讚 |
6 mesh Xin Zan |
7目 不虛饒益加行 |
7 mesh It’s worthwhile to do more good deeds |
2項 第二頌 |
2 items Second Ode |
1目 無顛倒加行 |
1 mesh No inversion of extra lines |
2目 退墮 |
2 mesh fall back |
3目 勝進 |
3 mesh win |
4目 相似功德 |
4 mesh similar merits |
5目 實功德 |
5 mesh Real merit |
6目 調伏有情 |
6 mesh tame sentient beings |
3項 第三頌 |
3 items Third Ode |
1目 授記 |
1 mesh Endowment |
2目 墮決定 |
2 mesh Fall decision |
3目 定作 |
3 mesh Made to order |
4目 常所應作 |
4 mesh What you should always do |
5目 最勝 |
5 mesh The best |
4項 第四頌第五頌 |
4 items Psalm 4 Psalm 5 |
1目 四種施設建立 |
1 mesh Four facilities were established |
2目 四尋思 |
2 mesh Four thoughts |
3目 四如實遍知 |
3 mesh Four truths and universal knowledge |
4目 五種無量 |
4 mesh five immeasurable |
5目 說法大果勝利 |
5 mesh Saying the Dharma and the Great Fruit of Victory |
6目 大乘性 |
6 mesh Mahayana nature |
7目 攝一切大乘 |
7 mesh Photograph all Mahayana |
8目 菩薩十種 |
8 mesh Ten types of Bodhisattvas |
9目 諸名號建立 |
9 mesh Names established |
2隨法瑜伽處 |
2 Sui Dharma Yoga Office |
3章 第二持義(四品) |
Chapter 3 Second upholding righteousness (fourth grade) |
1菩薩相品 |
1 Bodhisattva portrait |
1節 菩薩相品 |
1 section Bodhisattva |
1項 標列 |
1 item mark column |
2項 標釋 |
2 items Standard interpretation |
1目 五相五轉 |
1 mesh Five phases and five turns |
2目 結勸應知 |
2 mesh What you need to know |
2分品 |
2 points |
2節 分品 |
2 sections Distribution |
1項 開列四門 |
1 item Four doors |
2項 依門隨解 |
2 items Follow the instructions |
1目 善修事業 |
1 mesh Good at career |
2目 方便善巧 |
2 mesh Convenient and skillful |
3目 饒益於他 |
3 mesh benefit him |
4目 無倒迴向 |
4 mesh No backward direction |
3項 結辨 |
3 items Distinguish |
1目 明攝一切 |
1 mesh Photograph everything clearly |
2目 校量勝劣 |
2 mesh The school's success |
3增上意樂品 |
3Add to the Italian music product |
3節 增上意樂品 |
3 sections Add to the pleasure |
1項 開列章門 |
1 item Open the chapter door |
2項 依章門隨釋 |
2 items Yizhangmen Suishi |
1目 七相憐愍 |
1 mesh Seven Symbols of Compassion |
2目 十五意樂 |
2 mesh Fifteen happy thoughts |
4住品 |
4Household items |
4節 住品 |
4 sections Housing |
1項 標列 |
1 item mark column |
2項 問答解釋 |
2 items Q&A explained |
1目 略釋十二住 |
1 mesh A brief explanation of the twelve residences |
2目 廣明十二住 |
2 mesh The Twelve Residences of Guangming |
1 |
1 |
2 |
2 |
3究竟瑜伽處 |
3 Ultimate Yoga |
4章 第三持義(五品) |
Chapter 4 The Third Upholding Righteousness (Fifth Grade) |
1生品 |
1 raw product |
1節 生品 |
1 section Raw products |
1項 標列五種 |
1 item List five types |
2項 隨釋 |
2 items accompanying release |
1目 除災生 |
1 mesh Get rid of disasters |
2目 隨類生 |
2 mesh Follow the pattern |
2目 大勢生 |
2 mesh General trend |
3目 增上生 |
3 mesh increase life |
4目 最後生 |
4 mesh last born |
3項 五生攝盡現生一切 |
3 items The five lives absorb everything in this life |
2攝受品 |
2 subjects |
2節 攝受品 |
2 sections subject |
1項 開列六門 |
1 item Open six doors |
2項 依門隨釋 |
2 items Yi Men Sui Shi |
1目 頓普攝受 |
1 mesh Tonpu taken |
2目 增上攝受 |
2 mesh increase absorption |
3目 攝取攝受 |
3 mesh ingestion |
4目 長時攝受 |
4 mesh long-term exposure |
5目 短時攝受 |
5 mesh short-term intake |
6目 最後攝受 |
6 mesh last taken |
3項 六攝之義周盡 |
3 items The meaning of the six photos is comprehensive |
4項 辨艱難事 |
4 items Discern difficult things |
1目 遇十二難事 |
1 mesh Encountering twelve difficulties |
2目 總明善巧 |
2 mesh Always wise and skillful |
3地品 |
3 items |
3節 地品 |
3 sections Land quality |
1項 攝十三住為七地 |
1 item Photographing the Thirteen Abodes as Seven Places |
2項 釋離惡趣因緣 |
2 items Release from bad destiny |
3項 顯淨治法 |
3 items Xianjing treatment method |
1目 安立 |
1 mesh Set up |
2目 略義 |
2 mesh brief meaning |
3目 十法次第 |
3 mesh Ten Dharma Stages |
4行品 |
4 lines |
4節 行品 |
4 sections Character |
1項 列舉四行 |
1 item List four lines |
1目 波羅蜜多行 |
1 mesh Paramita lines |
2目 菩提分法行 |
2 mesh Bodhi Dharma Practice |
3目 神通行 |
3 mesh Shen Tong Xing |
4目 神通行 |
4 mesh Shen Tong Xing |
2項 廣明施等波羅蜜多行 |
2 items Guangmingshi and other paramita practices |
1目 波羅蜜多 |
1 mesh Paramita |
2目 由三因緣次第建立 |
2 mesh Established by the order of three causes and conditions |
3目 攝六度為三學 |
3 mesh Photographing six degrees is three studies |
3項 重解前四所應作事 |
3 items Re-understand the first four things you should do |
5建立品 |
5 built products |
5節 建立品 |
5 knots Building products |
1項 標列十一種功德法門 |
1 item Eleven methods of merit and virtue are listed |
2項 隨別釋 |
2 items Say goodbye |
1目 諸相隨好(二門) |
1 mesh Everything goes well with you (two doors) |
2目 四種一切種清淨 |
2 mesh All four kinds of purity |
3目 十力 |
3 mesh ten forces |
1 |
1 |
2 |
2 |
4目 四無所畏 |
4 mesh four fearless |
5目 三念住 |
5 mesh three mindfulness |
6目 三不護文 |
6 mesh Three unprotected texts |
7目 大悲 |
7 mesh great sorrow |
8目 無忘失法 |
8 mesh Never forget the law |
9目 永害習氣 |
9 mesh permanent harmful habits |
10目 一切種妙智 |
10 mesh All kinds of wisdom |
3項 總辨 |
3 items general analysis |
1目 證得 |
1 mesh attain |
1目 差別 |
1 mesh difference |
3目 作事 |
3 mesh work |
4目 建立與不共 |
4 mesh Establishment and difference |
4項 名菩薩地廣讚福聚 |
4 items Famous Bodhisattvas gather praises and blessings |
4次第瑜伽處 |
4th level yoga |
5章 第四持義(一品) |
Chapter 5 The Fourth Upholding Righteousness (First Grade) |
發正等菩提心品 |
Develop bodhicitta |
1節 問起 |
1 section ask |
2節 結說菩薩地二十七地品次第 |
2 sections Conclusion: The twenty-seven levels of Bodhisattva |
3節 總結 |
3 sections Summarize |
16 有餘依地 |
16 There is room for support |
1章 結前生後開列三門 |
Chapter 1 There are three gates in the knot before and after life. |
2章 隨釋 |
Chapter 2 accompanying release |
1節 地施設安立 |
1 section Installation of ground facilities |
2節 寂靜施設安立 |
2 sections Quiet facilities established |
3節 依施設安立 |
3 sections Established according to facilities |
17 無餘依地 |
17 No place to fall back on |
1章 結前生後開列三門 |
Chapter 1 There are three gates in the knot before and after life. |
2章 隨釋 |
Chapter 2 accompanying release |
1節 地施設安 |
1 section Ground facilities installation |
2節 寂滅施設安立 |
2 sections Annihilation facilities are installed |
3節 寂滅異門施設安立 |
3 sections The installation of the alien sect of Nirvana is established |
2 攝決擇分 |
2 shooting decision points |
1-2 五識身相應地、意地 |
1-2 The five senses, the body, and the mind |
1章 結前生後決擇二地 |
Chapter 1 Choosing two places to marry before and after life |
2章 問答正決擇二地 |
Chapter 2 Q&A is deciding between two places |
1節 略明六種善巧 |
1 section Briefly understand the six kinds of skills |
1項 決擇心意識門 |
1 item gate of decision-making consciousness |
1目 心意識義問答(三問) |
1 mesh Questions and Answers on the Meaning of Mind (Three Questions) |
2目 約成就明四句通義 |
2 mesh The general meaning of the four sentences is made clear |
3目 問答辨 |
3 mesh Questions and Answers |
2項 決擇識身偏知(三相) |
2 items Deciding to choose the conscious body and partial knowledge (three aspects) |
1目 雜染愛樂相 |
1 mesh kilesa love sign |
2目 雜染過患相 |
2 mesh Defects and afflictions |
3目 雜染還方滅方便善巧用 |
3 mesh Defects can be eliminated with convenience and skillful use |
3項 決擇二善巧差別 |
3 items Decide on the difference between two skillful choices |
1目 三種善巧 |
1 mesh three kinds of skill |
2目 清濁得失 |
2 mesh Gains and losses of purity and turbidity |
3目 通難 |
3 mesh pass difficulty |
4目 引經解釋 |
4 mesh Quotes and explanations |
4項 抉擇證成道理因緣 |
4 items Decision proves cause and effect |
1目 證成道理立過未之無 |
1 mesh Prove the truth and establish the non-existence of past mistakes |
2目 決擇因緣 |
2 mesh Decide on causes and conditions |
5項 決擇不相應義(十四門) |
5 items Deciding to choose something that is not righteous (Fourteen Doors) |
1目 四相 |
1 mesh four phases |
2目 得獲成就 |
2 mesh get achievements |
3目 命根 |
3 mesh life root |
4目 眾同分 |
4 mesh common denominator |
5目 異生性 |
5 mesh Xenobiotic |
6目 和合 |
6 mesh Hehe |
7目 名句文身 |
7 mesh famous quotes tattoos |
8目 流轉 |
8 mesh circulation |
9目 定異 |
9 mesh Difference |
10目 相應 |
10 mesh corresponding |
11目 勢速 |
11 mesh potential speed |
12目 次第 |
12 mesh sequence |
13目 時 |
13 mesh hour |
14目 數 |
14 mesh number |
6項 決擇種子義 |
6 items Decide on seed meaning |
1目 種子相 |
1 mesh seed phase |
2目 種子損伏 |
2 mesh seed damage |
3目 種子頭數 |
3 mesh Number of seeds |
4目 種子安立 |
4 mesh Seeds established |
7項 業決擇 |
7 items career decision |
1目 三性三業 |
1 mesh Three natures and three industries |
2目 不律儀等三業 |
2 mesh Disobedience and other three karma |
3目 處中業 |
3 mesh in business |
4目 問答重辨 |
4 mesh Questions and Answers Revisited |
8項 決擇二無心定 |
8 items Decision Two: No Determination |
1目 無想定 |
1 mesh No assumptions |
2目 滅盡定 |
2 mesh cessation of annihilation |
9項 決擇虛空非擇滅二無為 |
9 items Deciding to choose the void, non-choosing and annihilation, two inactions |
1目 虛空無為 |
1 mesh nothingness |
2目 非擇滅無為 |
2 mesh Non-choice, destruction and inaction |
10項 總決擇不相應名義 |
10 items The general decision-making body chooses a corresponding name |
2節 廣明六種善巧 |
2 sections Guangming's Six Kinds of Skills |
1項 蘊善巧 |
1 item Skillful |
1目 以六門分別 |
1 mesh Distinguished by six doors |
2目 約名色二門名蘊善巧 |
2 mesh The two doors of name and form are skillfully combined. |
3目 以諸廣辨五蘊 |
3 mesh Distinguish the Five Aggregates with Various Extensions |
1 |
1 |
2 |
2 |
2項 界善巧 |
2 items Skillful |
1目 八門略辨 |
1 mesh A brief analysis of the eight gates |
2目 十四門廣辨 |
2 mesh Fourteen broad interpretations |
3項 處善巧(六門) |
3 items Being Skillful (Six Doors) |
1目 出體性 |
1 mesh out-of-body sex |
2目 處與觸處差別 |
2 mesh The difference between place and touch |
3目 眼與處四句分別 |
3 mesh Four Sentences on the Difference Between Eyes and Places |
4目 處與觸四句分別 |
4 mesh Four Sentences on the Difference Between Place and Touch |
5目 釋處義 |
5 mesh Interpretation of meaning |
6目 明所攝略名異名 |
6 mesh Synonyms for photos taken in the Ming Dynasty |
4項 緣起善巧 |
4 items Skillful Dependent Origination |
1目 舉緣生相 |
1 mesh Give birth to appearance by chance |
2目 釋緣生相 |
2 mesh Interpretation of fate and appearance |
3目 辨假有實有 |
3 mesh Distinguish between false and real |
4目 依五相建立緣起差別 |
4 mesh Establishing the difference of dependent origin based on the five phases |
5目 就無明支出正義破邪執 |
5 mesh Pay justice to ignorance and defeat evil attachment |
6目 行支 |
6 mesh branch |
7目 緣起支於界地 |
7 mesh Dependent on the boundary |
8目 緣起支於三事 |
8 mesh Depends on three things |
9目 廣明無知生五法成五過患 |
9 mesh Widely aware and ignorant, five dharmas result in five faults |
5項 處非處善巧(四門) |
5 items Be skillful in everything (four doors) |
1目 出體性 |
1 mesh out-of-body sex |
2目 辨影現 |
2 mesh Distinguish shadows |
3目 依諸門辨釋 |
3 mesh Interpretation according to various schools |
4目 辨差別 |
4 mesh Distinguish the difference |
6項 根善巧 |
6 items Skillful roots |
1目 標列四門 |
1 mesh Marked with four doors |
1目 標列四門 |
1 mesh Marked with four doors |
2目 依門隨釋 |
2 mesh Yi Men Sui Shi |
3目 總辨 |
3 mesh general analysis |
3章 五識身地意地決擇總辨 |
Chapter 3 Five consciousnesses, body, earth, mind, earth, decision and general discrimination |
3-5 有尋有伺等三地 |
3-5 There are three places of seeking and waiting. |
1章 結前生後 |
Chapter 1 knot before and after life |
2章 正決擇有尋有伺等三地 |
Chapter 2 Determined to choose the three places of seeking and waiting |
1節 雜決擇 |
1 section Miscellaneous choice |
1項 決擇焰摩名為法王所以 |
1 item That’s why I decided to choose Yan Mo as Dharma King. |
2項 決擇大海水鹹所以 |
2 items Decided to choose the sea water, so it is salty |
2節 決擇煩惱雜染 |
2 sections Decide to avoid defilements |
1項 五門辨煩惱雜染 |
1 item The five doors distinguish defilements and defilements |
1目 自性 |
1 mesh Self |
2目 自性差別 |
2 mesh Self-nature difference |
3目 染淨差別 |
3 mesh Difference between dye and clean |
4目 迷斷差別 |
4 mesh Confused about differences |
5目 對治差別 |
5 mesh Cure differences |
2項 七門辨煩惱雜染 |
2 items The Seven Doors Distinguish Defilements and Defilements |
1目 七門別釋 |
1 mesh Seven Gates of Farewell |
2目 結頌 |
2 mesh Song of knot |
3項 九門煩惱雜染 |
3 items Nine Doors of Defilements |
1目 九門別釋 |
1 mesh Nine Doors Farewell |
2目 結頌 |
2 mesh Song of knot |
3節 業雜染決擇 |
3 sections Karma Decision |
1項 以九門隨義分 |
1 item divided by nine gates with righteousness |
1目 自相 |
1 mesh Self-image |
2目 廣辨 |
2 mesh widely discern |
3目 略辨 |
3 mesh Brief analysis |
4目 方便 |
4 mesh convenient |
5目 輕重 |
5 mesh severity |
6目 增減 |
6 mesh increase or decrease |
7目 因果相應 |
7 mesh Cause and effect |
8目 引果 |
8 mesh lead to fruit |
9目 決擇 |
9 mesh decision |
2項 結頌 |
2 items Song of knot |
4節 決擇生雜染 |
4 sections Decision to produce defilements |
1項 十一種生 |
1 item Eleven kinds of students |
2項 引經解釋 |
2 items Quotes and explanations |
1目 攝受苦集 |
1 mesh photo album |
2目 五種非狂似狂 |
2 mesh Five types of madness |
3目 流轉(十二頌) |
3 mesh Flow (Twelve Songs) |
4目 鬥諍劫 |
4 mesh Fighting and calamity |
3項 約十二緣起明生雜染 |
3 items About Twelve Dependent Originations of Defilements |
1目 約五相明十二有支 |
1 mesh About five phases and twelve branches |
2目 通經異說 |
2 mesh Different theories on the classics |
3目 緣起次第 |
3 mesh order of origin |
4項 重引經解釋 |
4 items Re-quote the scriptures and explain |
1目 出愛王經 |
1 mesh The King of Love Sutra |
2目 八苦經 |
2 mesh Eight Bitter Sutras |
3目 出士經(二十四種三士) |
3 mesh The Book of Scholars (Twenty-Four and Three Scholars) |
4目 十有情等雜經(八復次) |
4 mesh Ten Sentient Beings and Other Miscellaneous Sutras (eight times) |
3章 有尋有伺等三地決擇總結 |
Chapter 3 Summary of the three places to choose, looking for and waiting |
6 三摩呬多地 |
6 Samadha many places |
1章 結前生後決擇三摩呬多地 |
Chapter 1 Determined to choose Samadha many places to marry before and after life |
2章 正抉擇(五節) |
Chapter 2 Right decision (five verses) |
1節 十一門雜決擇 |
1 section Eleven miscellaneous choices |
1項 三摩呬多地障 |
1 item Samadhi and many obstacles |
1目 標列隨煩惱(十八) |
1 mesh Mark the list of worries (18) |
2目 別釋 |
2 mesh Don't say goodbye |
3目 解所依 |
3 mesh Solution depends on |
2項 三種補特伽羅依三處引諸隨煩惱 |
2 items Three kinds of supplements to the three places to induce all kinds of troubles |
1目 第一種依放逸處 |
1 mesh The first kind relies on the place of relaxation |
2目 第二種依耽欲處 |
2 mesh The second place of dependence on desire |
3目 第三種依邪行處 |
3 mesh The third kind of evil behavior |
3項 修十遍處能為五事 |
3 items Practicing ten times can do five things |
4項 愛味等至 |
4 items Love is waiting for you |
1目 味定三相 |
1 mesh Three phases of taste |
2目 上下地法生起通局 |
2 mesh Dharma arises from the upper and lower ground |
5項 三種斷法 |
5 items Three ways to judge |
6項 三退 |
6 items Quit the CCP |
7項 近分定四道 |
7 items Closely divided into four paths |
1目 依所緣辨 |
1 mesh Distinguish based on object |
2目 依作意辨 |
2 mesh Distinguish based on meaning |
8項 靜慮境界不可思議 |
8 items The state of meditation is incredible |
9項 三種修定互相障礙 |
9 items Three kinds of meditation hinder each other |
10項 四種修靜慮者 |
10 items Four Kinds of Meditators |
11項 分別二定 |
11 items Separately |
2節 引四經解釋 |
2 sections Explanation by citing the Four Classics |
1項 隨身念經 |
1 item Chanting sutras with you |
1目 舉所治煩惱 |
1 mesh Cure all troubles |
2目 明能治 |
2 mesh Clearly able to cure |
2項 摩訶俱瑟祉羅經 |
2 items Mahakushira Sutra |
1目 標列二種解脫 |
1 mesh List two kinds of liberation |
2目 隨別釋 |
2 mesh Say goodbye |
3項 法因緣經 |
3 items Dharma Karma Sutra |
1目 徵列八相 |
1 mesh The eight signs of Zhengli |
2目 隨別釋 |
2 mesh Say goodbye |
4項 眠經 |
4 items Sleep Sutra |
3節 六門重決擇三摩呬多地 |
3 sections The Six Gates Decision to Choose Samadha Many Places |
1項 三因緣遣現行染污尋思 |
1 item The Three Causes and Conditions Dispel the Defilements of the Current Reality and Reflect on them |
2項 六順出離界 |
2 items Liushun is out of bounds |
3項 大性及遠離 |
3 items Be generous and stay away |
4項 五種定相違法 |
4 items Five types of phasing violations |
5項 三種遠離 |
5 items Three kinds of distance |
6項 定障 |
6 items fix obstacles |
1目 五種定障 |
1 mesh five kinds of obstacles |
2目 八種障 |
2 mesh Eight Obstacles |
4節 九門釋三摩呬多地 |
4 sections Nine Gates of Samadhi and many places |
1項 舉頌列九門 |
1 item Praising the nine gates |
2項 隨釋 |
2 items accompanying release |
1目 數 |
1 mesh number |
2目 所對治 |
2 mesh Treated |
3目 支 |
3 mesh branch |
4目 廣建立 |
4 mesh Guangjian |
5目 遠離 |
5 mesh keep away |
6目 苦 |
6 mesh bitter |
7目 散動 |
7 mesh scatter |
8目 上支分 |
8 mesh upper branch |
9目 差別 |
9 mesh difference |
5節 六門雜決擇 |
5 knots six miscellaneous choices |
1項 四種修定 |
1 item Four kinds of meditation |
2項 靜慮離欲 |
2 items meditate and renounce desire |
3項 靜慮四種異名 |
3 items Meditate on the four synonyms |
4項 十種退緣 |
4 items Ten kinds of withdrawal |
5項 進退速遲 |
5 items advance and retreat quickly |
6項 間雜不間雜 |
6 items Intermittent or intermittent |
3章 餘不復現 |
Chapter 3 I will never reappear |
7 非三摩呬多地 |
7 There are many places other than samadhi |
1章 結前生後 |
Chapter 1 knot before and after life |
2章 正決擇 |
Chapter 2 Right decision |
1節 十二種不定地 |
1 section Twelve kinds of uncertain places |
2節 十二種修 |
2 sections Twelve kinds of cultivation |
3章 餘決擇文更不復現 |
Chapter 3 Yu decided to choose the article and will never reappear. |
8 有心地 |
8 thoughtful |
1章 結前生後 |
Chapter 1 knot before and after life |
2章 正決擇 |
Chapter 2 Right decision |
1節 開列五門 |
1 section Open five doors |
2節 依門隨釋 |
2 sections Yi Men Sui Shi |
1項 世俗道理建立 |
1 item Establishment of secular principles |
2項 勝義道理建立差別 |
2 items Shengyi principle establishes difference |
1目 所依能依差別 |
1 mesh Differences in dependence and ability |
2目 諸識俱有差別 |
2 mesh All consciousnesses are different |
3目 染淨差別 |
3 mesh Difference between dye and clean |
3章 餘不復現 |
Chapter 3 I will never reappear |
9 無心地 |
9 unintentionally |
1章 結前生後 |
Chapter 1 knot before and after life |
2章 正決擇 |
Chapter 2 Right decision |
1節 辨七種心不生因 |
1 section Distinguish the causes of seven types of mental insecurities |
1項 問答標列 |
1 item Q&A column |
2項 次第決擇 |
2 items sequential decision |
1目 緣闕 |
1 mesh Yuanque |
2目 作意闕 |
2 mesh Zuoyi Que |
3目 未得故 |
3 mesh Unexpected |
4目 相違故 |
4 mesh contrary to reason |
5目 斷故 |
5 mesh break up |
6目 滅故 |
6 mesh destroy the old |
7目 已生故 |
7 mesh deceased |
2節 依上翻七因明諸心得生 |
2 sections According to the seven chapters above, one can live by understanding all the minds. |
3章 餘不復現 |
Chapter 3 I will never reappear |
10 聞所成慧地 |
10 What you hear becomes a place of wisdom |
1章 結前生後 |
Chapter 1 knot before and after life |
2章 正決擇 |
Chapter 2 Right decision |
1節 歸依 |
1 section take refuge |
1項 五處觀察所歸 |
1 item Five observation points |
2項 問答辨三歸依處 |
2 items Questions and Answers on Distinguishing the Three Places of Refuge |
1目 五問 |
1 mesh Five questions |
2目 五答 |
2 mesh Five answers |
1項 六項辨三寶差別 |
1 item Six items to distinguish the difference between the three treasures |
1目 標列六相 |
1 mesh Mark the six phases |
2目 隨釋 |
2 mesh accompanying release |
2節 五法辨沙門婆羅門勝劣差別 |
2 sections Five ways to distinguish the difference between the superior and inferior ascetics and brahmins |
1項 標列五法 |
1 item List five methods |
2項 隨釋 |
2 items accompanying release |
3節 三求 |
3 sections Three requests |
4節 內明 |
4 sections Inner light |
1項 總標前說略標內明為勝 |
1 item Say it before the general bid and make it clear in the brief bid to win |
2項 諸佛聖教若欲略釋由六種理門應隨決了 |
2 items If you want to briefly explain the teachings of Buddhas and saints, you should follow the six principles. |
1目 標列六種理門 |
1 mesh List of six principles |
2目 隨別釋 |
2 mesh Say goodbye |
3項 前三理門由後三理門應隨決了 |
3 items The first three gates will be decided by the last three gates. |
1目 真義理門由遠離二邊理門應隨決了 |
1 mesh The principle of true meaning is far away from the two sides of principle. It should be decided accordingly. |
2目 證得教導由後二種應隨決了 |
2 mesh The teachings on attaining enlightenment are determined by the latter two types. |
4項 問答料簡 |
4 items Brief questions and answers |
1目 問答別義相應意趣義 |
1 mesh Questions and answers, different meanings, corresponding meanings |
2目 前三種門由後三門應隨決了 |
2 mesh The first three gates will be decided by the last three gates. |
3目 安立非安立三諦建立 |
3 mesh The establishment of non-establishment of the Three Noble Truths |
5節 雜決擇(十四句) |
5 knots Miscellaneous decisions (fourteen sentences) |
1項 麤重相 |
1 item coarse phase |
2項 五諸根大種長養 |
2 items The five roots grow and grow |
3項 五種行 |
3 items five lines |
4項 五諸根大種長養 |
4 items The five roots grow and grow |
5項 有色各五種名 |
5 items Five names for each color |
6項 煩惱 |
6 items trouble |
7項 惡說法者及惡友相 |
7 items Evil speakers and evil friends |
8項 辨止觀 |
8 items Discriminating and observing |
9項 辨三漏 |
9 items Distinguish three omissions |
1目 欲漏 |
1 mesh Want to leak |
2目 有漏 |
2 mesh There is a leak |
3目 無明漏 |
3 mesh No obvious leakage |
10項 諸法差別 |
10 items Differences in Dharmas |
11項 三種三論 |
11 items three kinds of theory |
12項 造論儀式 |
12 items The ceremony of making a theory |
1目 歸體二所敬師 |
1 mesh Return to the Second Institute and respect the teacher |
2目 具六因 |
2 mesh With six causes |
3目 以四德先自安處乃造論 |
3 mesh Using the four virtues to settle oneself first is the basis for creating a theory |
4目 莊嚴經 |
4 mesh Solemn Sutra |
13項 七種通達 |
13 items seven kinds of understanding |
14項 由十相故具足多聞 |
14 items Due to the ten signs, there is enough knowledge |
3章 餘不復現 |
Chapter 3 I will never reappear |
11 思所成慧地 |
11 The place of wisdom that comes from thinking |
1章 結前生後 |
Chapter 1 knot before and after life |
2章 正決擇 |
Chapter 2 Right decision |
1節 五門雜決擇 |
1 section Five choices |
1項 四種思議 |
1 item Four thoughts |
2項 二種思議 |
2 items Two thoughts |
3項 有非有 |
3 items There is something but not something |
1目 辨有非有相 |
1 mesh Distinguish between existence and non-existence |
2目 破計我 |
2 mesh Break my plan |
3目 結示正義 |
3 mesh show justice |
4項 假立一切有情 |
4 items Assume everything is sentient |
5項 色等假實 |
5 items color and other false |
2節 二十七門決擇諸義 |
2 sections The twenty-seven gates decide on the righteousnesses |
1項 別解 |
1 item Don't understand |
1目 有色無色法 |
1 mesh Colored and colorless method |
2目 有見無見法與有對無對法 |
2 mesh There is a Dharma that is seen but not seen and there is a Dharma that is right but not right |
3目 有漏無漏法 |
3 mesh There is no leakage method |
4目 有諍無諍法 |
4 mesh There is no criticism method |
5目 有染無染法 |
5 mesh tainted and non-tainted method |
6目 依止耽嗜與諸法出離 |
6 mesh Rely on addiction and renounce all dharmas |
7目 世間出世間 |
7 mesh worldly world |
8目 墮非墮法 |
8 mesh Falling into non-falling law |
9目 有為無為法 |
9 mesh Action and inaction |
10目 所緣法 |
10 mesh Object Dharma |
1 |
1 |
2 |
2 |
11目 住持諸法 |
11 mesh Abbot of all Dharmas |
12目 有異熟法無異熟法 |
12 mesh There is a different ripening method but there is no different ripening method. |
13目 有因果法 |
13 mesh There is cause and effect |
14目 緣生法 |
14 mesh Dependent Origination Method |
15目 內法 |
15 mesh internal law |
16目 執色所攝法 |
16 mesh Adhere to the method of photographing |
17目 執受非執受 |
17 mesh Persistence and non-perception |
18目 大造法 |
18 mesh Great method |
19目 有法 |
19 mesh There is a law |
20目 有上無上法 |
20 mesh There is the Supreme Dharma |
21目 應修法 |
21 mesh Laws should be revised |
22目 三世法 |
22 mesh Three Worlds Law |
23目 三界繫法 |
23 mesh three realm system |
24目 三性法 |
24 mesh three-nature method |
25目 三學法 |
25 mesh three studies |
26目 三斷法 |
26 mesh three-step method |
27目 三斷法 |
27 mesh three-step method |
2項 總結 |
2 items Summarize |
3章 餘不復現 |
Chapter 3 I will never reappear |
12 修所成慧地 |
12. Cultivation becomes the place of wisdom |
1章 結前生後 |
Chapter 1 knot before and after life |
2章 正決擇 |
Chapter 2 Right decision |
1節 標列十六種修 |
1 section Sixteen types of cultivation are listed |
2節 標釋 |
2 sections Standard interpretation |
1項 聲聞乘相應作意修 |
1 item Practicing mindfulness training accordingly in the Sravakayana |
2項 大乘相應作意修 |
2 items Mahayana corresponding mind cultivation |
3項 影像修 |
3 items Image editing |
4項 事邊際 |
4 items Margin of things |
5項 所作成辦修 |
5 items Completion and repair |
6項 得修 |
6 items Must be repaired |
7項 習修 |
7 items Practice |
8項 除去修 |
8 items remove repair |
9項 對治修 |
9 items Countermeasures |
10項 少分修 |
10 items Less points to practice |
11項 遍行 |
11 items travel all over |
12項 動轉修 |
12 items Moving to revision |
13項 有伽行修 |
13 items Have a good practice |
14項 已成辦修 |
14 items Repair completed |
15項 非修所成法修 |
15 items Non-cultivation of the Dharma |
16項 修所成法修 |
16 items Practice the Dharma |
3章 餘不復現 |
Chapter 3 I will never reappear |
13 聲聞地 |
13 sravaka places |
1章 結前生後 |
Chapter 1 knot before and after life |
2章 正決擇 |
Chapter 2 Right decision |
1節 七門分別 |
1 section seven doors |
1項 無性有情(五難六答) |
1 item Asexual and Sentient (Five Difficulties and Six Answers) |
1目 釋無種性難，教理並違答 |
1 mesh It is difficult to explain the non-caste nature, and the teachings are inconsistent with the answer |
2目 釋因無根難，情非有情答 |
2 mesh It is difficult to explain the cause without roots, and the answer is not sentimental |
3目 釋同四姓難，喻非理乘答 |
3 mesh It is difficult to explain the same four surnames, and the metaphor is not rational. |
4目 釋同具界難，違不相違答 |
4 mesh It is difficult to explain the same thing and it is difficult to explain it. Is it contrary to the answer? |
5目 釋同金具界難，法背齊答縱轉成答 |
5 mesh Interpretation of the Difficulties in the Realm of Tongjin Tools, the Dharma Back to the Same Answer and the Answer Turned Vertically |
2項 聲聞 |
2 items sravaka |
1目 十種聲聞 |
1 mesh ten kinds of sound-hearing |
2目 遲速二類聲聞 |
2 mesh Delayed Type II Sound Hearing |
3項 釋月喻經 |
3 items Explanation of the Yue Yu Jing |
4項 聲聞欲往他家先斷除三隨煩惱 |
4 items If a sravaka wants to go to his house, he must first get rid of the three accompanying defilements. |
1目 結親友家隨煩惱 |
1 mesh Making friends and having troubles |
2目 家慳隨煩惱 |
2 mesh Home saving and worries |
3目 有染心而行法施隨煩惱 |
3 mesh If you have a defiled mind, perform the Dharma and give it according to the troubles |
5項 釋伐他迦經 |
5 items Shakataka Sutra |
1目 三處應遍了知 |
1 mesh The three places should be understood thoroughly |
2目 辨染淨 |
2 mesh Distinguish the dye |
6項 由三相應遍了知 |
6 items Comprehend by the Three Correspondences |
1目 由自性故 |
1 mesh by nature |
2目 由因緣故 |
2 mesh due to cause |
3目 由過患故 |
3 mesh due to fault |
7項 四諦 |
7 items Four Noble Truths |
1目 總辨諦相 |
1 mesh General identification of truth |
2目 別辨諦相 |
2 mesh Differentiation of truth |
3目 諸門料簡(六門) |
3 mesh Slips of Materials from Various Doors (Six Doors) |
2節 舉頌標列十三門 |
2 sections Lifting praises and marking the thirteen gates |
1項 攝 |
1 item photograph |
2項 制立 |
2 items establish |
3項 尸羅 |
3 items Shelob |
4項 無放逸 |
4 items No indulgence |
1目 徵列十時不放逸 |
1 mesh Do not let go during the ten-hour campaign |
2目 五種不放 |
2 mesh Five kinds of things |
5項 障 |
5 items barrier |
6項 學 |
6 items study |
7項 觀察 |
7 items observe |
8項 依止 |
8 items rely on |
9項 攝受 |
9 items take in |
10項 受用事 |
10 items Useful things |
11項 甚深 |
11 items Very deep |
1目 辨真制立 |
1 mesh Distinguish the truth and establish |
2目 辨偽制立 |
2 mesh Identify counterfeiting and establish |
12項 說 |
12 items explain |
13項 喻事 |
13 items Metaphor |
3節 六十四門雜決擇 |
3 sections Sixty-four miscellaneous choices |
1項 所知法 |
1 item knowledge |
1目 由五相建立所知諸法差別 |
1 mesh Establishing the Differences in All Dharmas Known from the Five Phases |
2目 辨知差別 |
2 mesh Know the difference |
2項 所識法 |
2 items knowledge |
1目 依緣差別 |
1 mesh Depend on difference |
2目 欣慼差別 |
2 mesh difference in happiness |
3目 勝劣差別 |
3 mesh difference between victory and defeat |
4目 心所差別 |
4 mesh Differences in mind |
5目 障治生差別 |
5 mesh Treating obstacles makes a difference |
13項 智光明勝利 |
13 items Wisdom and bright victory |
4項 六種三法 |
4 items six kinds of three methods |
5項 尸羅壞 |
5 items Shelob bad |
6項 密護根門 |
6 items dense mulch door |
7項 於食知量勤修行者斷除八處 |
7 items Those who diligently practice food knowledge will eliminate the eight places |
8項 覺悟瑜伽 |
8 items enlightenment yoga |
9項 六出離 |
9 items six renunciation |
10項 由四種力生善法欲 |
10 items The desire for wholesome dharmas arises from the four forces |
11項 出家圓 |
11 items become a monk |
12項 尸羅圓滿 |
12 items Perfection of Shelob |
13項 二力四種根律儀 |
13 items Two Forces and Four Root Rhythm Instruments |
14項 食知量圓滿 |
14 items Eat well |
15項 正知而住 |
15 items Live with Right Understanding |
16項 四支攝諸斷行 |
16 items The four branches capture all broken elements |
17項 四法於所得定為增上緣 |
17 items The four methods are determined to increase the upper limit of income |
18項 七應正知 |
18 items Seven Essential Knowledge |
19項 正觀念住(九句 |
19 items Righteous Thoughts (Nine Sentences) |
20項 建立五種補特伽羅 |
20 items Create five types of butagara |
21項 近事三德 |
21 items Three virtues in recent times |
22項 聞法等三法 |
22 items Hearing the Dharma and other three methods |
23項 染淨得捨 |
23 items Dyeing and purity must be given up |
24項 依三因緣驅擯犯戒 |
24 items Drive away violations of precepts based on three causes and conditions |
25項 由四因緣於尸羅深生愛樂 |
25 items Deep love and happiness arise in Shelob due to the four causes |
26項 四種觀察尸羅 |
26 items Four Observations of Shelob |
27項 三心趣 |
27 items Three interesting things |
28項 由三過故不能無倒聽聞正法 |
28 items Because of the three faults, one cannot listen to the true Dharma without fail |
29項 五相為聞修器 |
29 items Five phases are tools for hearing and cultivating |
30項 五種師德 |
30 items Five kinds of teacher ethics |
31項 無我見能得出離 |
31 items Without the view of self, one can leave |
32項 四喜引四樂 |
32 items Four joys lead to four joys |
33項 佛法名為善說 |
33 items The name of Buddhism is good |
34項 四種能障斷法 |
34 items Four ways to break energy obstacles |
35項 修法念住應正了知十一種染法 |
35 items Practicing mindfulness should correctly understand the eleven kinds of stains |
36項 出世間道用世間道以為助伴 |
36 items Use the worldly way as a companion |
37項 如來天眼遍行一切 |
37 items Tathagata's heavenly eye pervades everything |
38項 七漸次 |
38 items Seven → |
39項 四念住對治九種所治 |
39 items The four kinds of mindfulness cure the nine kinds of diseases |
40項 出家在家各有五過失 |
40 items There are five faults for each of the monks and the householder |
41項 愚夫相 |
41 items Foolish husband appearance |
42項 五法相似生死大海 |
42 items The five dharmas are similar to the ocean of life and death |
43項 法施勝財施因緣 |
43 items Giving Dharma to Win Wealth and Giving Cause and Destiny |
44項 五心隨己自在而轉 |
44 items The five hearts turn as they please |
45項 煩惱魅勝於鬼魅 |
45 items Troubles are better than ghosts |
46項 建立有我失 |
46 items There is something wrong with building something |
47項 三行辨能所治 |
47 items The three elements can be treated by differentiation |
48項 出家五德 |
48 items Five virtues of becoming a monk |
49項 三苦九相 |
49 items Three Sufferings and Nine Phases |
50項 眾生四支 |
50 items Four branches of living beings |
51項 七義及七喜 |
51 items Seven Meanings and Seven Joys |
52項 五種法 |
52 items five methods |
53項 善射三德 |
53 items Good at shooting and three virtues |
54項 佛教差別及理趣 |
54 items Differences and Principles of Buddhism |
55項 涉道五對治及尸羅 |
55 items Involving the five antidotes and Sheila |
56項 受欲及變壞 |
56 items Desire and deterioration |
57項 智二德 |
57 items Wisdom and virtue |
58項 四念住對治三顧戀 |
58 items The four ways of mindfulness are the antidote to the three kinds of love |
59項 釋加行等三句 |
59 items Three sentences including Shi Jia Xing etc. |
60項 六種現觀(二十三門) |
60 items Six types of manifestation (twenty-three gates) |
1目 六種觀相 |
1 mesh six kinds of vision |
2目 六種觀體 |
2 mesh six kinds of observation |
3目 繫不繫 |
3 mesh Department or not |
4目 依地 |
4 mesh Yidi |
5目 緣諦 |
5 mesh The truth of fate |
6目 有相無相 |
6 mesh With or without phase |
7目 幾有分別幾無分別 |
7 mesh How much difference? How much no difference? |
8目 喜樂捨俱行 |
8 mesh Happy and happy |
9目 辨四對治 |
9 mesh Distinguish four antidotes |
10目 辨二對治 |
10 mesh Differentiate between two remedies |
11目 辨三品惑 |
11 mesh Distinguish the three confusions |
12目 辨三品惑 |
12 mesh Distinguish the three confusions |
13目 斷惑時分 |
13 mesh Time to clear up doubts |
14目 得果 |
14 mesh get fruit |
15目 轉根 |
15 mesh Reroot |
16目 引發神通功德 |
16 mesh trigger supernatural powers |
17目 作業 |
17 mesh Operation |
18目 差別 |
18 mesh difference |
19目 名言安立以辨自性 |
19 mesh Quotations to establish one's self-nature |
20目 因果 |
20 mesh cause and effect |
21目 以七作意相攝 |
21 mesh Taking pictures with seven thoughts |
22目 現觀等流 |
22 mesh Current view and waiting |
23目 辨諸句 |
23 mesh Distinguish between sentences |
61項 慳垢別 |
61 items Save yourself the trouble |
62項 調善別 |
62 items Tune in and differentiate |
63項 釋經中七善 |
63 items Seven Good Things in Bible Interpretation |
1目 知法 |
1 mesh know the law |
2目 知義 |
2 mesh Zhiyi |
3目 知時 |
3 mesh Know the time |
4目 知量 |
4 mesh Knowledge |
5目 知眾及知高卑 |
5 mesh Know the public and know the superiority and inferiority |
6目 自知 |
6 mesh self-aware |
64項 六種相 |
64 items Six phases |
3章 餘不復現 |
Chapter 3 I will never reappear |
14 （獨覺地缺） |
14 (Suddenly aware of the lack of earth) |
15 菩薩地 |
15 Bodhisattva Land |
1章 結前生後 |
Chapter 1 knot before and after life |
2章 正決擇 |
Chapter 2 Right decision |
1節 次第決擇三持 |
1 section Decide on the three holdings in sequence |
1項 初決擇持瑜伽 |
1 item First decision to practice yoga |
1目 決擇種性品 |
1 mesh Determining species |
2目 決擇發心品 |
2 mesh Decide on hair products |
3目 決擇自利利他品 |
3 mesh Decision to choose self-altruistic products |
4目 決擇真實義品 |
4 mesh Choose the true product |
1 |
1 |
2 |
2 |
3 |
3 |
5目 決擇威力品 |
5 mesh Decide on powerful products |
6目 決擇成熟品 |
6 mesh Decide on mature products |
7目 決擇菩提品 |
7 mesh Decide on Bodhi products |
8目 決擇力種性品 |
8 mesh Determining power species |
9目 決擇施等六品 |
9 mesh Decide to choose Shi and other six grades |
10目 決擇菩提分品 |
10 mesh Decide on Bodhi Fraction |
11目 決擇功德品 |
11 mesh Decide on merit |
1 |
1 |
2 |
2 |
3 |
3 |
4 |
4 |
2項 決擇持隨法瑜伽處 |
2 items Decide to uphold Sui Dharma Yoga |
1目 世界差別 |
1 mesh world difference |
2目 菩薩依四住能成四事 |
2 mesh A Bodhisattva can achieve four things by relying on the four abodes. |
3目 菩薩苦樂作意與住 |
3 mesh Bodhisattva's mindfulness and dwelling in happiness and suffering |
4目 四上品障與除障法 |
4 mesh The Four Higher Quality Obstacles and Obstacle Removal Methods |
5目 大地菩薩四種微細隨惑斷除 |
5 mesh Earth Bodhisattva eliminates the four subtle confusions |
6目 大一地相 |
6 mesh Great land phase |
7目 諸地修得等流成滿 |
7 mesh The cultivation of all lands will lead to perfection |
8目 聲聞菩薩所證法界差別 |
8 mesh Differences in Dharma Realms Realized by Sravaka Bodhisattvas |
9目 三世三輪清淨 |
9 mesh Three lives and three rounds of purity |
3項 持究竟瑜伽處決擇 |
3 items Adhere to the Ultimate Yoga Choice |
2節 釋寶積經 |
2 sections Shi Bao Ji Jing |
1項 十六法門 |
1 item Sixteen Dharma Doors |
2項 依門解釋 |
2 items According to the explanation |
1目 邪行 |
1 mesh evil behavior |
2目 正行 |
2 mesh On the right track |
3目 正行勝利 |
3 mesh Righteous victory |
4目 正行行相 |
4 mesh Right behavior |
5目 生信譬喻(十九喻) |
5 mesh Parables for Producing Faith (Nineteen Parables) |
6目 安立所學 |
6 mesh Set up what you have learned |
6目 安立所學 |
6 mesh Set up what you have learned |
7目 聲聞菩薩所聞差別 |
7 mesh The difference heard by the Sravaka Bodhisattva |
8目 世出世間智作利他事 |
8 mesh Be wise and do altruistic things in this world |
9目 於菩薩教授中聲聞所學 |
9 mesh What the sravakas learned from the Bodhisattva teachings |
10目 不善學沙門 |
10 mesh Not good at learning from Samanas |
11目 善學沙門 |
11 mesh Good at learning ascetics |
12目 住世俗律儀 |
12 mesh live in secular laws |
13目 住勝義律儀 |
13 mesh Living in Shengyi Lüyi |
14目 如來調伏方便 |
14 mesh It is convenient for Tathagata to tame |
15目 密意語言 |
15 mesh secret language |
16目 於教授中勝解勝利 |
16 mesh Victory in Professor Yu |
3章 餘不復現 |
Chapter 3 I will never reappear |
16-17 有餘依及無餘依二地 |
16-17 There are two places where I can rely on you and I can’t rely on you. |
1章 結前生後 |
Chapter 1 knot before and after life |
2章 正決擇有餘及無餘依二地 |
Chapter 2 Deciding to choose the two places where there is more than enough and where there is nothing left to rely on |
1節 立章門 |
1 section Li Zhangmen |
2節 依門解釋(十四門) |
2 sections Explanation by door (fourteen doors) |
1項 離繫門 |
1 item Lifting door |
2項 壽行門 |
2 items Shouxingmen |
3項 轉依門 |
3 items turn around door |
4項 住門 |
4 items Stay at home |
5項 差別門 |
5 items differential gate |
6項 有門 |
6 items There is a door |
7項 常門 |
7 items Changmen |
8項 樂門 |
8 items Lemen |
9項 殊勝門 |
9 items special gate |
10項 異性門 |
10 items heterosexual door |
11項 自在門 |
11 items Zizimen |
12項 發趣門 |
12 items faqumen |
13項 種性門 |
13 items caste gate |
14項 秘密門 |
14 items secret door |
3章 總義決擇結顯餘類 |
Chapter 3 general meaning |
3 攝釋分 |
3 minutes |
1章 結前生後 |
Chapter 1 knot before and after life |
2章 正解 |
Chapter 2 correct |
1節 廣開七門 |
1 section Open the seven doors widely |
1項 釋四義門 |
1 item The Four Meanings of Interpretation |
1目 體 |
1 mesh body |
2目 釋 |
2 mesh release |
3目 文 |
3 mesh arts |
4目 義 |
4 mesh righteous |
2項 釋五義門 |
2 items Interpretation of the Five Meanings Gate |
1目 結前生後 |
1 mesh knot before and after life |
2目 次第別解 |
2 mesh Different explanations of order |
3項 釋師門 |
3 items Shishimen |
4項 釋說眾門 |
4 items Explain all the gates |
5項 釋聽門 |
5 items Shitingmen |
1目 一因 |
1 mesh one cause |
2目 二因 |
2 mesh Two causes |
3目 三因 |
3 mesh three causes |
4目 四因 |
4 mesh four causes |
5目 五因 |
5 mesh five causes |
6目 六因 |
6 mesh six causes |
7目 七因 |
7 mesh seven causes |
8目 八因 |
8 mesh eight causes |
9目 九因 |
9 mesh nine causes |
10目 十因 |
10 mesh ten causes |
6項 釋讚佛略廣門 |
6 items Sakyamuni Buddha's Guide to Guangmen |
1目 略讚佛 |
1 mesh A little praise for Buddha |
2目 廣讚佛(十四段) |
2 mesh Praise the Buddha extensively (paragraph 14) |
7項 釋學勝利門 |
7 items The Victory Gate of Hermeneutics |
1目 安立釋經法相 |
1 mesh Establishing the Exegesis Dharma |
2目 舉學勝經文次第解釋 |
2 mesh Explanation of the order of learning and winning scriptures |
2節 略明六相 |
2 sections A brief understanding of the six phases |
3章 總結 |
Chapter 3 Summarize |
4 攝異門分 |
4. Photos of aliens |
1章 結前生後 |
Chapter 1 knot before and after life |
2章 釋攝異門分 |
Chapter 2 Interpretation of different sects |
1節 舉頌總開二門 |
1 section There are always two doors open for singing praises |
2節 依二門解釋 |
2 sections According to the two explanations |
1項 釋白品異門 |
1 item Explanation of Baipinyimen |
1目 師等八門 |
1 mesh Eight divisions |
2目 智等十五門 |
2 mesh Fifteen gates of wisdom |
3目 如來等十門 |
3 mesh Tathagata waits for ten gates |
4目 欲等九門 |
4 mesh Want to wait for nine doors |
2項 釋黑品異門 |
2 items Explanation of Black Products and Different Doors |
1目 生(十句) |
1 mesh Health (ten sentences) |
2目 老(十四句) |
2 mesh Old (fourteen sentences) |
3目 死(八句) |
3 mesh Death (eight sentences) |
4目 藏等(十五句) |
4 mesh Hiding and waiting (fifteen sentences) |
5目 可喜等 |
5 mesh Glad to wait |
6目 煩惱(三十八門) |
6 mesh Troubles (thirty-eight gates) |
7目 廣貪瞋癡 |
7 mesh Extensive greed, hatred and ignorance |
8目 少等(三句) |
8 mesh Wait less (three sentences) |
9目 異等(三句) |
9 mesh Different (three sentences) |
3章 攝異門分總結 |
Chapter 3 Summary of the different categories of photography |
5 攝事分 |
5 photography points |
1 契經事 |
1 Deeds |
1章 總開列三攝事 |
Chapter 1 There are three things to take care of |
2章 標釋契經事 |
Chapter 2 Explanation of the Deeds |
1行擇攝 |
1 line selection |
1節 契經事中行擇攝 |
1 section Selected photos from the Deeds and Scriptures |
1項 舉所釋經列釋二十四處 |
1 item Twenty-four places are listed in the exegesis of the Bible. |
1目 別釋初之四經 |
1 mesh The Four Classics at the Beginning of Biejie |
2目 廣指所餘 |
2 mesh Refer to the rest |
2項 能釋摩呾理迦中初總嗢拕南標列十一門 |
2 items The primary school of Nengshima and Lijia Middle School is listed in the eleventh gate. |
3項 別嗢拕南第一釋界等十一門 |
3 items Don’t forget the first eleven gates of the Buddhist Realm of Caonan. |
1目 界 |
1 mesh boundary |
2目 說 |
2 mesh explain |
3目 前行 |
3 mesh Forward |
4目 觀察 |
4 mesh observe |
5目 果 |
5 mesh fruit |
6目 愚相 |
6 mesh Foolishness |
7目 無常等四決定 |
7 mesh Impermanence and other four decisions |
8目 界 |
8 mesh boundary |
9目 二種漸次 |
9 mesh Two kinds of gradual |
10目 非斷非常 |
10 mesh Extremely very |
11目 染淨 |
11 mesh Dye clean |
4項 別嗢拕南第二釋略教授等十一門 |
4 items Don't miss the second explanation professor of Caonan and other eleven courses |
1目 略教 |
1 mesh A brief lesson |
2目 教果 |
2 mesh Teaching fruit |
3目 終 |
3 mesh end |
4目 墮落 |
4 mesh Fallen |
5目 三遍智斷 |
5 mesh Three times of wisdom |
6目 縛 |
6 mesh tie |
7目 解脫 |
7 mesh relief |
8目 見慢雜染 |
8 mesh See slow defilements |
9目 清淨說句 |
9 mesh Say something pure |
10目 遠離四具 |
10 mesh stay away from four bodies |
11目 三圓滿 |
11 mesh three perfections |
5項 別嗢拕南第三釋想行等十門 |
5 items Don't be afraid of the third Shixiangxing and other ten gates in Caonan |
1目 想行 |
1 mesh Think about it |
2目 愚相 |
2 mesh Foolishness |
3目 眼 |
3 mesh Eye |
4目 勝利 |
4 mesh victory |
5目 九智 |
5 mesh Nine Wisdoms |
6目 智癡住 |
6 mesh Wisdom and stupidity live |
7目 勝進 |
7 mesh win |
8目 我見差別 |
8 mesh I see the difference |
9目 三相行 |
9 mesh three phases |
10目 法嗢拕南 |
10 mesh Fa Ao Caonan |
6項 嗢拕南第四速通等十門 |
6 items Ten gates including the 4th expressway in Aaonan |
1目 速通 |
1 mesh Speed pass |
2目 自體 |
2 mesh self |
3目 智境界 |
3 mesh Intellectual Realm |
4目 流轉 |
4 mesh circulation |
5目 喜足行 |
5 mesh Happy trip |
6目 順流 |
6 mesh Downstream |
7目 智斷相 |
7 mesh Wisdom |
8目 想 |
8 mesh think |
9目 立違糧 |
9 mesh Set up against grain |
10目 師所作事 |
10 mesh What the teacher does |
7項 別嗢拕南第五釋因六門 |
7 items The Fifth Interpretation of the Six Gates of Biezaonan |
1目 因 |
1 mesh because |
2目 勝利 |
2 mesh victory |
3目 二智 |
3 mesh Second wisdom |
4目 愚位分位有五 |
4 mesh The number of foolish people is five |
5目 二種見差別 |
5 mesh Difference between two kinds of seeing |
6目 於斯聖教等 |
6 mesh Yu Si Shengjiao et al. |
8項 別嗢拕南第六釋斷支等七門 |
8 items The sixth chapter of Caonan, Duanzhi and other seven gates |
1目 斷支 |
1 mesh broken branch |
2目 實顯了 |
2 mesh Really revealed |
3目 行緣 |
3 mesh fate |
4目 無等教 |
4 mesh The Immortal Teaching |
5目 四種有情眾 |
5 mesh four kinds of sentient beings |
6目 道四 |
6 mesh Dao Si |
7目 究竟五 |
7 mesh After all five |
9項 別嗢拕南第七釋二品等十一門 |
9 items The 7th and 2nd grade of Bie Cao Nan and other 11 gates |
1目 三品總略 |
1 mesh General strategy of three products |
2目 三異中辨第一--內外荷擔 |
2 mesh The first of the three differences - internal and external loads |
3目 三異中辨第二--內外縛 |
3 mesh The second distinction among the three differences - internal and external binding |
4目 三異中辨第三--如來與阿羅漢 |
4 mesh Distinguishing the Third among the Three Differences--Tathagata and Arhat |
5目 勝解 |
5 mesh solution |
6目 斷 |
6 mesh break |
7目 流轉 |
7 mesh circulation |
8目 有性 |
8 mesh sexual |
9目 不善清淨與善清淨 |
9 mesh Unwholesome Purity and Good Purity |
10目 善說惡說師等別 |
10 mesh Say Goodbye and Say Evil Say Goodbye, Teacher Waiting |
11目 苦樂不定等 |
11 mesh Uncertainty of joy and sorrow |
10項 別嗢拕南第八釋智事等四門 |
10 items The Eighth Interpretation of the Eighth Interpretation of Zhishi and other four gates of Caonan |
1目 二智並其事 |
1 mesh Two wisdoms combined |
2目 樂等行轉變 |
2 mesh Happy to wait for changes |
3目 請無請說經 |
3 mesh Please preach without asking |
4目 涅槃有二種 |
4 mesh There are two kinds of Nirvana |
11項 別嗢拕南第九釋諍等七門 |
11 items The ninth gate of Caonan, Shizheng and other seven gates |
1目 諍 |
1 mesh criticize |
2目 芽 |
2 mesh bud |
3目 見大染 |
3 mesh See Daran |
4目 一趣 |
4 mesh Yiqu |
5目 學 |
5 mesh study |
6目 四怖 |
6 mesh Four fears |
7目 善說惡說中宿住念差別 |
7 mesh The Difference Between Sustaining and Staying in the Theory of Good and Evil |
12項 別嗢拕南第十釋無厭等八門 |
12 items Don't worry about the tenth Shi Wuyan and other eight gates in Caonan |
1目 無厭患與無欲 |
1 mesh Insatiable suffering and desireless |
2目 無亂間記 |
2 mesh There is no chaos |
3目 相 |
3 mesh Mutually |
4目 障 |
4 mesh barrier |
5目 希奇 |
5 mesh strange |
6目 無因 |
6 mesh no cause |
7目 毀 |
7 mesh destroy |
8目 純染 |
8 mesh Pure dyeing |
13項 別嗢拕南第十一釋欲住等十八門 |
13 items Don't leave the eleventh gate of Caonan and wait for eighteen gates. |
1目 少欲住 |
1 mesh Less desire to live |
2目 自性 |
2 mesh Self |
3目 於四處所生 敬住速證無上 |
3 mesh Born everywhere Respectfully, speedy certification is supreme |
4目 三種無上 |
4 mesh Three kinds of supreme |
5目 二時 |
5 mesh Two o'clock |
6目 記三中第一--五相問記 |
6 mesh The first of three records--Five Phase Questions |
7目 記三中第二--三處實記 |
7 mesh The second of three records--actual records of three places |
8目 記三中第三--二種慰問 |
8 mesh Remember the third of three - two kinds of condolences |
9目 似正法 |
9 mesh Dharma-like |
10目 愚癡處所 |
10 mesh place of ignorance |
11目 不記 |
11 mesh Don't remember |
12目 變壞 |
12 mesh go bad |
13目 大師記 |
13 mesh Master's Notes |
14目 三見滿 |
14 mesh Full of three views |
15目 外愚相 |
15 mesh Foolish appearance |
16目 成就六分 |
16 mesh Achievement six points |
17目 二種論 |
17 mesh Two theories |
18目 有學無學二種差別 |
18 mesh The difference between learning and not learning |
2處擇攝 |
2 locations to choose from |
2節 契經事中處擇攝 |
2 sections Choosing photos from every place in the Deeds and Scriptures |
1項 第一總嗢拕南半頌標列四門 |
1 item There are four gates in the south half of the first general building. |
2項 別嗢拕南第一釋安立等八門 |
2 items The No. 1 Buddhist monk in Caonan, Anli, and other eight gates |
1目 安立 |
1 mesh Set up |
2目 差別 |
2 mesh difference |
3目 愚 |
3 mesh stupid |
4目 不愚 |
4 mesh Not stupid |
5目 教授 |
5 mesh professor |
6目 解脫 |
6 mesh relief |
7目 煩惱 |
7 mesh trouble |
8目 業 |
8 mesh Industry |
3項 別嗢拕南第二列釋智等十門 |
3 items The second line of Shizhi and other ten schools in Caonan |
1目 無智 |
1 mesh Unwise |
2目 智 |
2 mesh wisdom |
3目 定 |
3 mesh Certainly |
4目 殊勝 |
4 mesh extraordinary |
5目 障 |
5 mesh barrier |
6目 學等 |
6 mesh Study etc. |
7目 著 |
7 mesh With |
8目 無我 |
8 mesh Without me |
9目 聖道 |
9 mesh holy path |
10目 三海不同分 |
10 mesh The three seas are divided into different parts |
4項 別嗢拕南第三列釋同等十門 |
4 items The third row of Sakyamuni in Caonan is the same as the ten gates |
1目 道不同分 |
1 mesh Different ways |
2目 師不同分 |
2 mesh Different divisions |
3目 王國 |
3 mesh kingdom |
4目 二世間 |
4 mesh Second world |
5目 有為 |
5 mesh promising |
6目 遮身行 |
6 mesh Cover up |
7目 堅執 |
7 mesh Perseverance |
8目 三空性中第一--二種空住 |
8 mesh The first of the three emptiness--the two kinds of emptiness |
9目 三空性中第二--邪正二空 |
9 mesh The second of the three emptinesses - the two emptinesses of evil and righteousness |
10目 三空性中第一--修證二空 |
10 mesh The first of the three emptinesses - cultivating the two emptinesses |
5項 別嗢拕南第四列釋離欲等七門 |
5 items The fourth column of Don't'aonan, the seven gates of liberation and desire, etc. |
1目 離欲未離欲 |
1 mesh Free from desire but not free from desire |
2目 間 |
2 mesh between |
3目 因緣 |
3 mesh cause |
4目 染路 |
4 mesh Dye the road |
5目 保命 |
5 mesh Save your life |
6目 著處 |
6 mesh place of origin |
7目 等 |
7 mesh wait |
6項 第二總嗢拕南一頌標列四門 |
6 items The No. 2 General Building, Caonan Yisong, is listed with four gates |
7項 別嗢拕南第一舉一頌別釋因因同等九門 |
7 items Farewell to Caonan, the first one to sing, to say goodbye, because the nine gates are the same. |
1目 因同分識 |
1 mesh identification by reason |
2目 思 |
2 mesh think |
3目 縛解脫 |
3 mesh release from bondage |
4目 相 |
4 mesh Mutually |
5目 勝觸遍 |
5 mesh Victory touches everything |
6目 勝解 |
6 mesh solution |
7目 護根門 |
7 mesh mulch gate |
8目 教 |
8 mesh teach |
9目 愛相 |
9 mesh love phase |
8項 別嗢拕南第二舉二頌別釋唯緣等十二門 |
8 items Farewell to Caonan, the second move and two verses, Farewell to Weiyuan and other twelve gates |
1目 唯緣 |
1 mesh only fate |
2目 尋思 |
2 mesh Thinking |
3目 願 |
3 mesh willing |
4目 一切種律儀 |
4 mesh All kinds of laws |
5目 入聖教不護諸根 |
5 mesh Entering the Holy Religion without protecting the roots |
6目 勝資糧善備 |
6 mesh Well-prepared resources |
7目 捨所學 |
7 mesh Give up what you have learned |
8目 著處 |
8 mesh place of origin |
9目 不善義 |
9 mesh unwholesome righteousness |
10目 隨流 |
10 mesh Go with the flow |
11目 菩薩勝餘乘(八相) |
11 mesh Bodhisattva's Victory Vehicle (Eight Appearances) |
12目 論施設 |
12 mesh On facilities |
9項 別嗢拕南第三舉一頌標釋十二門 |
9 items The third verse of Bieyaonan explains the twelve gates with one move |
1目 上貪 |
1 mesh Be greedy |
2目 教授 |
2 mesh professor |
3目 苦住 |
3 mesh Live hard |
4目 觀察 |
4 mesh observe |
5目 引發 |
5 mesh cause |
6目 不應供 |
6 mesh Not to be supplied |
7目 明解脫 |
7 mesh Clear liberation |
8目 修 |
8 mesh build |
9目 無我論 |
9 mesh no-self theory |
10目 定 |
10 mesh Certainly |
11目 法見 |
11 mesh Dharma view |
12目 苦 |
12 mesh bitter |
10項 別嗢拕南第四舉一頌半標釋十四門 |
10 items The fourth chapter of Bieyaonan, one verse, one verse and half standard, explains the fourteen gates |
1目 一住 |
1 mesh One stay |
2目 遠涅槃 |
2 mesh far nirvana |
3目 略說 |
3 mesh Briefly explain |
4目 內所說 |
4 mesh What I said inside |
5目 辨一切 |
5 mesh discern everything |
6目 智相 |
6 mesh Wisdom |
7目 捨所學 |
7 mesh Give up what you have learned |
8目 業 |
8 mesh Industry |
9目 等 |
9 mesh wait |
10目 空 |
10 mesh null |
11目 隨行 |
11 mesh accompanying |
12目 恒住 |
12 mesh permanent |
13目 師弟圓滿 |
13 mesh Junior brother is perfect |
14目 重釋師弟圓滿 |
14 mesh Re-release Junior Brother’s Perfection |
3緣起食諦界擇攝 |
3 Dependent Origination of the Realm of Food and Selection |
3節 契經事中緣起食諦界擇攝 |
3 sections Selected Photos of Dependent Origination and Food Truth Realm in Deeds and Sutras |
1項 第一總嗢拕南一頌標列六門 |
1 item The No. 1 General Cao Nan Yi Song is listed with six gates |
2項 別嗢拕南第一標釋立等十門 |
2 items The first standard of Buenaonan is the tenth gate. |
1目 苦聚 |
1 mesh bitter gathering |
2目 諦觀 |
2 mesh Insight |
3目 重釋諦觀 |
3 mesh Reinterpretation of truth |
4目 攝聖教 |
4 mesh Photographic Saint Cult |
5目 微智 |
5 mesh Wei Zhi |
6目 思量際 |
6 mesh Consideration |
7目 觀察 |
7 mesh observe |
8目 上慢 |
8 mesh Slow up |
9目 甚深 |
9 mesh Very deep |
3項 別嗢拕南第二標釋異等七門 |
3 items The Second Standard of Bietaonan, the Seven Gates of Different Interpretations, etc. |
1目 異 |
1 mesh different |
2目 世俗勝義 |
2 mesh worldly justice |
3目 法爾 |
3 mesh Farr |
4目 此作等 |
4 mesh This work etc. |
5目 大空 |
5 mesh Big sky |
6目 分別 |
6 mesh respectively |
7目 自作 |
7 mesh self-made |
4項 別嗢拕南第三標釋觸緣等十門 |
4 items The third standard of the third chapter of Caonan is called Touching Yuan, etc. |
1目 觸緣 |
1 mesh touch |
2目 見圓滿 |
2 mesh see perfection |
3目 實 |
3 mesh Reality |
4目 解 |
4 mesh untie |
5目 不受樂 |
5 mesh Not happy |
6目 法住智涅槃 |
6 mesh Dharma abiding wisdom nirvana |
7目 精進 |
7 mesh Diligence |
8目 生處 |
8 mesh place of birth |
9目 猶豫 |
9 mesh hesitate |
10目 苦惱 |
10 mesh distressed |
5項 別嗢拕南第四標釋有滅等六門 |
5 items The Fourth Standard of Biezaonan explains the Six Doors of Destruction and Destruction. |
1目 有滅 |
1 mesh existence and cessation |
2目 沙門婆羅門 |
2 mesh Samana Brahmin |
3目 受智 |
3 mesh be wise |
4目 流轉 |
4 mesh circulation |
5目 來往 |
5 mesh coming and going |
6目 佛順逆 |
6 mesh Buddha is obedient and rebellious |
6項 別嗢拕南第五標釋安立等六門 |
6 items The fifth standard of Caonan, Anli and other six gates |
1目 安立 |
1 mesh Set up |
2目 因緣 |
2 mesh cause |
3目 觀察於食義 |
3 mesh Observe at Shiyi |
4目 極多諸過患 |
4 mesh Many faults |
5目 雜染 |
5 mesh defilement |
6目 等 |
6 mesh wait |
7項 別嗢拕南第六標釋如理等十二門 |
7 items Don't mention the sixth standard of Caonan, Shiruli and other twelve gates. |
1目 如理等 |
1 mesh Ru Li et al. |
2目 攝 |
2 mesh photograph |
3目 集諦 |
3 mesh Collection of truths |
4目 得 |
4 mesh have to |
5目 相 |
5 mesh Mutually |
6目 處 |
6 mesh at |
7目 業 |
7 mesh Industry |
8目 障 |
8 mesh barrier |
9目 過 |
9 mesh Pass |
10目 黑異熟等 |
10 mesh Black, ripe, etc. |
11目 大義 |
11 mesh Righteousness |
12目 難得 |
12 mesh rare |
8項 第二總嗢拕南半頌列三門明界釋 |
8 items The second general chapter of the Southern Bansong lists the three gates of Mingjie interpretation |
9項 別嗢拕南第一標釋總義等四門 |
9 items Four gates including Caonan No. 1, Explanation of General Meanings, etc. |
1目 總義 |
1 mesh General meaning |
2目 自類別 |
2 mesh self category |
3目 似轉 |
3 mesh Like turning |
4目 三求 |
4 mesh Three requests |
10項 別嗢拕南第二標釋三七界相攝等七門 |
10 items The Second Standard of Biezaonan, the Three Seven Realms, and the Seven Gates |
1目 三七界相攝 |
1 mesh Photography of the Three and Seven Realms |
2目 見想 |
2 mesh Thoughts |
3目 希奇 |
3 mesh strange |
4目 差別性 |
4 mesh Differentiation |
5目 安立 |
5 mesh Set up |
6目 寂靜 |
6 mesh silence |
7目 愚夫 |
7 mesh Foolish man |
11項 別嗢拕南第三標釋自性等四門 |
11 items The Third Standard Explanation of Self-nature and Four Doors |
1目 受自性 |
1 mesh Received nature |
2目 受因緣 |
2 mesh receive karma |
3目 受見 |
3 mesh be seen |
4目 受染 |
4 mesh infected |
5目 數取趣 |
5 mesh Count for fun |
6目 轉差別 |
6 mesh switch difference |
7目 受道理 |
7 mesh Be reasonable |
8目 受寂靜 |
8 mesh suffer silence |
9目 觀察 |
9 mesh observe |
12項 別嗢拕南第四釋受生起等七門 |
12 items The fourth release of the fourth release of feeling and the seven other gates |
1目 受生起 |
1 mesh Feeling arises |
2目 劣等 |
2 mesh inferior |
2目 諸受相差別 |
2 mesh Differences in feelings |
4目 見等為最勝 |
4 mesh Seeing and waiting is the best |
5目 知差別 |
5 mesh know the difference |
6目 請問 |
6 mesh Excuse me |
7目 記別 |
7 mesh Remember farewell |
4菩提分法擇攝 |
4. Bodhi method selection |
4節 契經事中菩提分法擇攝 |
4 sections Selected photos of the Bodhi method in the Deeds and Sutras |
1項 總嗢拕南一頌標列十門 |
1 item There are ten gates listed in a song in the south of the general area. |
2項 別嗢拕南第一標釋四念住中沙門等八門 |
2 items The first standard explanation of the Four Satipaṇas and the Eight Doors including Samana |
1目 沙門 |
1 mesh Samana |
2目 沙門義 |
2 mesh Samanagi |
3目 喜樂 |
3 mesh joy |
4目 一切法 |
4 mesh all dharma |
5目 梵行 |
5 mesh Brahmacharya |
6目 數取趣 |
6 mesh Count for fun |
7目 超 |
7 mesh overtake |
8目 二染 |
8 mesh Second dye |
3項 別嗢拕南第一標釋四念住中安立、邊際、純等八門 |
3 items The first standard explanation of Bie Tongnan's Four Mindfulness-Containing Eight Doors: Anli, Margin, and Pure. |
1目 安立邊際純 |
1 mesh Anritsu Marginal Pure |
2目 如理緣起 |
2 mesh Reasonable origin |
3目 修時障之自性 |
3 mesh The nature of repairing time obstacles |
4目 斷 |
4 mesh break |
5目 起修 |
5 mesh Start repairing |
4項 別嗢拕南第三標釋四念住中諸根等六門 |
4 items The third standard of Bie Tong Nan explains the six doors including the faculties in the four states of mindfulness. |
1目 諸根 |
1 mesh roots |
2目 受味 |
2 mesh Taste |
3目 前後有差別 |
3 mesh There is a difference before and after |
4目 取相 |
4 mesh phase |
5目 諸纏 |
5 mesh Zhu Tang |
6目 大果利 |
6 mesh Big fruit |
5項 別嗢拕南第四半頌標釋四念住中邪師等八門 |
5 items The fourth and a half verses of the Farewell Kaonan Explanation of the Eight Doors of the Four Mindfulness-Abstracts, including the Evil Master |
1目 邪師 |
1 mesh evil master |
2目 住雪山 |
2 mesh Live in snow mountain |
3目 勸勉 |
3 mesh exhort |
4目 繫屬淨 |
4 mesh System is pure |
5目 漸次 |
5 mesh gradually |
6目 戒圓滿 |
6 mesh Perfect precepts |
7目 穗 |
7 mesh ear |
8目 成就 |
8 mesh Achievement |
6項 別嗢拕南第五標釋四正斷四神足、勇等八門 |
6 items The fifth standard interpretation of Bieyaonan is the four right branches, the four divine feet, and the eight gates of courage. |
1目 勇 |
1 mesh brave |
2目 力 |
2 mesh force |
3目 修等持 |
3 mesh Practice and maintain |
4目 異門 |
4 mesh Strange sect |
5目 神足 |
5 mesh God's feet |
7項 別嗢拕南第六標釋五根、安立等四門 |
7 items Don't worry about the sixth standard of Caonan, which explains the five roots, Anli and other four doors |
1目 安立 |
1 mesh Set up |
2目 所行境 |
2 mesh Traveling environment |
3目 慧根乃至安住 |
3 mesh Wisdom roots and even abiding |
4目 外異生品等 |
4 mesh Xenobiotics, etc. |
8項 別嗢拕南第七五力、思擇等八門 |
8 items Don’t forget the eight gates such as Caonan No. 75, Sizhi, etc. |
1目 思擇 |
1 mesh Thinking about choices |
2目 覺慧等 |
2 mesh Juehui et al. |
3目 國等及諸王 |
3 mesh States and kings |
4目 阿羅漢 |
4 mesh Arhat |
5目 有學 |
5 mesh Learned |
6目 質直 |
6 mesh Honesty |
9項 別嗢拕南第八標釋七覺分、立等八門 |
9 items The Eighth Standard of Biezaonan explains the Seven Enlightenment Factors and the Eight Impartments of Impartiality. |
1目 立 |
1 mesh stand |
2目 差別 |
2 mesh difference |
3目 食 |
3 mesh Food |
4目 漸次 |
4 mesh gradually |
5目 安樂 |
5 mesh peace of mind |
6目 住 |
6 mesh live |
7目 修 |
7 mesh build |
10項 別嗢拕南第九標釋八正道支、內外力等四門 |
10 items The Ninth Standard of the Special Explanation of the Eightfold Path, Internal and External Forces, etc. |
1目 內外力 |
1 mesh Internal and external forces |
2目 清淨差別 |
2 mesh clean difference |
3目 異門 |
3 mesh Strange sect |
4目 沙門婆羅門 |
4 mesh Samana Brahmin |
11項 別嗢拕南第十標釋息念、障隨惑尋等八門 |
11 items Don’t mention the eight gates of the Tenth Mark of the South: Mindfulness of Release of Breathing, Obscuration and Confusion, etc. |
1目 障隨惑尋等 |
1 mesh Obstacles follow confusion and wait |
2目 果 |
2 mesh fruit |
3目 欲 |
3 mesh want |
4目 細 |
4 mesh thin |
5目 身勞 |
5 mesh Physical fatigue |
6目 學住 |
6 mesh learn to live |
7目 作意 |
7 mesh intention |
8目 智無執 |
8 mesh Wisdom without persistence |
12項 別嗢拕南第十一標釋學、尊重尸羅等五門 |
12 items The Eleventh Standard of Hermeneutics, Respect for Shelob and other five schools |
1目 尊重尸羅 |
1 mesh Respect Shelob |
2目 清淨戒圓滿 |
2 mesh Perfection of Purity and Precepts |
3目 現行 |
3 mesh in force |
4目 學勝利 |
4 mesh learn victory |
5目 學差別 |
5 mesh Learn the difference |
13項 別嗢拕南第十二標釋證、證淨初安立五門 |
13 items The twelfth standard of Bie Caonan is the explanation of the certificate and the five gates of the certificate are established at the beginning of the process. |
1目 證淨初安立 |
1 mesh The initial establishment of the pure state of mind |
2目 變異 |
2 mesh Mutations |
3目 天路 |
3 mesh sky Road |
4目 喻明鏡 |
4 mesh Yu Mingjing |
5目 記別 |
5 mesh Remember farewell |
3章 契經事總結 |
Chapter 3 Summary of Deeds |
2 調伏事 |
2 To tame things |
4章 調伏事 |
Chapter 4 tame things |
1總擇攝 |
1 total selection |
1節 結前生後 |
1 section knot before and after life |
2節 釋調伏事 |
2 sections release things |
1項 釋其得名 |
1 item explain its name |
2項 嗢拕南標釋利等十一門 |
2 items Eleven gates including Ai Kao Nan Biao Shi Li |
1目 利 |
1 mesh profit |
2目 聚 |
2 mesh gather |
3目 攝 |
3 mesh photograph |
4目 隨行 |
4 mesh accompanying |
5目 逆順 |
5 mesh Go against the will |
5目 逆順 |
5 mesh Go against the will |
6目 能寂靜 |
6 mesh can be silent |
7目 遍知 |
7 mesh omniscient |
8目 信不信 |
8 mesh believe it or not |
9目 力 |
9 mesh force |
10目 五人品類差別 |
10 mesh Differences in categories among five people |
11目 三種邪行 |
11 mesh Three evil practices |
3節 結勸覺了 |
3 sections Got sleepy |
3 本母事 |
3 mother things |
5章 分別法相摩怛理迦 |
Chapter 5 Distinguishing the Dharma Signs of Maharaja |
1序辯攝 |
1 preface photo |
1節 結前生後 |
1 section knot before and after life |
2節 總標綱要舉嗢拕南 |
2 sections General Bid Outline |
1項 前半頌明釋義方軌 |
1 item The first half of the poem explains the square track |
2項 後半頌明序辯前後 |
2 items The second half of the poem explains the preface and debate |
1目 廣辯染淨事 |
1 mesh Extensive debate and clean things |
2目 廣辯五事 |
2 mesh Broadly speaking about five things |
3項 舉頌列釋六門 |
3 items Praise and explain the six gates |
1目 聚 |
1 mesh gather |
2目 相攝等 |
2 mesh Photography etc. |
3目 成就等 |
3 mesh Achievements etc. |
4目 自性等 |
4 mesh Self-nature, etc. |
5目 因等 |
5 mesh Because of waiting |
6目 廣地等(二頌十八門) |
6 mesh Guangdi and others (two verses and eighteen gates) |
3節 總結本母事序辯攝 |
3 sections Summarizing the story of the mother's events |
4節 總結攝事分全部 |
4 sections Summarize all the photos taken |
後序 |
Afterword |
#---------------------------------------------------------------------- |
#------------------------------------------------ -------------------------- |
#【經文資訊】大正新脩大藏經 第 30 冊 No. |
#【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No. |
1579 瑜伽師地論 |
1579 Yogi's Discourse on Earth |
#【版本記錄】發行日期： |
#[Version Record] Release date: |
2023-12，最後更新： |
2023-12, last updated: |
2023-11-09 |
2023-11-09 |
#【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 |
#【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka" |
#【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，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點 |
#[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database |
#【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】 |
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database] |
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No. |
No. |
1579 [cf. |
1579 [cf. |
Nos. 1580-1584] |
Nos. 1580-1584] |
瑜伽師地論卷第一 |
Volume 1 of Yogi's Earth Treatise |
彌勒菩薩說 |
Maitreya Bodhisattva said |
三藏法師玄奘奉 詔譯 |
Translated by the imperial edict of Tripitaka master Xuanzang |
本地分中五識身相應地第一 |
The five sense bodies in the local division are correspondingly first |
云何瑜伽師地？ |
Where is the land of the yogi? |
謂十七地。 |
It is called seventeen places. |
何等十七？ |
How seventeen? |
嗢拕南曰： |
Fu Gaonan said: |
五識相應、意、 有尋伺等三、 |
The five consciousnesses correspond to each other, the mind, and the following three: |
三摩地俱、非、 有心、無心地、 |
Samadhi is both, non, with mind and without mind, |
聞、思、修所立、 如是具三乘、 |
Hearing, meditating, and cultivating what has been established, thus possessing the three vehicles, |
有依、及無依， 是名十七地。 |
There are dependencies and there are no dependencies, these are called seventeen places. |
一者、五識身相應地，二者、意地，三者、有尋有伺地，四者、無尋唯伺地，五者、無尋無伺地，六者、三摩呬多地，七者、非三摩呬多地，八者、有心地，九者、無心地，十者、聞所成地，十一者、思所成地，十二者、修所成地，十三者、聲聞地，十四者、獨覺地，十五者、菩薩地，十六者、有餘依地，十七者、無餘依地。 |
First, the body of five consciousnesses corresponds to each other; second, the ground of mind; third, the ground of pursuit and sustenance; fourth, the ground of no pursuit but sustenance; fifth, the ground of no pursuit and no sustenance; sixth, the ground of samadhi. The seventh is the ground of non-samadhi, the eighth is the ground with intention, the ninth is the ground without intention, the tenth is the ground achieved by hearing, the eleventh is the ground achieved by thinking, the twelfth is the ground achieved by practicing, and the thirteenth The fourteenth is the ground of sravakas, the fourteenth is the ground of Solitary Enlightenment, the fifteenth is the ground of Bodhisattva, the sixteenth is the ground of having a remainder, and the seventeenth is the ground of having no remainder. |
如是略說十七，名為瑜伽師地。 |
Thus briefly mentioned, seventeen are called the yogi ground. |
云何五識身相應地？ |
How come the five consciousnesses correspond to the body? |
謂五識身自性，彼所依，彼所緣，彼助伴，彼作業，如是總名五識身相應地。 |
It is said that the five-consciousness body has its own nature, its support, its object, its assistance and companionship, and its operation. This is generally called the corresponding ground of the five-consciousness body. |
何等名為五識身耶？ |
How is it called the five-consciousness body? |
所謂眼識、耳識、鼻識、舌識、身識。 |
The so-called eye consciousness, ear consciousness, nose consciousness, tongue consciousness and body consciousness. |
云何眼識自性？ |
Why do you know your own nature with your eyes? |
謂依眼，了別色。 |
It is said that relying on the eyes can distinguish colors. |
彼所依者，俱有依，謂眼。 |
Everything he relies on has a basis, which is called the eye. |
等無間依，謂意。 |
Waiting for endless dependence means meaning. |
種子依，謂即此一切種子執受所依異熟所攝阿賴耶識。 |
The seed dependence refers to the alaya consciousness that all seeds are attached to and matured into. |
如是略說二種所依。 |
So briefly describe the two types of support. |
謂色、非色。 |
It refers to color and non-color. |
眼是色，餘非色。 |
The eye is color, the rest is not color. |
眼，謂四大種所造眼識所依淨色，無見有對。 |
The eye refers to the pure color on which the eye consciousness is created by the four major types. There is no right to see. |
意，謂眼識無間過去識。 |
Meaning, it means that eye consciousness is continuous and past consciousness. |
一切種子識，謂無始時來樂著戲論熏習為因所生一切種子異熟識。 |
All seed consciousness refers to all the seeds and familiar consciousness that were born from the beginningless time. |
彼所緣者，謂色，有見有對。 |
The object is called form, and it has a certain view and rightness. |
此復多種。 |
There are many kinds of this. |
略說有三，謂顯色、形色、表色。 |
Briefly speaking, there are three types, namely color appearance, shape color and surface color. |
顯色者，謂青、黃、赤、白、光、影、明、闇、雲、煙、塵、霧，及空一顯色。 |
Colors include blue, yellow, red, white, light, shadow, brightness, darkness, clouds, smoke, dust, fog, and empty colors. |
形色者，謂長、短、方、圓、麁、細、正、不正、高、下色。 |
Shape and color refer to long, short, square, round, flat, thin, straight, irregular, high, and low color. |
表色者，謂取、捨、屈、伸、行、住、坐、臥，如是等色。 |
Color refers to the colors of taking, giving up, bending, stretching, walking, standing, sitting, lying down, etc. |
又顯色者，謂若色顯了，眼識所行。 |
Also, if the color appears, the eyes will recognize the action. |
形色者，謂若色積集長短等分別相。 |
Form and color means that if the color accumulates, its length and length will be divided into different phases. |
表色者，謂即此積集色，生滅相續，由變異因，於先生處不復重生，轉於異處，或無間、或有間、或近、或遠差別生。 |
Expressing color means that this accumulated color is continuous in birth and death. Due to the cause of variation, it is no longer reborn in the original place, but turns to different places, either without interruption, or with interval, or near or far. |
或即於此處變異生，是名表色。 |
Or it may mutate here, which is called expressive color. |
又顯色者，謂光、明等差別。 |
And color refers to differences such as light and brightness. |
形色者，謂長、短等積集差別。 |
Shape refers to the cumulative difference between long and short. |
表色者，謂業用為依轉動差別。 |
Expressive color refers to the difference in karma and rotation. |
如是一切顯、形、表色，是眼所行、眼境界、眼識所行、眼識境界、眼識所緣，意識所行、意識境界、意識所緣，名之差別。 |
Such all appearances, shapes, and colors are the differences between the actions of the eye, the realm of the eye, the actions of the eye-consciousness, the realm of the eye-consciousness, and the objects of the eye-consciousness, and the actions, realms of consciousness, and objects of the consciousness. |
又即此色復有三種。 |
That is to say, there are three kinds of colors. |
謂若好顯色、若惡顯色、若俱異顯色，似色顯現。 |
It means that if a good color appears, if a bad color appears, if both appear different colors, a similar color appears. |
彼助伴者，謂彼俱有相應諸心所有法。 |
Those who help him say that he has all the dharmas corresponding to his mind. |
所謂作意、觸、受、想、思、及餘眼識俱有相應諸心所有法。 |
The so-called intention, contact, feeling, thought, thought, and residual eye consciousness all have corresponding mental phenomena. |
又彼諸法同一所緣，非一行相，俱有相應，一一而轉。 |
Moreover, all the dharmas have the same object, and they are not one line or phase, but all correspond to each other and turn one by one. |
又彼一切各各從自種子而生。 |
And everything comes from its own seed. |
彼作業者，當知有六種。 |
Those who do this should know that there are six types. |
謂唯了別自境所緣，是名初業。 |
It is said that only understanding one's own environment and objects is called the first step. |
唯了別自相，唯了別現在，唯一剎那了別。 |
The only farewell is the self, the only farewell is the present, the only farewell is the moment. |
復有二業。 |
There are two industries again. |
謂隨意識轉、隨善染轉、隨發業轉。 |
It means that it changes with consciousness, with good deeds, and with karma. |
又復能取愛非愛果，是第六業。 |
It is the sixth karma to regain the fruit of love that is not love. |
云何耳識自性？ |
Why do you know your own nature? |
謂依耳，了別聲。 |
Say goodbye to your ears. |
彼所依者，俱有依，謂耳。 |
Everything he relies on has a basis, which is called the ear. |
等無間依，謂意。 |
Waiting for endless dependence means meaning. |
種子依，謂一切種子阿賴耶識。 |
Seed dependence refers to the alaya consciousness of all seeds. |
耳，謂四大種所造耳識所依淨色，無見有對。 |
Ear refers to the pure color created by the four major types of ear consciousness, and there is no right view. |
意及種子，如前分別。 |
The meaning and seeds are distinguished as before. |
彼所緣者，謂聲，無見有對。 |
The object is called sound, and there is no right view. |
此復多種。 |
There are many kinds of this. |
如螺貝聲、大小鼓聲、舞聲、歌聲、諸音樂聲、俳戲叫聲、女聲、男聲、風林等聲、明了聲、不明了聲、有義聲、無義聲、下中上聲、江河等聲、鬪諍諠雜聲、受持演說聲、論義決擇聲。 |
Such as the sound of shells, large and small drums, dancing, singing, various musical sounds, haiku opera calls, female voices, male voices, wind and forest and other sounds, clear sounds, unclear sounds, meaningful sounds, meaningless sounds, lower middle and upper The sound of voices, the sound of rivers, the noise of arguments, the sound of acceptance and upholding of speeches, the sound of arguments and decisions. |
如是等類，有眾多聲。 |
Like this and so on, there are many voices. |
此略三種。 |
Here are three types. |
謂因執受大種聲、因不執受大種聲、因執受不執受大種聲。 |
It means that we receive great sound due to attachment, receive great sound due to non-attachment, and receive great sound due to non-attachment. |
初唯內緣聲，次唯外緣聲，後內外緣聲。 |
At first, there are only inner sounds, then there are only outer sounds, and finally, there are inner and outer sounds. |
此復三種。 |
There are three types of this. |
謂可意聲、不可意聲、俱相違聲。 |
It is said that the sound can be imagined, the sound cannot be imagined, and the sounds are all contradictory. |
又復聲者，謂鳴、音、詞、吼表彰語等差別之名。 |
The compound sound refers to different names such as Ming, Yin, Ci, roar and speech. |
是耳所行、耳境界，耳識所行、耳識境界、耳識所緣，意識所行、意識境界、意識所緣。 |
This is what the ears do, the state of the ears, what the ear consciousness does, the state of the ear consciousness, the objects of the ear consciousness, what the consciousness does, the state of consciousness, and the objects of the consciousness. |
助伴及業，如眼識應知。 |
Helping companions and karma is like what one should know with eyesight. |
云何鼻識自性？ |
Why do you know your own nature? |
謂依鼻，了別香。 |
It is said that it smells good and smells good. |
彼所依者，俱有依，謂鼻。 |
Everything he relies on has a basis, which is called the nose. |
等無間依，謂意。 |
Waiting for endless dependence means meaning. |
種子依，謂一切種子阿賴耶識。 |
Seed dependence refers to the alaya consciousness of all seeds. |
鼻，謂四大種所造鼻識所依淨色，無見有對。 |
The nose refers to the pure color on which the nose consciousness is created by the four major species. There is no right view. |
意及種子，如前分別。 |
The meaning and seeds are distinguished as before. |
彼所緣者，謂香、無見有對。 |
The object is called fragrance, and I don’t see anything right. |
此復多種。 |
There are many kinds of this. |
謂好香、惡香、平等香，鼻所嗅知根、莖、華、葉、果、實之香。 |
It is called good fragrance, bad fragrance, and equal fragrance. The nose can smell the fragrance of roots, stems, flowers, leaves, fruits, and fruits. |
如是等類，有眾多香。 |
Like this and so on, there are many incense. |
又香者，謂鼻所聞、鼻所取、鼻所嗅等差別之名。 |
Fragrance refers to the different names of what the nose smells, what the nose picks up, and what the nose smells. |
是鼻所行、鼻境界，鼻識所行、鼻識境界、鼻識所緣，意識所行、意識境界、意識所緣。 |
It is the actions of the nose, the realm of the nose, the actions of the nose consciousness, the realm of nose awareness, and the object of the nose consciousness, and the actions of the consciousness, the realm of consciousness, and the object of consciousness. |
助伴及業，如前應知。 |
Helping companions and careers should be known as before. |
云何舌識自性？ |
Why does the tongue know one's own nature? |
謂依舌，了別味。 |
It is said that it depends on the tongue and distinguishes the taste. |
彼所依者，俱有依，謂舌。 |
Everything he relies on has a basis, which is called the tongue. |
等無間依，謂意。 |
Waiting for endless dependence means meaning. |
種子依，謂一切種子阿賴耶識。 |
Seed dependence refers to the alaya consciousness of all seeds. |
舌，謂四大種所造舌識所依淨色，無見有對。 |
The tongue refers to the pure color on which the tongue consciousness is created by the four major species. There is no right view. |
意及種子，如前分別。 |
The meaning and seeds are distinguished as before. |
彼所緣者，謂味，無見有對。 |
The object is called taste, and there is no right way to see it. |
此復多種。 |
There are many kinds of this. |
謂苦、酢、辛、甘、鹹、淡、可意、不可意、若捨處所，舌所甞。 |
It is called bitter, bitter, pungent, sweet, salty, bland, pleasant, not pleasant, if it is left in the place, it is the tongue. |
又味者，謂應甞、應吞、應噉、應飲、應舐、應吮、應受用，如是等差別之名。 |
And the taste refers to different names such as should be chewed, should be swallowed, should be chewed, should be drunk, should be licked, should be sucked, should be used, and so on. |
是舌所行、舌境界，舌識所行、舌識境界、舌識所緣，意識所行、意識境界、意識所緣。 |
It is the actions of tongue, the state of tongue, the actions of tongue consciousness, the state of tongue consciousness, the object of tongue consciousness, the actions of consciousness, the state of consciousness, and the object of consciousness. |
助伴及業，如前應知。 |
Helping companions and careers should be known as before. |
云何身識自性？ |
How can you know your own nature? |
謂依身，了別觸。 |
It means relying on the body and not touching it. |
彼所依者，俱有依，謂身。 |
Everything he relies on has a basis, which is called the body. |
等無間依，謂意。 |
Waiting for endless dependence means meaning. |
種子依，謂一切種子阿賴耶識。 |
Seed dependence refers to the alaya consciousness of all seeds. |
身，謂四大種所造身識所依淨色，無見有對。 |
The body refers to the pure color on which body consciousness is created by the four major species. There is no right or wrong view. |
意及種子，如前分別。 |
The meaning and seeds are distinguished as before. |
彼所緣者，謂觸，無見有對。 |
That object is called contact, and there is no right view. |
此復多種。 |
There are many kinds of this. |
謂地、水、火、風、輕性、重性、滑性、澁性、冷、飢、渴、飽、力、劣、緩、急、病、老、死、蛘、悶、粘、疲、息、軟怯、勇，如是等類，有眾多觸。 |
It refers to earth, water, fire, wind, light nature, heavy nature, slippery nature, cold nature, hunger, thirst, fullness, strength, inferiority, slowness, urgency, illness, old age, death, clammy, stuffiness, stickiness, and fatigue. , rest, weakness, timidity, courage, and so on, there are many kinds of contact. |
此復三種。 |
There are three types of this. |
謂好觸、惡觸、捨處所觸、身所觸。 |
It is called good touch, bad touch, touch in other places, and touch in the body. |
又觸者，謂所摩、所觸、若鞕、若軟、若動、若煖，如是等差別之名。 |
Also, touch refers to different names such as what is rubbed, what is touched, if it is rough, if it is soft, if it is moving, if it is warm, and so on. |
是身所行，身境界，身識所行、身識境界、身識所緣，意識所行、意識境界、意識所緣。 |
It is what the body does, the state of the body, what the body consciousness does, the state of body consciousness, the object of body consciousness, what the consciousness does, the state of consciousness, and the object of consciousness. |
助伴及業、如前應知。 |
Helping companions and karma should be known as before. |
復次，雖眼不壞，色現在前，能生作意若不正起，所生眼識必不得生。 |
Again, although the eye is not bad, the form is in front of you, but if the mind is not properly aroused, the eye-consciousness will not arise. |
要眼不壞，色現在前，能生作意正復現起，所生眼識方乃得生。 |
Only if the eye is not bad, the form is in front of you, and the mind can be reappeared, then the eye-consciousness can be born. |
如眼識生，乃至身識，應知亦爾。 |
Just as eye consciousness arises, and even body consciousness arises, you should know it. |
復次，由眼識生，三心可得。 |
Again, arising from eye consciousness, the three minds can obtain it. |
如其次第，謂率爾心、尋求心、決定心。 |
The second one is the mind of being forthright, the mind of seeking, and the mind of determination. |
初是眼識，二在意識。 |
The first is eye consciousness, the second is consciousness. |
決定心後方有染淨。 |
There is defilement behind the determined mind. |
此後乃有等流眼識善不善轉。 |
After that, there will be others who recognize good and bad deeds. |
而彼不由自分別力，乃至此意不趣餘境，經爾所時，眼意二識或善或染，相續而轉。 |
However, he cannot help but distinguish himself, so that the remaining state of mind is uninteresting. When passing by, the two consciousnesses of eyes and minds, whether good or defiled, continue to turn. |
如眼識生，乃至身識，應知亦爾。 |
Just as eye consciousness arises, and even body consciousness arises, you should know it. |
復次，應觀五識所依，如往餘方者所乘。 |
Again, you should observe what the five senses rely on, as if they are riding on the other side. |
所緣，如所為事。 |
The object is like what you do. |
助伴，如同侶。 |
A companion, like a companion. |
業，如自功能。 |
Industry is like self-function. |
復有差別。 |
There is a difference. |
應觀五識所依，如居家者家。 |
One should observe the place where the five senses are based, just like a person’s home. |
所緣，如所受用。 |
The object is used as it is intended. |
助伴，如僕使等。 |
Helping companions, such as servants, etc. |
業，如作用。 |
Karma, such as function. |
本地分中意地第二之一 |
One of the second favorite local places |
已說五識身相應地。 |
It has been said that the five sense bodies correspond to each other. |
云何意地？ |
What is “stage of mind”? |
此亦五相應知。 |
This is also known as the Five Correspondences. |
謂自性故，彼所依故，彼所緣故，彼助伴故，彼作業故。 |
It is said that it is because of one's own nature, that is why one relies on it, that is why one is there, that one's help is due to one's companions, and that is why one does one's work. |
云何意自性？ |
What does Yun mean by nature? |
謂心、意、識。 |
It means heart, mind and consciousness. |
心，謂一切種子所隨、依止性所隨、(依附依止)性、體能執受、異熟所攝阿賴耶識。 |
Heart refers to the alaya consciousness that is followed by all seeds, followed by dependence, (dependence and dependence), physical energy, attachment, and ripeness. |
意，謂恒行意，及六識身無間滅意。 |
Intention refers to the intention of constant movement and the intention of the six consciousnesses to ceaselessly disappear. |
識，謂現前了別所緣境界。 |
Consciousness refers to the state of distinguishing objects in front of you. |
彼所依者，等無間依，謂意。 |
What he relies on, such as endless dependence, means meaning. |
種子依，謂如前說一切種子阿賴耶識。 |
Seed dependence means alaya consciousness of all seeds as mentioned before. |
彼所緣者，謂一切法，如其所應。 |
That object means that all dharmas are as they should be. |
若不共者，所緣即受想行蘊、無為、無見無對色、六內處，及一切種子。 |
If they are not the same, the objects are the aggregates of feeling, thoughts, formations, non-action, no seeing and no corresponding form, the six internal locations, and all seeds. |
彼助伴者，謂作意、觸、受、想、思，欲、勝解、念、三摩地，慧、信、慚、愧、無貪、無瞋、無癡、精進、輕安、不放逸、捨、不害、貪、恚、無明、慢、見、疑，忿、恨、覆、惱、嫉、慳、誑、諂、憍、害，無慚、無愧，惛沈、掉舉、不信、懈怠、放逸、邪欲、邪勝解、忘念、散亂、不正知，惡作、睡眠、尋、伺，如是等輩俱有相應心所有法，是名助伴。 |
His assistants include mindfulness, contact, feeling, thought, thought, desire, understanding, mindfulness, samadhi, wisdom, faith, shame, guilt, non-greed, non-anger, non-delusion, energy, tranquility, Not to be carefree, equanimous, not harmful, greedy, jealous, ignorant, conceited, prejudiced, doubtful, wrathful, hateful, resentful, annoyed, jealous, stingy, deceitful, flattery, cowardly, harmful, not ashamed, not guilty, ashamed, Restlessness, disbelief, laziness, carelessness, wrong desires, wrong solutions, forgetfulness, distraction, incorrect knowledge, bad deeds, sleep, seeking, and waiting, etc., all have corresponding mental phenomena, which are called supporting companions. |
同一所緣，非同一行相，一時俱有一一而轉，各自種子所生。 |
The same object, not the same behavior, all turn around one by one at a time, and are born from their own seeds. |
更互相應，有行相，有所緣，有所依。 |
They also respond to each other, have behaviors, have connections, and have dependencies. |
彼作業者，謂能了別自境所緣，是名初業。 |
Those who do this work are said to be able to distinguish their own environment and objects. This is called the first work. |
復能了別自相、共相。 |
He is able to differentiate between himself and the common phase. |
復能了別去來今世。 |
Don't go back to this life when you regain your abilities. |
復剎那了別，或相續了別。 |
We say goodbye in an instant, or say goodbye continuously. |
復為轉、隨轉，發淨不淨一切法業。 |
It will turn again and again, and it will purify and purify all dharma karma. |
復能取愛非愛果。 |
To regain the fruit of love is not love. |
復能引餘識身，又能為因，發起等流識身。 |
It can also induce the body of residual consciousness, and can also be the cause to initiate the body of residual consciousness. |
又諸意識望餘識身有勝作業。 |
Furthermore, all consciousnesses hope that the body of the remaining consciousness will have a winning work. |
謂分別所緣，審慮所緣，若醉，若狂，若夢，若覺，若悶，若醒，若能發起身業、語業，若能離欲，若離欲退，若斷善根，若續善根，若死，若生等。 |
It means distinguishing the object, considering the object, if it is drunk, if mad, if it is a dream, if it is awake, if it is dull, if it is awake, if it can initiate physical and verbal karma, if it can renounce desire, if it can retreat from desire, if it can cut off good roots. , if good roots continue, if death, if life, etc. |
云何分別所緣？ |
How can we distinguish between objects? |
由七種分別。 |
There are seven distinctions. |
謂有相分別、無相分別、任運分別、尋求分別、伺察分別、染污分別、不染污分別。 |
It is called distinction with form, distinction without form, distinction by chance, distinction by seeking, distinction by observation, distinction by contamination, and distinction without contamination. |
有相分別者，謂於先所受義、諸根成就善名言者所起分別。 |
Those who have phase distinctions refer to the distinctions that arise from those who have received meanings and achieved good sayings through their faculties. |
無相分別者，謂隨先所引，及嬰兒等不善名言者所有分別。 |
Those who have no distinction are those who follow the previous introduction, and those who have unwholesome sayings such as babies. |
任運分別者，謂於現前境界，隨境勢力任運而轉所有分別。 |
Those who are allowed to be separated by fate mean that in the current realm, all differences are caused by the fate of the forces in the environment. |
尋求分別者，謂於諸法觀察尋求所起分別。 |
To seek distinction is to observe and seek the distinction arising from all dharmas. |
伺察分別者，謂於已所尋求、已所觀察，伺察安立所起分別。 |
To observe and differentiate means to distinguish what has been sought and observed, and to observe and establish the distinction. |
染污分別者，謂於過去顧戀俱行、於未來希樂俱行、於現在執著俱行所有分別。 |
Those who contaminate and distinguish are those who indulge in care and love in the past, pursue pleasure in the future, and pursue all kinds of distinctions in the present with attachment. |
若欲分別、若恚分別、若害分別，或隨與一煩惱、隨煩惱相應所起分別。 |
If you want to differentiate, hate to differentiate, or harm to differentiate, or it may be caused by a trouble or the corresponding trouble. |
不染污分別者，若善、若無記。 |
Those who are not tainted and differentiated are good and unforgettable. |
謂出離分別、無恚分別、無害分別、或隨與一信等善法相應。 |
It is said to be free from discrimination, non-hateful discrimination, harmless discrimination, or consistent with good practices such as faith. |
或威儀路、工巧處，及諸變化所有分別。 |
Or the majestic way, the skillful workmanship, and all the changes. |
如是等類，名分別所緣。 |
Such as this and so on, the name distinguishes the object. |
云何審慮所緣？ |
Why should we consider the object? |
謂如理所引、不如理所引，非如理非不如理所引。 |
It is said that what is quoted by reason is not what is led by reason, and what is not justified is not what is led by reason. |
如理所引者： |
Reasonably quoted: |
謂不增益非真實有，如四顛倒。 |
To say that there is no gain is not real existence, just like the four inversions. |
謂於無常常倒，於苦樂倒，於不淨淨倒，於無我我倒。 |
It is said that we always fall for nothingness, we fall for pain and pleasure, we fall for impurity, and we fall for no-self. |
亦不損減諸真實有，如諸邪見。 |
Nor does it detract from all real existence, such as wrong views. |
謂無施與等諸邪見行。 |
It is said that there are no evil views and practices such as giving and giving. |
或法住智，如實了知諸所知事。 |
Or Dharma-residing wisdom, knowing everything you know as it really is. |
或善清淨出世間智，如實覺知所知諸法。 |
Or good and pure transcendental wisdom, aware of all dharmas as they really are. |
如是名為如理所引。 |
Such is the name of reason. |
與此相違，當知不如理所引。 |
Contrary to this, you should know that it is not reasonable. |
非如理非不如理所引者，謂依無記慧審察諸法。 |
Those who are not unreasonable and unreasonable are those who examine all dharmas according to Wuji Wisdom. |
如是名為審慮所緣。 |
This is called considering the object. |
云何醉？ |
Why are you so drunk? |
謂由依止性羸劣故，或不習飲故，或極數飲故，或過量飲故，便致醉亂。 |
It is said that due to poor dependence, not being accustomed to drinking, drinking too much, or drinking too much, drunkenness will occur. |
云何狂？ |
Why are you so crazy? |
謂由先業所引，或由諸界錯亂，或由驚怖失志，或由打觸末摩，或由鬼魅所著，而發癲狂。 |
It is said that it is caused by previous karma, or by confusion in all realms, or by fear and loss of ambition, or by contact with Momo, or by ghosts and ghosts. |
云何夢？ |
Yunhemeng? |
謂由依止性羸劣； |
It is said that dependence is weak; |
或由疲倦過失； |
or by fault of fatigue; |
或由食所沈重； |
or heavy from food; |
或由於闇相作意思惟； |
or due to dark thoughts; |
或由休息一切事業； |
or by resting all undertakings; |
或由串習睡眠； |
Or sleep by habit; |
或由他所引發，如由搖扇，或由明呪，或由於藥，或由威神； |
Or it is caused by him, such as a shaking fan, or the light of day, or caused by medicine, or by a powerful god; |
而發惛夢。 |
And dream of shame. |
云何覺？ |
Yun Hejue? |
謂睡增者不勝疲極故，有所作者要期睡故，或他所引，從夢而覺。 |
It is said that those who sleep more are extremely tired. Some authors want to sleep in advance, or they may be induced to wake up from dreams. |
云何悶？ |
Why is it boring? |
謂由風熱亂故； |
It is said to be caused by wind-heat disorder; |
或由捶打故； |
Or due to beating; |
或由瀉故，如過量轉痢及出血； |
Or due to diarrhea, such as excessive diarrhea and bleeding; |
或由極勤勞； |
Or due to extreme hard work; |
而致悶絕。 |
And lead to boredom. |
云何醒？ |
Yunhe wakes up? |
謂於悶已而復出離。 |
It is said that he has come back from being bored. |
云何發起身業、語業？ |
How do you initiate physical and verbal karma? |
謂由發身語業智前行故； |
It is said that it is due to the wisdom of body, speech and karma; |
次欲生故； |
The second desire is to live; |
次功用起故； |
Secondary function arises; |
次隨順功用為先，身語業風轉故； |
Follow the functions first, body, speech, karma and wind will change; |
從此發起身業、語業。 |
From then on, physical and verbal karma are initiated. |
云何離欲？ |
Why do you want to be free from desire? |
謂隨順離欲根成就故，從他獲得隨順教誨故，遠離彼障故，方便正修無倒思惟故，方能離欲。 |
It is said that because the root of obedience and freedom from desire has been achieved, and because the teachings of obedience and obedience have been obtained from him, and because of staying away from obstacles, and because of convenient and correct cultivation of non-returning thoughts, only then can one be able to achieve freedom from desire. |
云何離欲退？ |
Why do you want to retreat? |
謂性軟根故； |
It is said that the nature is weak; |
新修善品者，數數思惟彼形狀相故； |
Those who are new to practicing good deeds should meditate on the shape and appearance of each one several times; |
受行順退法故； |
Because of the Dharma of moving forward and retreating; |
煩惱所障故； |
troubled by worries; |
惡友所攝故； |
Taken by evil friends; |
從離欲退。 |
Retreat from desire. |
云何斷善根？ |
How can one cut off the roots of good deeds? |
謂利根者，成就上品諸惡意樂現行法故； |
It is called the sharp root, because it achieves the current laws of the evil spirits of the highest quality; |
得隨順彼惡友故； |
You have to follow that evil friend; |
彼邪見纏極重圓滿到究竟故； |
That’s why the wrong view is so entangled that it reaches its ultimate perfection; |
彼於一切惡現行中，得無畏故； |
He is fearless in all evil deeds; |
無哀愍故； |
No regrets; |
能斷善根。 |
Can cut off good roots. |
此中種子亦名善根，無貪瞋等亦名善根。 |
The seeds here are also called good roots, and the absence of greed, aversion, etc. are also called good roots. |
但由安立現行善根相違相續，名斷善根； |
However, due to the contradiction and continuation of existing good roots, it is called cutting off the good roots; |
非由永拔彼種子故。 |
It is not because of eternal pulling out the seeds. |
云何續善根？ |
How can we continue our good roots? |
謂由性利根故； |
It is said that it is due to nature and sharp roots; |
見親朋友修福業故； |
See relatives and friends to cultivate good deeds; |
詣善丈夫聞正法故； |
Because the good husband has heard the true Dharma; |
因生猶豫，證決定故； |
Because hesitation arises, it proves that he is determined; |
還續善根。 |
Continue your good roots. |
云何死？ |
Yun He died? |
謂由壽量極故，而便致死。 |
It is said that due to the extreme length of life, death will occur. |
此復三種。 |
There are three types of this. |
謂壽盡故，福盡故，不避不平等故。 |
It is said that life is exhausted, blessings are exhausted, and inequality is not avoided. |
當知亦是時非時死。 |
You should know that time is not the right time to die. |
或由善心，或不善心，或無記心。 |
Either from a kind mind, an unkind mind, or an ignorant mind. |
云何壽盡故死？ |
How could he die at the end of his life? |
猶如有一，隨感壽量滿盡故死，此名時死。 |
It is like a person who dies when his life span is full. This is called death at the moment. |
云何福盡故死？ |
Why do you want to die after all your blessings? |
猶如有一，資具闕故死。 |
Just like once, he died because he had no qualifications. |
云何不避不平等故死？ |
Why not avoid inequality and die? |
如世尊說： |
As the Blessed One said: |
九因九緣，未盡壽量而死。 |
Jiu died before the end of his life due to nine conditions. |
何等為九？ |
What is nine? |
謂食無度量，食所不宜，不消復食，生而不吐，熟而持之，不近醫藥，不知於己若損若益，非時、非量行非梵行，此名非時死。 |
It means eating without measure, eating inappropriate food, not eating after eating, not vomiting when raw, holding on to food when cooked, not close to medicine, not knowing whether it is harming or benefiting oneself, walking out of time, out of measure, not a holy life, this is called death out of time. . |
云何善心死？ |
Why is Shanxin dead? |
猶如有一，將命終時，自憶先時所習善法； |
It is like a man who, when he was about to die, recalled the good practices he had learned in the past; |
或復由他令彼憶念。 |
Or let him remind him again. |
由此因緣，爾時信等善法現行於心，乃至麁想現行。 |
Due to this cause and condition, then good dharma such as faith will appear in the heart, and even thoughts will appear. |
若細想行時，善心即捨，唯住無記心。 |
If you think carefully about doing it, your kind heart will be abandoned, and you will only stay in the mind without remembering. |
所以者何？ |
So what? |
彼於爾時，於曾習善亦不能憶，他亦不能令彼憶念。 |
At that time, he could not remember the good deeds he had done, nor could he make him remember them. |
云何不善心死？ |
Why don't you have a good heart? |
猶如有一，命將欲終，自憶先時串習惡法； |
It's like there was a time when my life was about to end and I recalled my previous bad habits; |
或復由他令彼憶念。 |
Or let him remind him again. |
彼於爾時，貪瞋等俱諸不善法現行於心。 |
At that time, all unwholesome dharmas such as greed and hatred will appear in the mind. |
乃至麁、細等想現行，如前善說。 |
Even if the thoughts of Qi, Xi, etc. occur, it will be like the previous good saying. |
又善心死時，安樂而死。 |
And when a kindhearted person dies, he dies happily. |
將欲終時、無極苦受逼迫於身。 |
When desire ends, endless suffering will be forced upon the body. |
惡心死時、苦惱而死。 |
When you die of nausea, you die of distress. |
將命終時，極重苦受逼迫於身。 |
Toward the end of his life, he was forced to suffer a great deal of suffering. |
又善心死者，見不亂色相。 |
Also, the person who has died with good intentions will not see chaotic appearance. |
不善心死者，見亂色相。 |
People who die with bad intentions will see chaotic colors. |
云何無記心死？ |
Why don't you remember your heart is dead? |
謂行善不善者，或不行者，將命終時，自不能憶，無他令憶。 |
It is said that those who do good or bad things, or those who do not do them, will not be able to remember them when they die, and there will be no one to remember them. |
爾時非善心非不善心死。 |
At that time, the non-wholesome and non-wholesome mind dies. |
既非安樂死，亦非苦惱死。 |
It is neither euthanasia nor distressed death. |
又行善不善補特伽羅，將命終時，或自然憶先所習善及與不善，或他令憶。 |
Also, if you have done good or bad deeds, you may be reminded of the good and bad deeds you have done before, or you may be asked to remember them when you are about to die. |
彼於爾時，於多曾習力最強者，其心偏記，餘悉皆忘。 |
At that time, many people who had the strongest habit had their minds set aside and forgotten everything else. |
若俱平等曾串習者。 |
If all are equal, those who have practiced together. |
彼於爾時，隨初自憶，或他令憶，唯此不捨，不起餘心。 |
At that time, I remembered it by myself or someone else asked me to remember it, but I refused to give it up and had no intention of leaving it behind. |
彼於爾時，由二種因增上力故，而便命終。 |
At that time, due to the increased strength due to two causes, he died. |
謂樂著戲論因增上力，及淨不淨業因增上力。 |
It is said that the reason for enjoying and playing drama increases the superior power, and the purification of impure karma increases the superior power. |
受盡先業所引果已，若行不善業者，當於爾時，受先所作諸不善業所得不愛果之前相，猶如夢中見無量種變怪色相。 |
After you have experienced all the consequences of your previous deeds, if you have committed unwholesome deeds, then at that time, you will receive the unloving consequences of all your previous unwholesome deeds, just like seeing countless kinds of strange colors in a dream. |
依此相故，薄伽梵說： |
According to this, Bhagavan said: |
若有先作惡不善業及增長已，彼於爾時，如日後分，或山山峯影等懸覆、遍覆、極覆。 |
If you have committed bad and unwholesome karma beforehand and have accumulated it, then it will be like the shadow of a mountain or mountain peak that is overshadowed, covered, or overturned at that time. |
當知如是補特伽羅從明趣闇。 |
You should know that this is the way to make up Tegara from the light to the dark. |
若先受盡不善業果而修善者，與上相違。 |
If one first suffers all the consequences of bad karma and then practices good deeds, it is contrary to the above. |
當知如是補特伽羅從闇趣明。 |
You should know that this is how Putegara emerges from darkness and becomes enlightened. |
此中差別者，將命終時，猶如夢中見無量種非變怪色可意相生。 |
The difference is that when you are about to die, you will be like seeing countless kinds of strange colors in a dream. |
若作上品不善業者，彼由見斯變怪相故，流汗毛竪，手足紛亂，遂失便穢，捫摸虛空，翻睛咀沫。 |
If he is a person who is of the highest quality and is not good at all, he will suffer from strange appearance due to seeing such things. His hair will stand on end, his hands and feet will become tangled, he will lose his bowels and become dirty, touch the void, turn his eyes and spit foam. |
彼於爾時，有如是等變怪相生。 |
At that time, strange things happened like this. |
若造中品不善業者，彼於爾時，變怪之相或有或無，設有不具。 |
If you are a middle-grade bad person, then you may have a strange appearance or not, or you may not have it. |
又諸眾生將命終時，乃至未到惛昧想位，長時所習我愛現行。 |
Furthermore, when all sentient beings are about to die, even before they reach the stage of ignorant thinking, the self-love they have been accustomed to for a long time will appear. |
由此力故，謂我當無，便愛自身。 |
For this reason, if I say that I should be nothing, I will love myself. |
由此建立中有、生報。 |
This establishes the existence and retribution of life. |
若預流果及一來果，爾時我愛亦復現行。 |
If there is a pre-streaming fruit and a first-coming fruit, then my love will also appear again. |
然此預流及一來果，於此我愛，由智慧力數數推求，制而不著。 |
However, this pre-streaming and subsequent result, this self-love, is calculated and deduced by the power of wisdom, but cannot be controlled. |
猶壯丈夫與羸劣者共相捔力，能制伏之。 |
A strong husband and a weak person can subdue each other by sharing their strength. |
當知此中道理亦爾。 |
You should know the truth behind this. |
若不還果，爾時我愛不復現行。 |
If I don't reciprocate, my love will no longer be present. |
又解肢節，除天、那落迦，所餘生處一切皆有。 |
He also dissected the limbs and joints, and except for heaven and Naluka, everything else existed in the rest of his life. |
此復二種。 |
There are two types of this. |
一、重，二、輕。 |
One, heavy, two, light. |
重謂作惡業者，輕謂作善業者。 |
Those who do evil are emphasized more than those who do good. |
北拘盧洲一切皆輕。 |
Everything in Beikuluzhou is light. |
又色界沒時，皆具諸根。 |
And when the form realm disappears, all the faculties are present. |
欲界沒時、隨所有根，或具、不具。 |
When the desire realm disappears, it depends on all the faculties, whether they are present or not. |
又清淨解脫死者，名調善死。 |
It also purifies and liberates the dead, and is called the harmonious death. |
不清淨不解脫死者，名不調善死。 |
The dead who are not pure and free are called good deaths without adjustment. |
又將終時，作惡業者，識於所依從上分捨。 |
And at the end of the day, those who have done evil will realize that they have given up on what they have followed. |
即從上分冷觸隨起，如此漸捨乃至心處。 |
That is to say, the cold touch starts from the upper part, and gradually gives up to the heart. |
造善業者，識於所依從下分捨。 |
Those who do good deeds know how to give up what they rely on. |
即從下分冷觸隨起，如此漸捨乃至心處。 |
That is to say, the cold touch starts from the lower part, and gradually gives up to the heart. |
當知後識唯心處捨。 |
When you know it, you should realize that your mind is the only place of equanimity. |
從此冷觸遍滿所依。 |
From then on, the cold touch was everywhere. |
云何生？ |
Yun Hesheng? |
由我愛無間已生故，無始樂著戲論因已熏習故，淨不淨業因已熏習故。 |
Because my love has been endless since I was born, I have been accustomed to enjoying and playing drama without beginning, and I have been accustomed to pure and impure karma. |
彼所依體由二種因增上力故，從自種子，即於是處中有、異熟無間得生。 |
The body on which it depends is strengthened by two kinds of causes, and it is born from its own seed, that is, it exists in this place and ripens continuously. |
死生同時，如秤兩頭，低昂時等。 |
Life and death at the same time, like the two ends of a scale, when it is low and high, etc. |
而此中有必具諸根。 |
And there must be various roots in it. |
造惡業者所得中有，如黑羺光、或陰闇夜。 |
The gains of evildoers are like black light or dark night. |
作善業者所得中有，如白衣光、或晴明夜。 |
The rewards of those who do good deeds are like white clothes, light, or a clear night. |
又此中有是極清淨天眼所行。 |
Moreover, this is done by the extremely pure eyes of heaven. |
彼於爾時，先我愛類不復現行，識已住故。 |
At that time, the kind of love I had before me was no longer present, and consciousness had already abided. |
然於境界起戲論愛，隨所當生，即彼形類中有而生。 |
However, in the realm of play and love, it arises as it should, that is, it arises in that form. |
又中有眼猶如天眼，無有障礙，唯至生處。 |
Moreover, there is an eye in the middle, which is like the eye of heaven. There is no obstacle, and it can only lead to the place of birth. |
所趣無礙，如得神通，亦唯至生處。 |
There is no hindrance to your interests. If you gain supernatural powers, you can only reach the place of rebirth. |
又由此眼，見己同類中有有情、及見自身當所生處。 |
Through this eye, one can see sentient beings of the same kind as oneself and the place where one should be born. |
又造惡業者，眼視下淨，伏面而行； |
Also, those who do evil will look down and walk with their faces down; |
往天趣者上； |
Go to those who are in heaven; |
往人趣者傍。 |
Be close to people who are interesting. |
又此中有，若未得生緣，極七日住。 |
Also, if you don’t have the chance to be reborn, you will have to live for seven days. |
有得生緣，即不決定。 |
There is a predestined relationship to be reborn, that is, it is not determined. |
若極七日未得生緣，死而復生，極七日住。 |
If there is no chance of rebirth for the last seven days, he will be resurrected from the dead and live for the last seven days. |
如是展轉未得生緣，乃至七七日住，自此已後，決得生緣。 |
This goes on without getting the chance to be born, and even if you live there for seven or seven days, from then on, you will definitely get the chance to be born. |
又此中有，七日死已，或即於此類生。 |
And among them, there are those who have died in seven days, or who will be reborn in this way. |
若由餘業可轉中有種子轉者，便於餘類中生。 |
If there are seeds that can be transferred from the residual karma, it will be convenient for the residual category to be reborn. |
又此中有，有種種名。 |
And among them, there are various names. |
或名中有，在死生二有中間生故。 |
Or the existence in the name is the existence between the two existences of death and life. |
或名健達縛，尋香行故，香所資故。 |
It may also be called Jiandafu, because it is a search for incense, and it is the source of incense. |
或名意行，以意為依，往生處故。 |
It may also be called mind action, which relies on mind to determine the place of rebirth. |
此說身往，非心緣往。 |
This is about going with the body, not with the mind. |
或名趣生，對生有起故。 |
It may also be called interesting life, because it has its origin in life. |
當知中有除無色界一切生處。 |
You should know that there is a place for all things except the formless realm. |
又造惡業者，謂屠羊雞猪等，隨其一類，由住不律儀眾同分故，作感那落迦惡不善業及增長已。 |
In addition, those who commit evil deeds, such as slaughtering sheep, chickens, pigs, etc., follow the same category, and because they live in undisciplined communities, they have committed evil and unwholesome deeds caused by Naluka and have increased them. |
彼於爾時，猶如夢中，自於彼業所得生處，還見如是種類有情及屠羊等事。 |
At that time, it was like in a dream, from where he was born, he saw such kind of beings and slaughtered sheep and other things. |
由先所習，喜樂馳趣，即於生處境色所礙，中有遂滅，生有續起。 |
From what I have learned before, joy and joy are hindered by the circumstances of life, and then cease and continue to arise. |
彼將沒時，如先死有，見紛亂色。 |
When he is about to die, as if someone had died first, he will see chaos and chaos. |
如是乃至生滅道理，如前應知。 |
If this is the case, it should be known as before. |
又彼生時，唯是化生，六處具足。 |
And when he was born, he was born only through transformation, and the six bases were fully present. |
復起是心，而往趣之。 |
It is the heart that arises again, and it is interesting to go. |
謂我與彼嬉戲受樂，習諸伎藝。 |
He said that I would play and have fun with him and learn various skills. |
彼於爾時顛倒，謂造種種事業，及觸冷熱。 |
He was confused at that time, saying that he was creating various undertakings and touching hot and cold. |
若離妄見，如是相貌尚無趣欲，何況往彼。 |
If you are free from false views, there is no interest in such an appearance, let alone going there. |
若不往彼，便不應生。 |
If you don't go there, you shouldn't be born. |
如於那落迦如是，於餘似那落迦鬼趣中生，當知亦爾，如癭鬼等。 |
Just as it was like this for Naluojia, you should know that other ghosts like Naluojia are born in it, like gall ghosts and so on. |
又於餘鬼、傍生、人等，及欲、色界天眾同分中將受生時，於當生處，見己同類可意有情，由此於彼起其欣欲，即往生處，便被拘礙。 |
Also, when you are about to be reborn among the remaining ghosts, living beings, humans, etc., as well as the gods in the realm of desire and form, at the place where you are going to be reborn, you see sentient beings of the same kind as you are, and from this you feel pleasure and desire in them, that is, the place where you will be reborn. , and was detained. |
死生道理，如前應知。 |
The principles of death and life should be known as before. |
又由三處現前，得入母胎。 |
It also appears from three places and can enter the mother's womb. |
一、其母調適，而復值時； |
1. When its mother adjusts and regains its value; |
二、父母和合，俱起愛染； |
2. When parents are harmonious, they both develop love; |
三、健達縛正現在前。 |
3. Jian Dafu is right in front of you. |
復無三種障礙。 |
There are no more three obstacles. |
謂產處過患所作，種子過患所作，宿業過患所作。 |
It means that it is caused by faults in the place of birth, faults in the seeds, and faults in past karma. |
云何產處過患？ |
Why is it caused by birth defects? |
謂若產處為風熱癊之所逼迫； |
It means that if the place of birth is forced by wind, heat and disease; |
或於其中有麻麥果； |
or there may be hemlock in it; |
或復其門如車螺形，有形有曲，有穢有濁。 |
Or the door may be in the shape of a car spiral, with curves, filth and turbidity. |
如是等類，產處過患應知。 |
If this is the case, you should be aware of the birthplace defect. |
云何種子過患？ |
What kind of trouble is there? |
謂父出不淨非母，或母非父，或俱不出； |
It means that the father is not the mother but the father is unclean, or the mother is not the father, or neither is the uncle; |
或父精朽爛，或母，或俱。 |
Either the father's essence is rotten, or the mother's, or both. |
如是等類，種子過患應知。 |
If so, you should be aware of any seed problems. |
云何宿業過患？ |
Why is there any karmic fault? |
謂或父或母不作、不增長感子之業，或復俱無。 |
It means that either the father or the mother does not do anything, does not increase the karma of caring for the child, or does not exist at all. |
或彼有情不作、不增長感父母業。 |
Or he is sentimental and does not do anything, and does not increase the karma of his parents. |
或彼父母作及增長感餘子業。 |
Or the parents may have done and increased the karma of their children. |
或彼有情作及增長感餘父母業。 |
Or he has the passion to create and increase the wealth left over from his parents. |
或感大宗葉業。 |
Or sense of bulk leaf industry. |
或感非大宗葉業。 |
Or feel non-large leaf industry. |
如是等類，宿業過患應知。 |
In this case, you should be aware of past karmic faults. |
若無如是三種過患，三處現前，得入母胎。 |
If there are no such three faults, the three places will appear and enter the mother's womb. |
彼即於中有處，自見與己同類有情為嬉戲等。 |
He is somewhere in there, and he sees beings of the same kind as him playing around and so on. |
於所生處起希趣欲。 |
Desire arises wherever one is born. |
彼於爾時，見其父母共行邪行所出精血而起顛倒。 |
At that time, he saw that his parents had committed evil deeds together, and the essence and blood came out, which caused him to become upside down. |
起顛倒者，謂見父母為邪行時，不謂父母行此邪行，乃起倒覺、見己自行。 |
When a person is inverted, he means that when he sees his parents doing evil things, it does not mean that his parents have done such evil things, but that he has become inverted and sees himself on his own. |
見自行已，便起貪愛。 |
Seeing that one has already done it by oneself, craving arises. |
若當欲為女，彼即於父便起會貪； |
If he desires a girl, he will be greedy for his father; |
若當欲為男，彼即於母起貪亦爾。 |
If you want to be a boy, you will be greedy for your mother. |
乃往逼趣。 |
Then go to force the fun. |
若女於母，欲其遠去； |
If a daughter is with her mother, she wants her to go away; |
若男於父，心亦復爾。 |
If a man is a father, his heart will also be restored. |
生此欲已，或唯見男，或唯見女。 |
Once you have this desire, you may only see men, or you may only see women. |
如如漸近彼之處所，如是如是漸漸不見父母餘分，唯見男女根門。 |
As one gradually approaches that place, one gradually loses sight of his parents and only sees the root gates of men and women. |
即於此處便被拘礙。 |
That's where he was detained. |
死生道理，如是應知。 |
This is what you should know about the principles of life and death. |
若薄福者，當生下賤家。 |
If you are unlucky, you will be born into a lowly family. |
彼於死時及入胎時，便聞種種紛亂之聲，及自妄見入於叢林、竹\xED\xA1\x96\xED\xBF\xA4、蘆\xED\xA1\x96\xED\xBD\xB3等中。 |
When he died and when he was in the womb, he heard all kinds of chaotic noises and saw himself in jungles, bamboos, reeds, etc. |
若多福者，當生尊貴家。 |
If you are blessed, you will be born into a noble family. |
彼於爾時，便自聞有寂靜美妙可意音聲，及自妄見昇宮殿等可意相現。 |
At that time, he heard a quiet, beautiful and pleasant sound, and he mistakenly saw the appearance of a palace and other pleasant things. |
爾時父母貪愛俱極，最後決定各出一滴濃厚精血。 |
At that time, the parents were extremely greedy, and finally decided to give each of them a drop of thick essence and blood. |
二滴和合住母胎中，合為一段。 |
The two drops lived together in the mother's womb and became one piece. |
猶如熟乳凝結之時。 |
Just like when ripe milk curdles. |
當於此處，一切種子異熟所攝執受所依阿賴耶識和合依託。 |
At this point, all the seeds that have ripened are absorbed, grasped, and supported by the Alaya Consciousness. |
云何和合依託？ |
How can Hehe rely on it? |
謂此所出濃厚精血合成一段，與顛倒緣中有俱滅。 |
It is said that the thick essence and blood coming out of this are combined into one section, and both the existence and the upside-down condition will be destroyed. |
與滅同時，即由一切種子識功能力故，有餘微細根及大種和合而生，及餘有根同分精血和合摶生。 |
At the same time as the destruction, that is, due to the power of consciousness of all seeds, the remaining subtle roots and large seeds are born together, and the remaining roots are born together with the essence and blood. |
於此時中，說識已住結生相續。 |
At this time, it is said that consciousness has abiding in rebirth and rebirth. |
即此名為羯羅藍位。 |
That is, this is called the blue position of Kara. |
此羯羅藍中，有諸根大種、唯與身根及根所依處大種俱生。 |
In this Kala blue, there are various great seeds of roots, which only arise together with the great seeds of the body roots and the places where the roots depend. |
即由此身根俱生諸根大種力故，眼等諸根次第當生。 |
That is to say, due to the great power of all the roots of the body, the eyes and other roots will arise in sequence. |
又由此身根俱生根所依處大種力故，諸根依處次第當生。 |
Furthermore, because all the roots of the body have great power in the places where they are rooted, all the roots will arise sequentially. |
由彼諸根及所依處具足生故，名得圓滿依止成就。 |
Because the roots and bases are fully present, it is called the achievement of perfect reliance. |
又此羯羅藍色，與心心所安危共同，故名依託。 |
In addition, the blue color of Kara is consistent with the safety and security of the heart, so it is called support. |
由心心所依託力故，色不爛壞； |
Because of the power of the mind, the color does not decay; |
色損益故，彼亦損益； |
Therefore, he also gains and loses; |
是故說彼安危共同。 |
This is why it is said that they share the same safety and danger. |
又此羯羅藍識最初託處，即名肉心。 |
Furthermore, this place where Kara blue consciousness first rests is called the physical heart. |
如是識於此處最初託，即從此處最後捨。 |
In this way, the first support is here, and the last one is renunciation from here. |
後序 |
Afterword |
中書令臣許敬宗製 |
Zhongshu Lingchen Xu Jingzongzhi |
原夫三才成位，爰彰開闢之端； |
The original husband was born with three talents, and his love showed the beginning of development; |
六羽為君，猶昧尊卑之序。 |
The six feathers are kings, but there is still no order of superiority and inferiority. |
訊餘軌於襄陸，淪胥靡徵； |
The rest of the news was sent to Xianglu, and he was reduced to Xu Mi Zheng; |
考陳跡於懷英，寂寥無紀。 |
The examination of the ancient traces in Huaiying is lonely and undisciplined. |
暨乎黃軒振武，玄頊疏功； |
Jihu Huang Xuan Zhenwu, Xuanxu Shugong; |
帝道盛於唐虞，王業著於殷夏。 |
The imperial way flourished in Tang and Yu, and the royal industry was written in Yin and Xia. |
葳蕤玉冊，照耀金圖； |
The beautiful jade album shines on the golden picture; |
茂範曾芬，詳諸歷選。 |
Maofan Zengfen, detailed selections. |
然則基神襲聖，衍慶摛和； |
However, the basic gods attack the saints and promote harmony; |
軼三代而孤標，掩百王而逈秀。 |
Yi three generations and solitary standard, cover up hundreds of kings and show off. |
我大唐皇帝。 |
I am the Emperor of the Tang Dynasty. |
無得而稱矣！斷鼇初載，萬有於是宅心； |
There is nothing to gain but praise! At the beginning of the breaking of the Ao, everything is in the heart of the house; |
飛龍在辰，六幽於是仰德。 |
The flying dragon is in Chen, and Liuyou is admiring virtue. |
偃洪流而恢地絡，練清氣而緝天維。 |
Yanping the torrent restores the earth's network, and practicing the pure qi restores the heavenly dimension. |
散服韜戈，扇無為之道； |
Disperse Tao Ge and fan the way of inaction; |
移澆反璞，弘不言之化。 |
Move and pour water to restore the original, and make it more prosperous without words. |
悠悠庶類，叶夢於華胥； |
A long time commoner, Ye Meng is in Huaxu; |
蠢蠢懷生，遂性於仁壽。 |
Stupid and pregnant, his nature is benevolence and longevity. |
大禮大樂，包曲臺而掩宣榭； |
Great gifts and great music, covering the music stage and covering the Xuan Pavilion; |
宏謨宏典，澄璧水而藻環林。 |
Hongmo Hongdian, clear water and algae forest. |
瑞露禎雲，翊紫空而表貺； |
The auspicious dew clouds are shining in the purple sky; |
祥鱗慶翼，繞丹禁而呈符。 |
The auspicious scales celebrate the wings, and they appear as talismans around the elixir. |
歲精所記之州，咸為疆埸； |
The states recorded by Sui Jing are the frontiers and territories; |
暄谷所謨之縣，並入隄封。 |
The county of Xuan Valley was merged into Difen. |
廣闢轅宮，被文軌於殊俗； |
The wide construction of the palace palace was followed by the customs and customs; |
還開姬弈，均正朔於王會。 |
Also open Ji Yi, all are in the Wang Hui. |
大業成矣！大化清矣！於是遊心羽陵，寓情延閣，總萬篋於天縱，資一貫於生知； |
Great cause accomplished! Dahua is clear! So I visited the Yuling Mausoleum in my heart, where my feelings spread across the pavilion. I gathered thousands of boxes in the sky, and my knowledge was consistent. |
洞照神襟，深窮性道。 |
The hole illuminates the divine lapel, and the profound way of nature is revealed. |
俯同小伎，則絢發三辰； |
If you agree with the little tricks, you will be brilliant for three days; |
降習微毫，則妙逾八體。 |
If you reduce the habit even a little, it will be more wonderful than eight bodies. |
居域中之大寶，畢天下之能事。 |
The great treasure that lives in the domain is the best in the world. |
雖則甲夜觀書，見稱優洽； |
Although I read books at night, I saw that I was excellent and harmonious; |
華旦成曲，獨擅風猷。 |
Hua Dan is good at singing, and he is good at wind and wind. |
仰挍鴻徽，豈可同年而語矣！有玄奘法師者，胎彰辯慧，躡身子之高蹤； |
Looking up at the Honghui, how can we talk about the same age! There is Master Xuanzang, who shows his wisdom and intelligence in his womb, and keeps his body high and low; |
生稟神奇。 |
Born with magical powers. |
嗣摩什之芳軌。 |
The fragrant track of Si Moshe. |
爰初束髮，即事抽簪； |
When you tie your hair at the beginning of your marriage, you will immediately take out the hairpin; |
逈出蓋纏，深悟空假。 |
Take out the cover and wrap it up, and realize that the sky is empty and fake. |
研求四諦，嗟謬旨於真宗； |
Study and seek the Four Noble Truths, and complain about the false teachings of Zhenzong; |
鑽仰一乘，鑒訛文於實相。 |
Drill down and admire the vehicle, discern the true nature of the text. |
遂迺發弘誓願，起大悲心； |
Then I made a great vow and aroused great compassion; |
思拯迷途，親尋正教。 |
If you want to save yourself from being lost, you will seek the true religion yourself. |
幸屬時康道泰，遠安邇肅，裂裳裹足，直趣迦維，闡皇澤於遐方，徵釋教於前域。 |
Fortunately, it was the time when Kangdao was peaceful, far away and austere, and his torn clothes bound his feet. He directly visited Jiawei, explained the emperor's splendor in Xiafang, and conquered Buddhism in the front territory. |
越葱嶺之外，猶跬步而忘遠； |
Beyond the green ridge, I still step forward and forget the distance; |
遵竹園之左，譬親受而何殊。 |
On the left side of the Bamboo Garden, it's like receiving it personally, but it's so different. |
訪道周遊十有七載，經途所亘百有餘國。 |
He traveled around for ten or seven years and visited more than a hundred countries along the way. |
異方之語，資一音而並貫； |
Languages from different directions have the same sound and cohesion; |
未譯之經，罄五財而畢寫。 |
The untranslated scriptures were written after spending five fortunes. |
若誦若閱，喻青蓮之受持； |
If you recite or read it, it is a metaphor for the acceptance and upholding of the green lotus; |
半句半偈，隨白馬而俱返。 |
Half a sentence and half a verse, they all return with the white horse. |
以貞觀十九年，持如來肉舍利一百五十粒、佛像七軀、三藏聖教要文凡六百五十七部，二月六日還至長安，奉勅於弘福寺安置，令所司供給，召諸名僧二十一人學通內外者，共譯持來三藏梵本； |
In the 19th year of Zhenguan, he took 150 Tathagata flesh relics, seven Buddha statues, and 657 texts of Tripitaka sacred texts. On February 6, he returned to Chang'an and was ordered to place them in Hongfu Temple. The director provided for this and summoned twenty-one famous monks who were well-versed in internal and external knowledge to translate and hold the Sanskrit text of the Tripitaka; |
至二十一年五月十五日，肇譯瑜伽師地論。 |
By May 15, 21st, Zhao translated the Yogacara Diṭṭhāna. |
論梵本四萬頌，頌三十二字，凡有五分，宗明十七地義。 |
On the 40,000 Sanskrit verses, there are 32 words in the verses, and every five points has seventeen meanings. |
三藏法師玄奘，敬執梵文譯為唐語； |
Xuanzang, the Tripitaka master, was responsible for translating Sanskrit into Tang language; |
弘福寺沙門靈會、靈雋、智開、知仁，會昌寺沙門玄度，瑤臺寺沙門道卓，大總持寺沙門道觀，清禪寺沙門明覺，烝義筆受； |
The recluses Linghui, Lingjun, Zhikai and Zhiren of Hongfu Temple, the recluse Xuandu of Huichang Temple, the recluse Daozhuo of Yaotai Temple, the recluse Taoist temple of Dazongchi Temple, the recluse Mingjue of Qingchan Temple, and the pen-shou of Haoyi Temple; |
弘福寺沙門玄謨，證梵語； |
Recluse Xuanmo of Hongfu Temple, certified Sanskrit; |
大總持寺沙門玄應，正字； |
Da Zongchi Temple Shamen Xuanying, the orthographic name; |
大總持寺沙門道洪，實際寺沙門明琰，寶昌寺沙門法祥，羅漢寺沙門惠貴，弘福寺沙門文備，蒲州栖巖寺沙門神泰，廓州法講寺沙門道深，詳證大義。 |
Da Zongchi Temple, the Samana Daohong, Shishi Temple, the Samana Mingyan, Baochang Temple, the Samana Faxiang, Luohan Temple, the Samana Huigui, Hongfu Temple, the Samana Wenbei, Puzhou Qiyan Temple, the Samana Shentai, Kuozhou Fajian Temple, the Samana Daoshen, Detailed proof of righteousness. |
本地分中，五識身相應地、意地、有尋有伺地、無尋唯伺地、無尋無伺地，凡十七卷，普光寺沙門道智，受旨證文； |
In the local division, the five consciousnesses correspond to the ground, the mind ground, the ground of seeking and waiting, the ground of not seeking but serving, and the ground of no seeking and no waiting, all seventeen volumes, the Taoist wisdom of the Puguang Temple, received the decree to prove it; |
三摩呬多地、非三摩呬多地、有心無心地、聞所成地、思所成地、修所成地，凡十卷，蒲州普救寺沙門行友，受旨證文； |
There are many places of samadhi, there are many places of non-samadhi, the place with intention or without intention, the place that has been achieved by hearing, the place that has been thought about, the place that has been practiced, all ten volumes, the monks of Puzhou Pujiu Temple, received the decree to testify; |
聲聞地初、瑜伽種姓地盡第二瑜伽處，凡九卷，玄法寺沙門玄賾，受旨證文； |
At the beginning of the voice-hearing realm, and at the end of the yoga caste realm, the second yoga realm, the Nine Volumes were written by the monk Xuan Zhi of the Xuanfa Temple, who received the edict to certify the text; |
聲聞地第三瑜伽處盡獨覺地，凡五卷，汴州真諦寺沙門玄忠，受旨證文； |
The third place of yoga in the realm of sravakas is the realm of solo enlightenment. In the five volumes, the monk Xuanzhong of the Zhendhi Temple in Bianzhou received the edict to certify the text; |
菩薩地、有餘依地、無餘依地，凡十六卷。 |
There are sixteen volumes of the Bodhisattva's land, the land with any remaining support, and the land with no remaining support. |
簡州福眾寺沙門靖邁，受旨證文； |
Jingmai, the monk of Fuzhong Temple in Jianzhou, received the edict and testified; |
攝決擇分，凡三十卷，大總持寺沙門辯機，受旨證文； |
Photographing decisions and divisions, all thirty volumes, the great general holds the Buddhist monks' debate, and receives the decree to testify; |
攝異門分、攝釋分，凡四卷，普光寺沙門處衡，受旨證文； |
The four volumes of "Photographing Different Doors" and "Photography" are from Shamen Chuheng of Puguang Temple, and received the edict to certify the text; |
攝事分，十六卷，弘福寺沙門明濬，受旨證文銀青光祿大夫行太子左庶子高陽縣開國男臣許敬宗奉詔監閱，至二十二年五月十五日。 |
Photography matters, sixteen volumes, Shamen Mingjun of Hongfu Temple was ordered to certify Wenyin Qingguanglu, the crown prince Zuo Shuzi, the founding male minister of Gaoyang County, Xu Jingzong, the founding male minister of Gaoyang County, was ordered to supervise the review until May 15th, the 22nd year . |
絕筆，總成一百卷。 |
A complete collection of one hundred volumes. |
佛滅度後，彌勒菩薩自覩史多天宮。 |
After the Buddha passed away, Maitreya Bodhisattva left the Shiduotian Palace. |
降于中印度阿瑜他國，為無著菩薩之所說也。 |
It descended to the country of Ayu in Central India, as the Bodhisattva Asanga said. |
斯固法門極地，該三藏之遺文； |
The ultimate place of Sigu Dharma, the remaining text of the Tripitaka; |
如來後心暢五乘之奧旨。 |
The secret purpose of the Tathagata's five vehicles is to have a smooth mind. |
玄宗微妙不可思議，僧徒並戒行圓深，道業貞固。 |
Xuanzong was so subtle and inconceivable that all the monks practiced discipline and practice, and their Taoism was pure and solid. |
欣承嘉召，得奉高人，各罄幽心，共稟新義。 |
I am glad to receive the honorable call, and to be honored by the high-ranking person. Each of us has a quiet heart and shares new meanings. |
隨畢奏上，有感宸衷； |
Following the completion of the performance, I feel deeply moved; |
爰降殊恩，親裁鴻序。 |
Yuan gave a special favor and personally decreed Hongxu. |
情超繫象，理絕名言。 |
Love transcends images, and reason is beyond words. |
皇太子分耀黃離，纘基青陸，北搖傳樂，仰金聲而竊愧； |
The crown prince spreads his glory to Huangli, builds the foundation of Qinglu, spreads music to the north, admires the sound of gold and feels ashamed; |
東明御辯，瞻玉裕而多慚。 |
In the imperial debate of the Eastern Ming Dynasty, I was very ashamed to see Yu Yuyu. |
九載勤經，漢儲斯陋； |
After nine years of hard work, the Han Dynasty emperor was poor; |
一朝成賦，魏兩韜英。 |
Once he became a poet, both Wei and Wei became famous. |
既睹天文，頂戴無已； |
Having seen astronomy, I am overwhelmed with admiration; |
爰抽祕藻，讚歎功德。 |
I am drawn to the secret algae and praise my merits. |
紆二聖之仙詞，闡三藏之幽鍵。 |
The Immortal Ci of Yu Ersheng explains the secret key of Tripitaka. |
載揚佛日，式導玄津，開夏景於蓮華，法流逾潔； |
Carrying the Buddha's day, guiding the Xuanjin in style, opening the summer scene in the lotus flower, the Dharma flows beyond purity; |
泛春光於貝葉，道樹增輝。 |
The spring light shines on the bay leaves, and the Taoist trees increase their splendor. |
冀夫聖藻長懸，與天地而無極； |
The sacred algae of Jifu hangs long, and is infinite with the heaven and earth; |
真如廣被，隨塵沙而不窮。 |
It is like a wide quilt, which is endless with the dust and sand. |
凡厥含靈，知所歸矣！ |
Everything that contains spirit knows where to go! |
瑜伽師地論卷第一 |
Volume 1 of Yogi's Earth Treatise |
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#------------------------------------------------ -------------------------- |
#【經文資訊】大正新脩大藏經 第 30 冊 No. |
#【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No. |
1579 瑜伽師地論 |
1579 Yogi's Discourse on Earth |
#【版本記錄】發行日期： |
#[Version Record] Release date: |
2023-12，最後更新： |
2023-12, last updated: |
2023-11-09 |
2023-11-09 |
#【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 |
#【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka" |
#【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，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點 |
#[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database |
#【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】 |
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database] |
#---------------------------------------------------------------------- |
#------------------------------------------------ -------------------------- |
瑜伽師地論卷第二彌勒菩薩說 |
Volume 2 of Yogi Earth Treatise on Maitreya Bodhisattva |
三藏法師玄奘奉 詔譯 |
Translated by the imperial edict of Tripitaka master Xuanzang |
本地分中意地第二之二 |
The second favorite place in the local score |
復次，此一切種子識，若般涅槃法者，一切種子皆悉具足。 |
Again, all these seeds of consciousness are like the Dharma of Parinibbāna, and all the seeds are fully present. |
不般涅槃法者，便闕三種菩提種子。 |
Those who do not have the Dharma of parinirvana will lack three kinds of Bodhi seeds. |
隨所生處，自體之中，餘體種子皆悉隨逐。 |
Wherever it is born, within its own body, all the remaining seeds will follow it. |
是故欲界自體中，亦有色、無色界一切種子。 |
Therefore, in the desire realm itself, there are also all the seeds of the form and formless realms. |
如是色界自體中，亦有欲、無色界一切種子。 |
In this way, within the form realm itself, there are also desires and all the seeds of the formless realm. |
無色界自體中，亦有欲、色界一切種子。 |
Within the formless realm itself, there are also all the seeds of desire and the form realm. |
又羯羅藍漸增長時，名之與色平等增長，俱漸廣大。 |
Also, when the blue color of Kara gradually increases, the names and colors increase equally, and both become larger and larger. |
如是增長，乃至依止圓滿應知。 |
If it grows like this, you will know that it will reach perfection. |
此中由地界故，依止造色漸漸增廣。 |
Due to the boundary of the earth, the formation of dependent materials gradually increases. |
由水界故，攝持不散。 |
Because of the water realm, it is held and never dispersed. |
由火界故，成熟堅鞕。 |
Because of the fire element, it matures and becomes solid. |
由無潤故，由風界故，分別肢節各安其所。 |
Because there is no moisture, and because of the wind realm, the limbs and joints are separated and placed in their respective places. |
又一切種子識，於生自體雖有淨不淨業因，然唯樂著戲論為最勝因。 |
In addition, although all seed consciousnesses have pure and impure karmic causes in their own bodies, the most successful cause is the joy of playing drama. |
於生族姓、色力、壽量、資具等果，即淨不淨業為最勝因。 |
Regarding the consequences of life, family name, color, power, life span, possessions, etc., the pure and impure karma is the most successful cause. |
又諸凡夫，於自體上計我、我所，及起我慢。 |
Also, all ordinary people, they think about me and what I want in their own bodies, and they make themselves conceited. |
一切聖者，觀唯是苦。 |
All saints observe only suffering. |
又處胎分中，有自性受，不苦不樂，依識增長。 |
Also in the fetal stage, there is self-nature feeling, neither pain nor pleasure, and the dependent consciousness increases. |
唯此性受，異熟所攝。 |
Only this nature is felt, taken by strange ripeness. |
餘一切受，或異熟所生，或境界緣生。 |
All the remaining feelings may be caused by strange ripening or state-dependent conditions. |
又苦受、樂受，或於一時從緣現起，或時不起。 |
Also, painful and pleasant feelings may arise from the appearance of conditions at one time, or they may not occur at any time. |
又種子體，無始時來相續不絕。 |
It is also a sub-body, which comes and goes continuously without beginning. |
性雖無始有之，然由淨不淨業差別熏發，望數數取異熟果，說彼為新。 |
Although the nature has no beginning, it is caused by the difference between pure and impure karma. I hope to pick up the fruits that are ripe and say that they are new. |
若果已生，說此種子為已受果。 |
If the fruit has already emerged, the seed is said to have received fruit. |
由此道理，生死流轉相續不絕，乃至未般涅槃。 |
Based on this principle, the flow of life and death continues continuously, even to the point of Nirvana. |
又諸種子未與果者，或順生受，或順後受。 |
Also, those seeds that have not yet yielded fruit may be received by birth or by subsequent generations. |
雖經百千劫，從自種子一切自體復圓滿生。 |
Even after hundreds of thousands of kalpas, everything of its own nature will be perfectly reborn from its own seed. |
雖餘果生要由自種，若至壽量盡邊，爾時此種名已受果。 |
Although the remaining fruits must be sown by oneself, if one reaches the end of his lifespan, then the name of this kind will have been harvested. |
所餘自體種子未與果故，不名已受果。 |
Since the remaining self-seed has not yet received the fruit, it is not called having received the fruit. |
又諸種子，即於此身中應受異熟，緣差不受。 |
Furthermore, all seeds should be ripened differently in this body, but not due to different conditions. |
順不定受攝故。 |
It's because of the uncertainty of being photographed. |
然此種子亦唯住此位。 |
However, this seed only lives in this place. |
是故一一自體中，皆有一切自體種子。 |
Therefore, within each self, there are all self-seeds. |
若於一處有染欲，即說一切處有染欲。 |
If there is lust in one place, it is said that there is lust everywhere. |
若於一處得離欲，即說於一切處得離欲。 |
If freedom from desire is achieved in one place, it means freedom from desire in all places. |
又於諸自體中所有種子，若煩惱品所攝，名為麁重，亦名隨眠。 |
Also, if all the seeds in the body are taken by the afflictions, they are called Qizhong, and they are also called Suimian. |
若異熟品所攝，及餘無記品所攝，唯名麁重，不名隨眠。 |
If it was taken by an unusually mature product, or if it was taken by an unrecorded product, it would only be named Qizhong, not Suimian. |
若信等善法品所攝種子，不名麁重，亦非隨眠。 |
If you believe in the seeds taken by such good dharma products, they will not be called Qizhong, nor will they be Sui Mian. |
何以故？ |
Why? |
由此法生時，所依自體唯有堪能，非不堪能。 |
When the Dharma arises, the body it relies on can only be capable, not incapable. |
是故一切所依自體，麁重所隨故，麁重所生故，麁重自性故，諸佛如來安立為苦，所謂由行苦故。 |
Therefore, everything depends on the self, because it is followed by the weight, because it is born, and because of the nature of the weight, all the Buddhas and Tathagatas are suffering. It is said that it is because of suffering. |
又諸種子，乃有多種差別之名。 |
Moreover, various seeds have many different names. |
所謂名界、名種姓，名自性，名因，名薩迦耶，名戲論，名阿賴耶，名取，名苦，名薩迦耶見所依止處，名我慢所依止處。 |
The so-called world of name, name of caste, name of self-nature, name of cause, name of Sakya, name of Dharma, name of Alaya, name of naming, name of suffering, name of the place where Sakya sees and relies on, and name of the place where self-arrogance relies on. |
如是等類，差別應知。 |
If so, you should know the difference. |
又般涅槃時，已得轉依諸淨行者，轉捨一切染污法種子所依。 |
Also, at the time of parinirvana, one has turned to all the pure practices and turned away from all the seeds of tainted dharma. |
於一切善、無記法種子，轉令緣闕，轉得內緣自在。 |
For all good and unrecorded dharma seeds, turn around the condition of order and achieve inner freedom. |
又於胎中，經三十八七日，此之胎藏，一切支分皆悉具足。 |
And in the womb, after thirty-eight or seven days, all the branches of the womb are fully present. |
從此已後、復經四日方乃出生。 |
From then on, he was born four days after menstruation. |
如薄伽梵於入胎經廣說。 |
As Bhagavan said in the Womb-Entering Sutra. |
此說極滿足者，或經九月、或復過此。 |
Those who are extremely satisfied with this statement may go through nine months or go through this again. |
若唯經八月，此名圓滿，非極圓滿。 |
If only eight months pass, this name is perfect, not extremely perfect. |
若經七月、六月，不名圓滿，或復缺減。 |
If it passes through the seventh or sixth month, it will not be called perfect, or it may be missing or reduced again. |
又此胎藏六處位中，由母所食生麁津味而得資長。 |
Furthermore, the six parts of the womb are stored in the body, and the growth is obtained by the taste of the raw milk that the mother eats. |
於羯羅藍等微細位中，由微細津味資長應知。 |
In the subtle positions such as Kara Blue, one should know from the subtle taste. |
復次，此之胎藏，八位差別。 |
Again, there are eight differences in the womb. |
何等為八？ |
What is eight? |
謂羯羅藍位、遏部曇位、閉尸位、鍵南位、鉢羅賒佉位、髮毛爪位、根位、形位。 |
It is called the Kala blue position, the Tan position of the curb, the closed corpse position, the Jiannan position, the Baloqi position, the hairy claw position, the root position, and the shape position. |
若已結凝，箭內仍稀，名羯羅藍。 |
If it has condensed and is still thin inside the arrow, it is called Jialuo Blue. |
若表裏如酪，未至肉位，名遏部曇。 |
If it is like cheese on the outside and inside but does not reach the meat level, it is called Ji Bu Tan. |
若已成肉，仍極柔軟，名閉尸。 |
If it has become flesh and is still very soft, it is called a closed corpse. |
若已堅厚，稍堪摩觸，名為鍵南。 |
If it is already thick and can be slightly touched, it is called Jiannan. |
即此肉摶增長，支分相現，名鉢羅賒佉。 |
That is, the fleshy tuber grows and branches appear, and it is named Boluo Zhiqi. |
從此以後，髮毛爪現，即名此位。 |
From then on, when the hair and claws appeared, this position was named. |
從此以後，眼等根生，名為根位。 |
From then on, the eyes and other roots are born, which is called the root position. |
從此以後，彼所依處分明顯現，名為形位。 |
From then on, the position that he relied on clearly appeared, which was called form. |
又於胎藏中，或由先業力，或由其母不避不平等力所生隨順風故，令此胎藏或髮、或色、或皮及餘支分變異而生。 |
In addition, in the womb, either due to previous karma, or due to the mother's failure to avoid unequal force, the womb's hair, color, skin, and remaining branches may mutate. |
髮變異生者，謂由先世所作能感此惡不善業，及由其母多習灰鹽等味若飲、若食，令此胎藏髮毛稀尠。 |
The abnormality occurs when the unwholesome karma of the ancestors has been done, and the mother is accustomed to the taste of gray salt in drinking or eating, which causes the fetus to have thin hair and welts. |
色變異生者，謂由先業因，如前說，及由其母習近煖熱現在緣故，令彼胎藏黑黯色生。 |
Color variation occurs due to previous karma, as mentioned above, and due to the mother's habit of being warm and present, which causes the child's womb to have a dark color. |
又母習近極寒室等，令彼胎藏極白色生。 |
Also, the mother is accustomed to being near extremely cold rooms, etc., causing her fetus to grow extremely white. |
又由其母多噉熱食，令彼胎藏極赤色生。 |
Also, his mother ate too much hot food, which caused the fetus to turn extremely red. |
皮變異生者，謂由宿業因，如前說，及由其母多習婬欲現在緣故，令彼胎藏或癬、疥、癩等惡皮而生。 |
Skin degeneration occurs due to past karma, as mentioned above, and due to the mother's excessive habit of sexual desire, causing the fetus to harbor ringworm, scabies, leprosy and other evil skin. |
支分變異生者，謂由先業因，如前說，及由其母多習馳走、跳躑威儀，及不避不平等現在緣故，令彼胎藏諸根支分缺減而生。 |
The branch mutation is caused by the previous karma, as mentioned above, and the mother is often used to galloping, jumping and dancing in majestic manners, and does not avoid inequality. Due to the present reason, the root branches hidden in the womb are reduced. |
又彼胎藏，若當為女，於母左脇，倚脊向腹而住。 |
Also, if the fetus is hidden, if it is a girl, it will live on the left side of the mother's body, leaning against the spine and toward the abdomen. |
若當為男，於母右脇，倚腹向脊而住。 |
If it is a male, he will rest on the mother's right side, leaning on the abdomen towards the spine. |
又此胎藏極成滿時，其母不堪持此重胎，內風便發，生大苦惱。 |
Furthermore, when the fetal treasure is extremely full and the mother is unable to hold the heavy fetus, internal wind will break out and great distress will occur. |
又此胎藏業報所發生分風起，令頭向下、足便向上，胎衣纏裹而趣產門。 |
In addition, the wind blows up due to the karmic consequences of the pregnancy, causing the head to go down, the feet to go up, and the fetal clothes to wrap around the birth door. |
其正出時，胎衣遂裂，分之兩腋。 |
When it was just coming out, the afterbirth split into two armpits. |
出產門時，名正生位。 |
When the birth gate is born, the name is correct and the position is born. |
生後漸次觸生分觸，所謂眼觸乃至意觸。 |
After birth, contact is gradually experienced, from eye contact to mind contact. |
次復隨墮施設事中，所謂隨學世事言說。 |
Again and again, in the process of giving and setting up things, it is said to follow the teachings of worldly affairs and talk about them. |
次復耽著家室，謂長大種類故，諸根成就故。 |
The next time I was busy with my family, it was said that it was because of the growth of the species and the success of all the roots. |
次造諸業，謂起世間工巧業處。 |
The subsequent creation of various karma is called the place where skillful karma in the world arises. |
次復受用境界，所謂色等若可愛、不可愛。 |
In the realm of repeated enjoyment, the so-called color and so on are cute and unlovable. |
受此苦樂，謂由先業因，或由現在緣。 |
Suffering this kind of pain and pleasure is said to be caused by previous karma or by current conditions. |
隨緣所牽，或往五趣，或向涅槃。 |
Depending on the circumstances, one may go to the five realms or to Nirvana. |
又諸有情，隨於如是有情類中自體生時，彼有情類於此有情作四種緣。 |
Furthermore, when all sentient beings arise within the same type of beings, they will have four kinds of conditions similar to that of this type of being. |
謂種子所引故，食所資養故，隨逐守護故，隨學造作身語業故。 |
It is said that it is attracted by seeds, nourished by food, protected by following, and created by body, speech, and actions following learning. |
初謂父母精血所引。 |
At first it was said that it was caused by the essence and blood of parents. |
次彼生已，知其所欲，方求飲食而用資長。 |
The next time he was born, he knew what he wanted, so he sought food and drink and used his talents to grow. |
次常隨逐，專志守護，不令起作非時之行及不平等行。 |
The next time, he will always follow him and guard him with all his heart, so that he will not make untimely and unequal actions. |
次令習學世俗言說等事。 |
Secondly, he was ordered to learn secular language and other things. |
由長大種類故，諸根成就故，此復於餘，此復於餘。 |
Because of the growth of the species and the completion of all the roots, this will be restored to the rest, and this will be restored to the rest. |
如是展轉，諸有情類無始時來受苦受樂，未曾獲得出苦樂法，乃至諸佛未證菩提。 |
In this way, all sentient beings have experienced suffering and happiness since time immemorial, and have never obtained the Dharma to escape suffering and happiness, and even the Buddhas have not achieved Bodhi. |
若從他聞音，及內正思惟，由如是故，方得漏盡。 |
If you listen to the sound from him and think rightly within, then you will be able to eliminate the leakage. |
如是句義甚為難悟。 |
The meaning of this sentence is very difficult to understand. |
謂我無有若分、若誰、若事，我亦都非若分、若誰、若事。 |
It is said that I have no such thing, no one, no such thing, and I am not such a common person, no one, and no such thing. |
如是略說內分死生已。 |
This is a brief introduction to the internal division of life and death. |
云何外分若壞若成？ |
Why is it so different from bad to successful? |
謂由諸有情所作能感成壞業故。 |
It is said that bad karma can be caused by the actions of sentient beings. |
若有能感壞業現前，爾時便有外壞緣起，由彼外分皆悉散壞，非如內分由壽量盡。 |
If there is any bad karma that can be felt, there will be external causes of bad karma, and all the external factors will be dissipated from them, unlike the internal factors that will be exhausted by the end of life. |
何以故？ |
Why? |
由一切外分所有麁色，四大所成，恒相續住，非如內分。 |
It is composed of all the external parts, all colors, and the four elements, and it continues to exist forever, unlike the internal parts. |
又感成器世間業，此業決定能引劫住，不增不減。 |
It also creates karma in the world, and this karma is determined to lead to tribulations that will neither increase nor decrease. |
若有情數，時無決定。 |
If there are feelings, there will be no decision. |
所以者何？ |
So what? |
由彼造作種種業故，或過一劫，或復減少乃至一歲。 |
Due to all kinds of karma he has done, he may pass a kalpa, or he may be reduced by even one year. |
又彼壞劫。 |
Another bad calamity. |
由三種災。 |
by three disasters. |
一者、火災，能壞世間，從無間獄乃至梵世。 |
First, fire can destroy the world, from Hell to Brahma. |
二者、水災，能壞一切，乃至第二靜慮。 |
The two, floods, can ruin everything, even second thoughts. |
三者、風災，能壞一切、乃至第三靜慮。 |
The third one, wind disaster, can destroy everything, even the third one. |
第四靜慮無災能壞。 |
The fourth is to meditate and think without disaster. |
由彼諸天身與宮殿俱生俱沒故，更無能壞因緣法故。 |
This is because the heavenly bodies and palaces are all born without being born, and they are even more incapable of destroying the causes and conditions. |
復有三災之頂。 |
There are three disasters again. |
謂第二靜慮、第三靜慮、第四靜慮。 |
It is called the second meditation, the third meditation, and the fourth meditation. |
又此世間二十中劫壞，二十中劫壞已空，二十中劫成，二十中劫成已住； |
Furthermore, this world has been destroyed for twenty kalpas, it has been destroyed for twenty kalpas, it has been completed for twenty kalpas, and it has been completed for twenty kalpas. |
如是八十中劫，假立為一大劫數。 |
In this way, eighty middle kalpas can be regarded as one big kalpa. |
又梵世間壽量一劫，此最後壞，亦最初成。 |
Moreover, the lifespan of the Brahma world is one kalpa. This is the last thing to be destroyed and the first thing to be made good. |
當知此劫異相建立。 |
You should know that the different phases of this tribulation have been established. |
謂梵眾天，二十中劫合為一劫，即依此劫施設壽量。 |
It is said that the Brahma gods, twenty middle kalpas are combined into one kalpa, and the lifespan is established according to this kalpa. |
梵前益天，四十中劫合為一劫，即依此劫施設壽量。 |
In front of Brahma, the heaven is benefited, and the forty middle kalpas are combined into one kalpa, and the longevity is established according to this kalpa. |
若大梵天，六十中劫合為一劫，即依此劫施設壽量。 |
If Brahma, the sixty middle kalpas are combined into one kalpa, then the lifespan will be calculated according to this kalpa. |
云何火災能壞世間？ |
Why can fire destroy the world? |
謂有如是時，世間有情壽量無限。 |
It is said that when this is the case, the lifespan of sentient beings in the world is infinite. |
從此漸減，乃至壽量經八萬歲。 |
From then on, it gradually decreased, until the life span was 80,000 years. |
彼復受行不善法故，壽量轉減，乃至十歲。 |
Because he is subjected to unwholesome dharma again, his lifespan will be shortened to ten years. |
彼復獲得厭離之心，受行善法，由此因緣，壽量漸增，乃至八萬。 |
He regains the mind of aversion, accepts and performs good deeds, and due to this cause and condition, his life span gradually increases, even to eighty thousand. |
如是壽量一減一增，合成一中劫。 |
In this way, the lifespan is reduced and increased, forming a middle calamity. |
又此中劫，復有三種小災出現。 |
Moreover, during this tribulation, three minor disasters appeared again. |
謂儉、病、刀。 |
It's called frugality, disease, and knife. |
儉災者，所謂人壽三十歲時，方始建立。 |
Those who are thrifty and disaster-free, so-called, can only be established when their life span is thirty years old. |
當爾之時，精妙飲食不可復得，唯煎煮朽骨共為讌會。 |
At that time, exquisite food and drink could not be regained, but boiled rotten bones were the only way to make a feast together. |
若遇得一粒稻、麥、粟、稗等子，重若末尼，藏置箱篋而守護之。 |
If you come across a grain of rice, wheat, millet, barnyard grass, etc., it is as heavy as a nun, hide it in a box and protect it. |
彼諸有情多無氣勢，蹎僵在地不復能起。 |
Those sentient beings were so many and without momentum that they froze on the ground and could no longer get up. |
由此飢儉，有情之類亡沒殆盡。 |
As a result, all sentient beings perished due to hunger and frugality. |
此之儉災經七年七月七日七夜，方乃得過。 |
This frugal disaster can only be overcome after seven years, seven days, seven days and seven nights. |
彼諸有情復共聚集，起下厭離。 |
Those sentient beings gathered together again, and became disgusted and separated. |
由此因緣，壽不退減，儉災遂息。 |
Due to this cause and effect, life span will not be reduced, and disasters of frugality will cease. |
又若人壽二十歲時，本起厭患今乃退捨。 |
Also, if a person has a life span of twenty years, he was originally tired of suffering but now he has given up. |
爾時多有疫氣、障癘、災橫、熱惱相續而生。 |
At that time, there are many diseases, obstructions, disasters, and heat annoyances that arise one after another. |
彼諸有情遇此諸病，多悉殞沒。 |
Many of those sentient beings who encountered these illnesses perished. |
如是病災經七月七日七夜，方乃得過。 |
Such illness and calamity can only be overcome if it lasts for seven days and seven nights in the seventh month. |
彼諸有情復共聚集，起中厭離。 |
Those sentient beings gather together again and become weary and separated. |
由此因緣，壽量無減，病災乃息。 |
Due to this reason, life span will not be reduced, and diseases and disasters will cease. |
又人壽十歲時，本起厭患今還退捨。 |
Also, when a person's life span is ten years old, he was originally tired of suffering but now he has given up. |
爾時有情展轉相見，各起猛利殺害之心。 |
At that time, people met each other, and each of them had the intention to kill violently. |
由此因緣，隨執草木及以瓦石，皆成最極銳利刀劍，更相殘害，死喪略盡。 |
Due to this fate, the grass, trees, and tiles and stones all became the sharpest swords, and they even killed each other, causing death and loss. |
如是刀災極經七日，方乃得過。 |
Such a disaster can be overcome only after seven days. |
爾時有情復有三種最極衰損。 |
At that time, there are three kinds of most extreme decline in sentient beings. |
謂壽量衰損、依止衰損、資具衰損。 |
It refers to the decline of life span, the decline of dependence, and the decline of equipment. |
壽量衰損者，所謂壽量極至十歲。 |
Those whose life span is diminished are said to have a life span of up to ten years. |
依止衰損者，謂其身量極至一搩，或復一握。 |
To stop the decline, it is said that the body size reaches the level of one stroke or one grasp. |
資具衰損者，爾時有情唯以粟稗為食中第一，以髮毼為衣中第一，以鐵為莊嚴中第一。 |
Those whose possessions are in decline, at that time, the sentient beings will only regard millet and millet as the first food, the hair silk as the first clothing, and the iron as the most solemn. |
五種上味悉皆隱沒，所謂酥、蜜、油、鹽等味，及甘蔗變味。 |
The five top flavors are all disappearing, such as the so-called crispy, honey, oil, salt and other flavors, as well as the off-flavor of sugarcane. |
爾時有情展轉聚集，起上厭離，不復退減。 |
At that time, the feelings spread and gather together, and they are disgusted and separated, and they will not fade away. |
又能棄捨損減壽量惡不善法，受行增長壽量善法，由此因緣，壽量、色力、富樂、自在皆漸增長，乃至壽量經八萬歲。 |
He can also abandon the evil and unwholesome dharma that reduces his lifespan, and accept and practice the good dharma that increases his lifespan. Through this cause and condition, his lifespan, color power, wealth, happiness, and freedom will all gradually increase, until his lifespan is eighty thousand years. |
如是二十減、二十增，合四十增減，便出住劫。 |
If there is a decrease of twenty, an increase of twenty, and a combined increase or decrease of forty, then the kalpa will be over. |
於最後增已，爾時那落迦有情唯沒不生。 |
At the end of the day, there was no love left in Naluaka. |
如是漸漸乃至沒盡，當知說名那落迦世間壞。 |
If it continues gradually and even endlessly, you should know that the name of Naraka is ruined in the world. |
如那落迦壞，傍生、餓鬼壞亦如是。 |
Just like the fall of the Kasha, the destruction of the living beings, and the destruction of hungry ghosts, the same is true. |
爾時人中隨一有情，自然法爾所得第二靜慮。 |
At that time, there is a feeling among people, and the natural method is the second meditation. |
其餘有情展轉隨學，亦復如是。 |
The rest of the sentient beings will continue to learn from you, and the same will happen. |
皆此沒已，生極淨光天眾同分中。 |
It's all over now, and all the heavenly beings who are born with the purest light are sharing it together. |
當知爾時說名人世間壞。 |
When you know, you say that famous people are bad in the world. |
如人趣既爾，天趣亦然。 |
Just as human beings are interested in it, so is nature's interest. |
當於此時，五趣世間居住之處無一有情可得，所有資具亦不可得。 |
At this time, no sentient being can be found in the residence of the five realms of the world, and all the equipment is also unavailable. |
非唯資具不可復得，爾時天雨亦不可得。 |
Not only the property cannot be recovered, but also the rain from the sky cannot be recovered. |
由無雨故，大地所有藥草叢林皆悉枯槁。 |
Because there is no rain, all the medicinal herbs and jungles on the earth are withered. |
復由無雨之所攝故，令此日輪熱勢增大。 |
Due to the absence of rain, the heat of the sun's disk increases. |
又諸有情能感壞劫業增上力故，及依六種所燒事故，復有六日輪漸次而現。 |
In addition, since all sentient beings can sense the bad karma and increase their power, and according to the six kinds of accidents, the six-day wheel will gradually appear again. |
彼諸日輪望舊日輪所有熱勢，踰前四倍。 |
Those sun discs looked at all the heat of the old sun disc, four times more than before. |
既成七已，熱遂增七。 |
Now that it has reached seven, the heat will increase by seven. |
云何名為六所燒事？ |
Why is it called Liusuo Burning? |
一、小大溝坑，由第二日輪之所枯竭； |
1. The small and large ditches and pits are exhausted by the second sun wheel; |
二、小河大河，由第三日輪之所枯竭； |
2. Small rivers and big rivers are dried up by the third sun wheel; |
三、無熱大池、由第四日輪之所枯竭； |
3. The great pool without heat is exhausted by the fourth sun chakra; |
四者、大海，由第五日輪及第六一分之所枯竭； |
Fourth, the sea is exhausted by the fifth sun disc and the sixth first part; |
五、蘇迷盧山及以大地，體堅實故，由第六一分及第七日輪之所燒然。 |
5. Sumilu Mountain and the surrounding earth are solid and are burned by the sixth and seventh sun discs. |
即此火焰為風所鼓，展轉熾盛、極至梵世。 |
That is to say, this flame is blown by the wind, spreads and blazes, reaching the Brahma world. |
又如是等，略為三事。 |
And so on, briefly mention three things. |
一、水所生事、謂藥草等，由初所槁； |
1. The things produced by water are called medicinal herbs, etc., which started from the beginning; |
二、即水事、由五所涸； |
2. Water matters, which are dried up by five; |
三、恒相續住體堅實事，由二所燒。 |
3. Eternal phase, continuous existence and solid matter are burned by the two. |
如是世界皆悉燒已，乃至灰墨及與餘影皆不可得，廣說如經。 |
In this way, the whole world has been burnt, and even the gray ink and the remaining shadows cannot be seen. It is widely spoken like a sutra. |
從此名為器世間已壞。 |
From then on, the world is said to be broken. |
滿足二十中劫。 |
Satisfy the twenty middle tribulations. |
如是壞已，復二十中劫住。 |
If this is done, he will live in another twenty kalpas. |
云何水災？ |
What about floods? |
謂過七火災已，於第二靜慮中，有俱生水界起，壞器世間，如水消鹽。 |
It is said that after the seven fires have passed, in the second meditation, the coexisting water element arises and destroys the world, just like water destroying salt. |
此之水界與器世間一時俱沒。 |
This world of water and the world of objects disappeared instantly. |
如是沒已，復二十中劫住。 |
If this is not the case, I will live in another twenty tribulations. |
云何風災？ |
Why the storm? |
謂七水災過已，復七火災； |
It is said that seven floods have passed, and seven fires have occurred again; |
從此無間，於第三靜慮中有俱生風界起，壞器世間，如風乾支節、復能消盡。 |
From then on, in the third period of meditation, the co-born wind element arises, and the broken objects in the world are like wind stems and branches, which can be eliminated again. |
此之風界與器世間一時俱沒。 |
The world of wind and the world of objects disappeared in an instant. |
所以者何？ |
So what? |
現見有一由風界發，乃令其骨皆悉消盡。 |
Now I see a creature originating from the wind realm, causing all its bones to disappear. |
從此壞已，復二十中劫住。 |
From now on, it has been destroyed, and it will live in twenty tribulations again. |
如是略說世間已壞。 |
In this way, the world is broken. |
云何世間成？ |
How can it be accomplished in this world? |
謂過如是二十中劫已，一切有情業增上力故，世間復成。 |
It is said that after twenty kalpas like this, all sentient beings' karma has increased in strength, and the world will be restored. |
爾時最初於虛空中，第三靜慮器世間成。 |
At that time, it was originally in the void, and the third meditation device was formed in the world. |
如第三靜慮，第二及初亦復如是。 |
Just like the third meditation, the same goes for the second and the first. |
爾時第三災頂有諸有情由壽盡故，業盡故，福盡故，從彼沒已，生第三靜慮。 |
At that time, the third calamity is caused by the end of life, the end of karma, and the end of blessings for all sentient beings. From this, the third level of tranquility arises. |
餘一切處，漸次亦爾。 |
Everything else is gradual. |
復從第二災頂生第二靜慮。 |
From the second calamity comes the second meditation. |
餘一切處，應知亦爾。 |
Everything else should be known. |
復從第一災頂，有一有情由壽等盡故，從彼沒已，生初靜慮梵世界中，為最大梵。 |
Again, from the top of the first calamity, there was a sentient being whose lifespan had expired. Since then, he has disappeared and meditated in the Brahman world at the beginning of his life. He is the greatest Brahman. |
由獨一故、而懷不悅。 |
Because of the uniqueness, I am displeased. |
便有希望： |
There is hope: |
今當云何令餘有情亦來生此。 |
Now why do you think that other sentient beings will be born here? |
當發心時，諸餘有情由壽等盡故，從第二靜慮沒已，生初靜慮彼同分中。 |
When the mind is aroused, all the other sentient beings, due to the expiration of their lifespans, have ceased to think about themselves from the second time, and have been in the same situation since the first time they were born. |
如是下三靜慮器及有情世間成已。 |
In this way, the three meditation instruments and the world of sentient beings have been completed. |
於虛空中，欲界四天宮殿漸成。 |
In the void, the four-day palace of the Desire Realm is gradually formed. |
當知彼諸虛空宮殿皆如化出。 |
You should know that all the palaces in the sky are like transformed. |
又諸有情，從極淨光天眾同分沒，而來生此諸宮殿中。 |
Furthermore, all sentient beings were dispersed from the heavens of pure light and came to be born in these palaces. |
餘如前說。 |
Yu said before. |
自此以後，有大風輪，量等三千大千世界，從下而起，與彼世界作所依持，為欲安立無有宮殿諸有情類。 |
From then on, there was a great wind wheel, measuring three thousand great thousand worlds, rising from below, supporting those worlds, and erecting no palaces for all sentient beings. |
此大風輪有二種相。 |
This great wind wheel has two aspects. |
謂仰周布及傍側布，由此持水令不散墜。 |
It is said that the cloth is spread around the back and on the side, so as to hold the water and prevent it from falling. |
次由彼業增上力故，於虛空界金藏雲興。 |
Secondly, due to the increased power of his actions, the clouds of gold treasures emerged in the void realm. |
從此降雨，注風輪上。 |
From then on, the rain fell on the wind wheel. |
次復起風，鼓水令堅，此即名為金性地輪。 |
The next time the wind blows up and the water blows up, it becomes strong. This is called the golden earth wheel. |
上堪水雨之所激注，下為風颷之所衝薄。 |
The upper part is stimulated by the water and rain, and the lower part is diluted by the wind. |
此地成已，即由彼業增上力故，空中復起諸界藏雲，又從彼雲降種種雨。 |
When this place is completed, that is, because of the increased power of this karma, clouds hidden in all realms will appear in the sky again, and various kinds of rain will fall from these clouds. |
然其雨水，乃依金性地輪而住。 |
However, the rainwater lives according to the golden earth wheel. |
次復風起，鼓水令堅。 |
The next time the wind picked up, the water was pumped up to make it strong. |
即由此風力所引故，諸有清淨第一最勝精妙性者，成蘇迷盧山。 |
That is to say, due to the force of this wind, those who have the purest, most sublime and exquisite nature become Sumilu Mountain. |
此山成已，四寶為體。 |
This mountain is complete, with the four treasures as its body. |
所謂金、銀、頗胝、琉璃。 |
The so-called gold, silver, pomegranate, and colored glaze. |
若中品性者，成七金山。 |
If you are of middle quality, you will become a mountain of seven golds. |
謂持雙山、毘那矺迦山、馬耳山、善見山、朅達洛迦山、持軸山、尼民達羅山。 |
It is called Chishuang Mountain, Penasuka Mountain, Malshan Mountain, Shanjian Mountain, Zhidalojia Mountain, Chizhou Mountain, and Nimindaro Mountain. |
如是諸山，其峯布列，各由形狀差別為名，繞蘇迷盧次第而住。 |
Such mountains, with their peaks arranged in rows, each named according to their different shapes, live in order around Sumilu. |
蘇迷盧量，高八萬踰繕那，廣亦如之，下入水際、量亦復爾。 |
Sumimilu measured it, it was eighty thousand high and more than ten thousand meters wide, and it was as wide as that. When it went down to the water, it was measured again. |
又持雙山，等彼之半。 |
He also holds two mountains and waits for half of them. |
從此次第，餘六金山其量漸減，各等其半。 |
From this time onwards, the quantity of the remaining six golden mountains gradually decreased, each equal to half. |
若下品性者，於蘇迷盧四邊七金山外，成四大洲及八中洲，并輪圍山。 |
For those of low character, outside the Seven Golden Mountains on the four sides of Sumilu, there are four continents and eight middle continents, and they are surrounded by mountains. |
此山輪圍四洲而住，量等尼民達羅之半。 |
This mountain circle surrounds the four continents and lives in it, which is equal to half of the Nimin Daro. |
復成非天宮殿，此宮在蘇迷盧下，依水而居。 |
It was restored into the Feitian Palace, which is located under Sumilu and lives by the water. |
復成大雪山及無熱池周圍崖岸。 |
It has been restored into the Snowy Mountains and the cliffs surrounding the heat-free pool. |
次成最下八大那洛迦處，諸大那洛迦，及獨一那洛迦、寒那洛迦、近邊那洛迦。 |
Next, there are the eight major Narakas at the bottom, all the major Narakas, the single Naraka, the Hannaraka, and the nearby Naraka. |
復成一分鬼、傍生處。 |
It has become a ghost and a living place. |
四大洲者，謂南贍部洲、東毘提訶洲、西瞿陀尼洲、北拘盧洲。 |
The four continents are the Nanbu Continent, the East Pitihe Continent, the West Qudani Continent, and the North Kulu Continent. |
其贍部洲，形如車箱； |
Its supporting island is shaped like a carriage; |
毘提訶洲，形如半月； |
Bitihezhou is shaped like a half moon; |
瞿陀尼洲，其形圓滿； |
Qudani Island has a perfect shape; |
北拘盧洲，其形四方。 |
North of Luzhou, its shape is square. |
贍部洲量，六千五百踰繕那； |
The amount of Zangbuzhou exceeds 6,500 pieces; |
毘提訶洲量，七千踰繕那； |
The amount of Bitihazhou is more than seven thousand; |
瞿陀尼洲量，七千五百踰繕那； |
The amount of Qudani Island is more than seven thousand five hundred. |
拘盧洲量，八千踰繕那。 |
The amount in Kuluzhou is more than eight thousand. |
又七金山，其間有水、具八支德，名為內海。 |
There are also seven golden mountains with water and eight branches of virtue in them, which are called the inner seas. |
復成諸龍宮。 |
It was restored into the Dragon Palace. |
有八大龍，並經劫住。 |
There are eight dragons, and they live in tribulation. |
謂持地龍王、歡喜近喜龍王、馬騾龍王、目支隣陀龍王、意猛龍王、持國龍王、大黑龍王、黳羅葉龍王。 |
They are called the Dragon King of the Earth, the Dragon King of Joy, the Dragon King of the Horse, the Mule Dragon, the Dragon King of Mu Zhi Ling Tuo, the Dragon King of the Fierce Mind, the Dragon King of the Country, the Great Black Dragon King, and the Dragon King of the Chiluo Ye. |
是諸龍王，由帝釋力，數與非天共相戰諍。 |
These dragon kings, under the power of Emperor Shi, are fighting against each other with Feitian. |
其諸龍眾類有四種。 |
There are four types of dragons. |
謂卵生、胎生、濕生、化生。 |
It is called egg-birth, viviparity, moisture-birth, and metamorphosis. |
妙翅鳥中，四類亦爾。 |
Among the wonderful-winged birds, there are four types. |
復有餘水，在內海外，故名外海。 |
There is still water outside the inner sea, so it is called the outer sea. |
又依蘇迷盧根，有四重級。 |
Also according to Sumilugen, there are four levels. |
從蘇迷盧初級，傍出一萬六千踰繕那量。 |
From the primary level of Sumilu, there are more than 16,000 pieces. |
即從此量，半半漸減，如其次第，餘級應知。 |
That is to say, from this measurement, half and half gradually decrease, and the remaining levels should be known as follows. |
有堅手神住最初級，血手神住第二級，常醉神住第三級，持鬘神住第四級。 |
The God of Firm Hands lives at the lowest level, the God of Bloody Hands lives at the second level, the God of Constant Drunkenness lives at the third level, and the God of Holding the Wand lives at the fourth level. |
蘇迷盧頂四隅之上有四大峯，各高五百踰繕那量。 |
There are four big peaks on the four corners of Sumilu Peak, each with a height of more than 500 meters. |
有諸藥叉，謂金剛手止住其中。 |
There are various yakshas, which are said to be stopped by the Vajra Hand. |
又持雙山，於其四面有四王都。 |
It also holds two mountains, with the capitals of the four kings on its four sides. |
東南西北隨其次第，謂持國、增長、醜目、多聞四大天王之所居止。 |
The four heavenly kings of south-east, north-west, and south-east are the residences of the state-holding, growth, ugly-eyes and multi-hearing kings. |
諸餘金山，是彼四王村邑部落。 |
Zhuyu Jinshan is the village and tribe of the four kings. |
又近雪山，有大金崖，名非天脅，其量縱廣五十踰繕那，善住龍王常所居鎮，又天帝釋時來遊幸。 |
Also close to the snow-capped mountains, there is the Great Golden Cliff, which is named Feitianjie. Its length and breadth are more than fifty tenna. It is the town where the Dragon King often lives, and the Emperor of Heaven comes to visit it during his release. |
此中有樹，名曰善住，多羅樹行，七重圍繞。 |
There is a tree here, named Shanzhu, and there are rows of Dora trees, surrounded by seven layers. |
復有大池，名漫陀吉尼，五百小池以為眷屬。 |
There is also a large pond named Mandajini, and five hundred small ponds are regarded as dependents. |
善住大龍與五百牝象前後圍繞，遊戲其池，隨欲變現，便入此池，採蓮花根以供所食。 |
Surrounded by the great dragon and five hundred female elephants, they played in the pond. Whenever their desires appeared, they would enter the pond and collect lotus roots for food. |
即於此側，有無熱大池，其量深廣各五十踰繕那； |
On this side, there is a great pool without heat, its depth and breadth are more than fifty tenna each; |
微細金沙遍布其底，八支德水彌滿其中，形色殊妙，端嚴憙見。 |
Fine golden sand is spread all over the bottom, and the eight branches of virtuous water are filled with it. The shape and color are wonderful, and the eyes are clear. |
從此派流為四大河。 |
From then on, the sect was divided into four major rivers. |
一名殑伽，二名信度，三名私多，四名縛芻。 |
One is Suga, two is Xindu, three is Siduo, and the fourth is Fuchu. |
復次，於蘇迷盧頂處中，建立帝釋天宮，縱廣十千踰繕那量。 |
Again, at the top of Sumilulu, a palace of Emperor Shakti was built, with a width of ten thousand and more than ten thousand squares. |
所餘之處，是彼諸天村邑聚落。 |
The rest are the villages, towns and settlements of those heavens. |
其山四面，對四大洲，四寶所成。 |
Its mountains are surrounded by four continents and are made of four treasures. |
謂對贍部洲，琉璃為面； |
It is said that facing Fanbuzhou, the surface is made of colored glaze; |
對毘提訶，白銀為面； |
To Bidhiha, silver is the face; |
對瞿陀尼，黃金為面； |
To Qudani, gold was the face; |
對拘盧洲，頗胝為面。 |
Facing Kuluzhou, we are quite familiar with each other. |
又贍部洲，循其邊際，有輪王路，真金所成，如四大王天有情膝量，沒住大海。 |
Also, along the edge of Zhenbu Island, there is the Wheel King Road, which is made of real gold. It is like the four kings of the heavens who measure it on their knees and do not dwell in the sea. |
若輪王出世，如彼膝量海水減焉。 |
If the Wheel King is born, it will be like measuring the sea water with his knees and it will be reduced. |
又無熱池南有一大樹，名為贍部，是故此洲從彼得名。 |
There is also a big tree in the south of Wure Pond, named Fanbu, so this continent is named after Peter. |
次於此北、有設拉末梨大樹叢林，四生種類妙翅諸鳥栖集其中。 |
Next to this, to the north, there is a jungle of Shilammali trees, in which all kinds of wonderful-winged birds of all kinds live. |
此四大洲各二中洲以為眷屬。 |
Each of these four continents and two middle continents are regarded as dependents. |
復有一洲，羅剎所住。 |
There is another continent where Rakshasa lives. |
如是器世間成已，有諸有情從極淨光天眾同分沒，來生此中。 |
In this way, when the world is completed, all sentient beings will be separated from the pure light heaven and be reborn in this world in the future. |
餘如前說。 |
Yu said before. |
此皆由彼感劫初業。 |
This is all due to his initial karma. |
此業第一，最勝微妙，欲界所攝； |
This karma is the first and most subtle, captured by the realm of desire; |
唯於此時此業感果，非於餘時。 |
The consequences of this karma will only be felt at this time, not in the rest of the time. |
爾時有情名劫初者。 |
At that time, there was a person who was called the beginning of the robbery. |
又彼有色從意所生。 |
And that color is born from the mind. |
如是一切，如經廣說。 |
Everything is like this, as the scriptures widely say. |
彼於爾時，未有家宅及諸聚落。 |
At that time, there were no homes or settlements. |
一切大地面皆平正。 |
All the earth is level and straight. |
自此以後，由諸有情福業力故，有地味生。 |
From then on, due to the blessings and karma of all sentient beings, the taste of earth arises. |
如是漸次，地餅、林藤，不種粳稻，自然出現，無糠無\xED\xA1\x95\xED\xBD\x96。 |
In this way, gradually, the ground cakes and forest vines will appear naturally without planting japonica rice, without chaff or \xED\xA1\x95\xED\xBD\x96. |
次有粳稻，有\xED\xA1\x95\xED\xBD\x96有糠。 |
Next there is japonica rice, then there is \xED\xA1\x95\xED\xBD\x96 and there is bran. |
次復處處粳稻叢生，於是有情方現攝受。 |
Again and again, japonica rice grows everywhere, so those who are interested can take it in. |
次由受用味等資緣，有情之類惡色便起，光明遂滅。 |
Secondly, by receiving the conditions of taste and other conditions, evil colors such as emotions arise, and the light is extinguished. |
其多食者惡色逾增，身極沈重。 |
Those who eat too much will have an excessively bad appearance and become extremely heavy. |
此諸有情互相輕毀，惡法現行。 |
These sentient beings despise each other, and evil laws are taking place. |
由此因緣，所有味等漸沒於地。 |
Due to this cause and condition, all tastes and so on gradually disappear from the ground. |
如經廣說。 |
As the scriptures say. |
復從此緣，諸有情類更相顧眄，便起愛染。 |
From this predestined relationship, all sentient beings pay more attention to each other, and love becomes attached to them. |
次由能感男女業故，一分有情男根生起，一分有情女根生起。 |
Secondly, due to the ability to feel the karma of men and women, one part of the sentient male root arises, and one part of the sentient female root arises. |
遞相陵犯，起諸邪行，遂為他人之所訶呰，方造室宅以自隱蔽。 |
When the Prime Minister invaded and committed various evil deeds, he was scolded by others, so he built a house to hide himself. |
復由攝受粳稻因故，遂於其地復起攝受。 |
Due to the resumption of japonica rice, the resumption of japonica rice was resumed in that place. |
由此緣已，更相爭奪，不與取法從此而生。 |
From this reason, they started to compete with each other, and the non-conformity came into being. |
即由此緣立司契者，彼最初王名大等意。 |
That is to say, for the person who established the contract due to this reason, his initial king's name had a great meaning. |
如是便有剎帝利眾、婆羅門眾、吠舍眾、戍陀羅眾出現世間。 |
In this way, the Kshatriyas, Brahmins, Vaishyas, and Shudras appeared in the world. |
漸次因緣，如經廣說。 |
Gradually, it is caused by causes and conditions, as the scriptures say. |
又彼依止光明既滅，世間便有大黑闇生，日月星宿漸漸而起。 |
And when the light he relied on was extinguished, great darkness arose in the world, and the sun, moon, and stars gradually emerged. |
其日輪量五十一踰繕那。 |
The number of his sun wheel is fifty-one, which exceeds that of Tsui. |
當知月輪其量減一。 |
You should know that the quantity of the moon wheel is reduced by one. |
日輪以火頗胝所成，月輪以水頗胝所成。 |
The sun's disk is made of fire, and the moon's disk is made of water. |
此二輪中，月輪行速及與不定。 |
Among these two rounds, the speed of the moon wheel varies. |
又彼日輪，恒於二洲俱時作明，復於二洲俱時作闇。 |
Furthermore, the sun wheel is always bright when the two continents are together, and it is dark when the two continents are together. |
謂於一日中，於一日出，於一夜半，於一日沒。 |
It means that it rises in the middle of the day, rises in the middle of the night, and disappears in the same day. |
又一切所有日月星宿，歷蘇迷盧處半而行，與持雙山高下量等。 |
And all the sun, moon and stars, traveling halfway through Sumilu, are as high and low as holding the twin mountains. |
又復日行時有遠近，若遠蘇迷盧，立為寒分； |
When traveling again, there are distances and distances. If you are far away from Su Milu, it will be cold. |
若近蘇迷盧，立為熱分。 |
If it is close to Sumilu, it will be hot. |
即由此故，沒有遲速。 |
Therefore, there is no delay. |
又此月輪，於上稍欹，便見半月。 |
Also, if you look at this moon wheel for a moment, you will see half a moon. |
由彼餘分障其近分，遂令不見。 |
The remaining part blocked the nearby part and made him disappear. |
如如漸側，如是如是漸現圓滿； |
Such as gradually sideways, such as such gradually appear perfect; |
若於黑分如如漸低，如是如是漸現虧減。 |
If in the black part the ru-ru gradually decreases, the ru-ru becomes gradually less and less. |
由大海中有魚鼈等影現月輪，故於其內有黑相現。 |
There are shadows of fish and turtles in the sea appearing on the moon wheel, so there is a black phase inside it. |
諸星宿中，其量大者十八拘盧舍量，中者十拘盧舍量，最小者四拘盧舍量。 |
Among the stars, the largest one is eighteen kulushes, the medium one is ten kulushes, and the smallest one is four kulushes. |
復次，於世間四姓生已，方乃發起順愛不愛五趣受業。 |
Again, after being born with the four surnames in the world, you can start to follow the five paths of love and receive karma. |
從此以後，隨一有情由感雜染增上業故，生那洛迦中作靜息王。 |
From then on, any sentient being who increases his karma due to impurities will be born in Naraka as the King of Peace. |
從此無間，有那洛迦卒，猶如化生，及種種苦具，謂銅鐵等那洛迦火起。 |
From then on, there will always be Naraka soldiers, like reincarnations, and all kinds of suffering tools, such as copper and iron, etc. Naraka fires arise. |
然後隨業有情於此受生，及生餘趣。 |
Then the sentient beings who follow the karma will be born here and enjoy the rest of their lives. |
如是百拘胝四大洲，百拘胝蘇迷盧，百拘胝六欲天，百拘胝梵世間，三千大千世界俱成俱壞。 |
In this way, the four continents are bounded by a hundred knots, the Sumulu is a hundred knots, the Six Desire Heavens are a hundred knots, the Brahma world is a hundred knots, and the three thousand great thousand worlds are both prosperous and destructive. |
即此世界有其三種。 |
That is, there are three types of this world. |
一、小千界，謂千日月乃至梵世，總攝為一。 |
1. The Small Thousand Realm, which refers to thousands of suns and moons and even the Brahma World, is integrated into one. |
二、中千界，謂千小千。 |
2. The middle thousand realm is called the thousand small thousand. |
三、大千界，謂千中千。 |
3. The Great Thousand Realm is called a thousand within a thousand. |
合此名為三千大千世界。 |
Together these are called the Three Thousand Great Thousand Worlds. |
如是四方上下無邊無際三千世界，正壞正成。 |
In this way, there are three thousand worlds boundless in the four directions, up and down, with good and bad becoming good and bad. |
猶如天雨，注如車軸，無間無斷，其水連注，墮諸方分。 |
Just like the rain from the sky, it pours down like the axle of a cart, without interruption. The water pours continuously and falls in various directions. |
如是世界遍諸方分，無邊無際，正壞正成。 |
Such a world is divided into all directions, boundless, good and bad, good and bad. |
即此三千大千世界名一佛土。 |
That is to say, this three thousand great thousand worlds is called the Buddha Land. |
如來於中現成正覺，於無邊世界施作佛事。 |
The Tathagata attains enlightenment in the middle and performs Buddhist services in the boundless world. |
如是安立世界成已，於中五趣可得，謂那洛迦、傍生、餓鬼、人、天。 |
Once the world has been established in this way, five interests can be found in it, namely Naraka, living beings, hungry ghosts, humans, and gods. |
及四生可得，謂卵生、胎生、濕生、化生。 |
The four births can be obtained, namely egg birth, womb birth, moisture birth, and transformation birth. |
復有六種依持。 |
There are six kinds of support again. |
復有十種時分，謂時、年、月、半月、日、夜、剎那、怛剎那、臘縛、目呼剌多。 |
There are ten kinds of time and division, namely hour, year, month, half-moon, day, night, moment, moment, lafu, and muhu laduo. |
復有七攝受事。 |
There are seven more things to take care of. |
復有十種身資具。 |
There are ten kinds of physical equipment. |
復有十種受欲者，此如中阿笈摩說。 |
There are also ten kinds of desires, as Agama said in this Tathagata. |
復有八數隨行。 |
There are eight figures accompanying him again. |
復有八世法，謂得、不得、若譽、若毀、稱、譏、苦、樂。 |
Again, there are eight dharma, namely, attainment, failure, praise, disgrace, praise, ridicule, suffering, and happiness. |
復有三品，謂怨、親、中。 |
There are three more grades, namely resentment, affinity and neutrality. |
復有三種世事。 |
There are three kinds of worldly things. |
復有三種語言。 |
There are three languages. |
復有二十二種發憤。 |
There are twenty-two kinds of motivation. |
復有六十二種有情之類。 |
There are sixty-two kinds of sentient beings. |
又有八位。 |
Eight more. |
復有四種入胎。 |
There are four kinds of entrance into the womb. |
復有四種威儀。 |
There are four kinds of majesty. |
復有六種活命。 |
There are six kinds of life again. |
復有六種守護。 |
There are six kinds of protection. |
復有七種苦。 |
There are seven kinds of suffering again. |
復有七種慢。 |
There are seven kinds of slowness. |
復有七種憍。 |
There are seven more kinds of grief. |
復有四種言說。 |
There are four more ways to speak. |
復有眾多言說句。 |
There are many more words to say. |
云何那落迦趣？ |
Why is that Luojia interesting? |
謂種果所攝那洛迦諸蘊，及順那洛迦受業。 |
It is said that the fruits of the seed are captured by the Naraka aggregates and follow the Naraka to receive the karma. |
如那洛迦趣如是，傍生、餓鬼、人、天、如其所應盡當知。 |
Just like the Luojia interest, you should know that living beings, hungry ghosts, humans, and gods are in their proper place. |
云何卵生？ |
How can you lay eggs? |
謂諸有情破㲉而出。 |
It is said that all sentient beings break through and come out. |
彼復云何？ |
What's the answer? |
如鵞、雁、孔雀、鸚鵡、舍利鳥等。 |
Such as geese, geese, peacocks, parrots, relic birds, etc. |
云何胎生？ |
Why is it possible to give birth to a fetus? |
謂諸有情胎所纏裹，剖胎而出。 |
It is said that all sentient beings are entangled in the fetus and come out of the fetus. |
彼復云何？ |
What's the answer? |
如象、馬、牛、驢等。 |
Such as elephant, horse, ox, donkey, etc. |
云何濕生？ |
Why is it so wet? |
謂諸有情隨因一種濕氣而生。 |
It is said that all sentient beings are born due to a kind of moisture. |
彼復云何？ |
What's the answer? |
如蟲、蝎、飛蛾等。 |
Such as insects, scorpions, moths, etc. |
云何化生？ |
Why is it transformed? |
謂諸有情業增上故，具足六處而生，或復不具。 |
It is said that because the karma of all sentient beings has increased, they are born with the six bases, or they no longer have them. |
彼復云何？ |
What's the answer? |
如天、那洛迦全，及人、鬼、傍生一分。 |
Such as heaven and Naluojia, as well as humans, ghosts, and living beings. |
云何六種依持？ |
What are the six kinds of support? |
一、建立依持，謂最下風輪及水輪、地輪。 |
1. Establish support, which is called the bottom wind wheel, water wheel, and earth wheel. |
令諸有情不墜下故起，是名依持。 |
Keeping sentient beings from falling and rising up is called support. |
二、藏覆依持，謂屋宇等。 |
2. Hidden, covered and supported, it is called a house, etc. |
為諸有情離流漏等所損故起，是名依持。 |
It arises because of the damage caused by beings such as being free from flow, leakage, etc. This is called support. |
彼屋宇等略有三種。 |
There are three types of houses. |
或由造作，或不由造作，或宮殿化起。 |
Either by fabrication, or not by fabrication, or transformed into a palace. |
三、豐稔依持，為諸有情段食故起，是名依持。 |
3. Fengmin relies on support, which arises from the food of all sentient beings. This is called relying on support. |
四、安隱依持，為諸有情離刀仗等所害故起，是名依持。 |
4. Safe and secure support arises from being harmed by sentient beings such as swords and swords. This is called support. |
五、日月依持，為諸有情見色故起，是名依持。 |
5. The support of the sun and the moon arises for all sentient beings to see form. This is called support. |
六、食依持，謂四食。 |
6. Food depends on maintaining, which is called the four kinds of food. |
一、段食，二、觸食，三、意思食，四、識食。 |
1. Segment eating, 2. Touching food, 3. Mind eating, 4. Recognizing food. |
為諸有情任持身故起，是名依持。 |
To hold oneself for all sentient beings is called support. |
云何七種攝受事？ |
What are the seven kinds of photography? |
一、自父母事，二、妻子事，三、奴婢僕使事，四、朋友官僚兄弟眷屬事，五、田宅邸肆事，六、福業事及方便作業事，七、庫藏事。 |
1. Things to do with your parents, 2. Things to do with your wife, 3. Things to do with servants, 4. Things to do with friends, officials, brothers, and family members, 5. Things to do in the fields and houses, 6. Things to do for good fortune and convenience, and 7. Things to store. |
云何十種身資具？ |
What are the ten physical qualifications? |
一、食，二、飲，三、乘，四、衣，五、莊嚴具，六、歌笑舞樂，七、香鬘塗末，八、什物之具，九、照明，十、男女受行。 |
1. Food, 2. Drinking, 3. Vehicles, 4. Clothing, 5. Decorative utensils, 6. Singing, laughter, dancing and music, 7. Incense and garlands, 8. Real objects and utensils, 9. Illumination, 10. Men and women receiving and practicing . |
云何八數隨行？ |
Why are there eight figures accompanying you? |
謂諸世間數數隨所行事。 |
It means that everything in the world can be done according to the situation. |
一、蔽覆事，二、瑩飾身事，三、威儀易奪事，四、飲食事，五、睡眠事，六、交會事，七、屬彼勤劬事，八、屬彼言說事。 |
1. Covering things, 2. Decorating one's body, 3. Prestige is easily taken away, 4. Eating and drinking things, 5. Sleeping things, 6. Meeting things, 7. Things belonging to that person's diligence, 8. Things belonging to that person's speech. |
云何三種世事？ |
What are the three worldly things? |
一、語言談論，更相慶慰事； |
1. Talking in language helps to celebrate and comfort each other; |
二、嫁娶賓主，更相飲噉事； |
2. Marry the host and the guest, drink and eat together; |
三、於起作種種事中，更相營助事。 |
3. Help each other in doing various things. |
云何三種語言？ |
Why three languages? |
謂有法語言、無法語言，及餘語言。 |
It is said that there is legal language, there is no language, and there are other languages. |
有法語言者，謂宣說厭捨，離諸纏蓋趣可愛樂等。 |
Those who have the language of Dharma are those who proclaim the distaste for equanimity, freedom from all entanglements, interests, loveliness, joy, etc. |
廣說如經。 |
Speak widely as scripture. |
無法語言者，謂染污心說飲食等。 |
Those who are unable to speak are said to have a polluted mind, food, etc. |
餘語言者，謂無記心所起言說。 |
Those who have more words are those who speak without remembering them. |
云何二十二種發憤？ |
Why are there twenty-two kinds of anger? |
一、偽斗，二、偽稱，三、偽函，四、邪業方便，五、拒鬪，六、輕調，七、違反，八、諍訟，九、罵詈，十、忿怒，十一、訶責，十二、迫脅，十三、捶打，十四、殺害，十五、繫縛，十六、禁閉，十七、割截，十八、驅擯，十九、諂曲，二十、矯誑，二十一、陷逗，二十二、妄語。 |
1. False fight, 2. False claim, 3. False letter, 4. Convenience of evil karma, 5. Rejection, 6. Minor criticism, 7. Violation, 8. Litigation, 9. Swearing, 10. Anger, Eleven, blame, twelve, coercion, thirteen, beat, fourteen, kill, fifteen, tie, sixteen, confinement, seventeen, cut off, eighteen, expel, nineteen, flattery, Twenty-one, falsehood, twenty-one, teasing, twenty-two, lies. |
云何六十二種有情之類？ |
Why are there sixty-two kinds of sentient beings? |
一、那洛迦，二、傍生，三、鬼，四、天，五、人，六、剎帝利，七、婆羅門，八、吠舍，九、戍陀羅，十、女，十一、男，十二、非男非女，十三、劣，十四、中，十五、妙，十六、在家，十七、出家，十八、苦行，十九、非苦行，二十、律儀，二十一、不律儀，二十二、非律儀非不律儀，二十三、離欲，二十四、未離欲，二十五、邪性聚定，二十六、正性聚定，二十七、不定聚定，二十八、苾芻，二十九、苾芻尼，三十、正學，三十一、勤策男，三十二、勤策女，三十三、近事男，三十四、近事女，三十五、習斷者，三十六、習誦者，三十七、淨施人，三十八、宿長，三十九、中年，四十、少年，四十一、軌範師，四十二、親教師，四十三、共住弟子及近住弟子，四十四、賓客，四十五、營僧事者，四十六、貪利養恭敬者，四十七、厭捨者，四十八、多聞者，四十九、大福智者，五十、法隨法行者，五十一、持經者，五十二、持律者，五十三、持論者，五十四、異生，五十五、見諦，五十六、有學，五十七、無學，五十八、聲聞，五十九、獨覺，六十、菩薩，六十一、如來，六十二、轉輪王。 |
1. Naraka, 2. Paraborn, 3. Ghost, 4. Heaven, 5. Human, 6. Kshatriya, 7. Brahmin, 8. Vaishya, 9. Shudra, 10. Female, 11. , male, twelve, neither male nor female, thirteen, inferior, fourteen, average, fifteen, wonderful, sixteen, at home, seventeen, monk, eighteen, ascetic, nineteen, not ascetic, twenty, Discipline, twenty-one, no discipline, twenty-two, non-discipline, not non-discipline, twenty-three, separation from desire, twenty-four, not separated from desire, twenty-five, accumulation of evil nature, twenty-six , positive nature gathers concentration, twenty-seven, indefinite concentration, twenty-eight, Bi Cu, twenty-nine, Bi Cu Ni, thirty, Zhengxue, thirty-one, diligent man, thirty-two, diligent woman , Thirty-three, the male of immediate affairs, Thirty-four, the female of immediate affairs, Thirty-five, the habitual judge, Thirty-six, the reciter, Thirty-seven, the pure donor, Thirty-eight, the elder, thirty 9. Middle-aged, 40. Young man, 41. Standard teacher, 42. Personal teacher, 43. Disciples who live together and those who live nearby, 44. Guests, 45. Those who work as monks , forty-six, those who are greedy for profit and respect, forty-seven, those who hate giving up, forty-eight, those who have learned a lot, forty-nine, those who are blessed and wise, fifty, those who follow the Dharma, fifty-one, those who uphold the sutras, fifty 2. Those who hold the law, 53. Those who hold the doctrine, 54. Different births, 55. Seeing the truth, 56. Learning, 57. Unlearning, 58. Voice-hearers, 50. 9. Solitary Enlightenment, 60. Bodhisattva, 61. Tathagata, 62. Wheel-turning King. |
此轉輪王復有四種。 |
There are four kinds of this wheel-turning king. |
或王一洲，或二三四。 |
Or Wang Yizhou, or two, three, four. |
王一洲者，有鐵輪應； |
Those who are king of a continent will have an iron wheel to respond; |
王二洲者，有銅輪應； |
For those in the second continent of the king, there will be a bronze wheel to respond; |
王三洲者，有銀輪應； |
Those who are kings of the three continents will have a silver wheel to respond; |
王四洲者，有金輪應。 |
Those who rule the four continents will have a golden wheel to respond. |
云何八位？ |
What are the eight? |
謂處胎位、出生位、嬰孩位、童子位、少年位、中年位、老年位、耄熟位。 |
It is called fetal position, birth position, infant position, child position, youth position, middle-aged position, old age position, and mature position. |
處胎位者，謂羯羅藍等。 |
Those who are in the fetal position are called Jia Luo Lan and others. |
出生位者，謂從此後乃至耄熟。 |
Those who are born in the position are said to be mature from then on. |
嬰孩位者，謂乃至未能遊行嬉戲。 |
Those in the baby position are said to be unable to even walk and play. |
童子位者，謂能為彼事。 |
Those who are in the position of a boy are said to be able to do that. |
少年位者，謂能受用欲塵，乃至三十。 |
Those who are in the young position are said to be able to use the desires and desires, even to thirty. |
中年位者，謂從此位乃至五十。 |
A middle-aged person is said to be from this position to fifty. |
老年位者，謂從此位乃至七十。 |
Those in the old age position are said to be from this position to seventy. |
從此以上，名耄熟位。 |
From then on, he was named the old man. |
云何四種入胎？ |
Why are there four ways to enter the womb? |
一、正知而入，不正知住出； |
1. Enter with correct understanding, stay out without correct understanding; |
二、正知入住，不正知而出； |
2. Right knowledge moves in, wrong knowledge leaves; |
三、俱能正知； |
3. All are capable of correct understanding; |
四、俱不正知。 |
4. Neither has correct knowledge. |
初謂輪王，二謂獨覺，三謂菩薩，四謂所餘有情。 |
The first one is called the Wheel King, the second one is called Solitary Enlightenment, the third one is called Bodhisattva, and the fourth one is called the remaining sentient beings. |
云何六種活命？ |
Why are there six ways to survive? |
一、營農，二、商賈，三、牧牛，四、事王，五、習學書算計數及印，六、習學所餘工巧業處。 |
1. Farming, 2. Being a merchant, 3. Cattle herding, 4. Serving the king, 5. Learning to write, count and seal, 6. Learning to do other craftsmanship. |
云何六種守護？ |
What are the six kinds of protection? |
謂象軍、馬軍、車軍、步軍、藏力、友力。 |
They are called elephant army, horse army, chariot army, infantry army, Tibetan force and friendly force. |
云何七種苦？ |
Why are there seven kinds of suffering? |
謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦。 |
It means the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of resentment and hatred, the suffering of separation from love, and the suffering of not being able to seek what you want. |
云何七種慢？ |
Why are there seven kinds of slowness? |
謂慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢。 |
It is said to be slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow, too slow. |
云何七種憍？ |
What are the seven kinds of sorrow? |
謂無病憍、少年憍、長壽憍、族姓憍、色力憍、富貴憍、多聞憍。 |
It means no illness, youth, longevity, family name, sex, wealth, and knowledge. |
云何四種言說？ |
Why are there four kinds of language? |
謂依見、聞、覺、知所有言說。 |
It means that all speech is based on seeing, hearing, feeling, and knowing. |
依見言說者，謂依眼故，現見外色，由此因緣，為他宣說，是名依見言說。 |
To speak according to sight is to rely on the eyes to see the external form, and to pronounce it for him based on this cause and condition. This is called speaking according to sight. |
依聞言說者，謂從他聞，由此因緣，為他宣說，是名依聞言說。 |
To speak in accordance with what has been heard is to say that one has heard from another person and, based on this cause and condition, has spoken for him. This is called speaking in accordance with what has been heard. |
依覺言說者，謂不見不聞，但自思惟、稱量、觀察，由此因緣，為他宣說，是名依覺言說。 |
Those who speak according to enlightenment do not see or hear, but they think, weigh, and observe themselves, and based on the causes and conditions, they declare it to others. This is called speaking according to enlightenment. |
依知言說者，謂各別於內、所受、所證、所觸、所得，由此因緣，為他宣說，是名依知言說。 |
To speak according to knowledge is to say that it is different from what is experienced, realized, touched, and obtained within the body. According to the causes and conditions, it is declared for others. This is called speaking according to knowledge. |
云何眾多言說句？ |
Why so many words? |
謂即此亦名釋詞句，亦名戲論句，亦名攝義句，如是等類，眾多差別。 |
It is said that this is also called an explanation of words and sentences, a drama theory sentence, a meaning-taking sentence, and so on, with many differences. |
又諸字母能攝諸義，當知亦名眾多言說句。 |
Moreover, each letter can capture various meanings, so you should know that it is also called many words and sentences. |
彼復云何？ |
What's the answer? |
所謂地、根、境、法、補特伽羅、自性、差別、作用、自、他、有、無、問、答、取、與、正性、邪性句。 |
The so-called earth, root, environment, law, bu Te Jia Luo, self-nature, difference, function, self, other, existence, non-existence, question, answer, taking, and, righteous nature and evil nature. |
又有聽制、功德、過失、得、不得、毀、譽、苦、樂、稱、譏、堅妙、智退、沈、量、助伴、示現、教導、讚勵、慶慰句。 |
There are also words such as listening to restraint, merit, fault, gain, failure, disgrace, praise, pain, joy, praise, ridicule, wisdom, wisdom, silence, measurement, companionship, manifestation, instruction, praise, and celebration. |
又有七言論句，此即七例句。 |
There are also seven comment sentences, these are seven example sentences. |
謂補盧沙、補盧衫、補盧崽拏、補盧沙耶、補盧沙䫂、補盧殺娑、補盧鎩，如是等。 |
It is called Bu Lusha, Bu Lushan, Bu Lu Zaina, Bu Lu Shaye, Bu Lu Shayi, Bu Lu Shasuo, Bu Lu Qi, and so on. |
復有施設、教勅、標相、靜息、表了、軌則、安立、積集、決定、配屬、驚駭、初、中、後句。 |
There are facilities, instructions, signs, rest, expression, rules, establishment, accumulation, decision, attachment, fear, beginning, middle and last sentences. |
族姓等、立宗、言說、成辦、受用、尋求、守護、羞恥、憐愍、堪忍、怖畏、簡擇句。 |
Family name, etc., establish a clan, speak out, accomplish, use, seek, protect, shame, pity, tolerate, fear, simple sentences. |
又有父母妻子等，一切所攝資具，應當廣說。 |
There are also parents, wives, etc., and all the possessions and possessions taken should be widely disclosed. |
及生老等，乃至所求不得、愁歎、少年、無病、長壽、愛會、怨離、所欲隨應、若不隨應，往來、顧視、若屈若申、行住坐臥、警悟、語默、解睡、解勞句。 |
As well as birth and old age, etc., even if you cannot get what you want, sigh, be young, be free from illness, live a long life, meet love, resent and separate, respond to what you want, if not, go to and fro, look around, bend or bow, walk, stand, sit or lie down, be alert, Sentences for silence, relief from sleep, and relief from labor. |
又有飲噉、咀味、串習、不串習、放逸、不放逸、廣略、增減、尋伺、煩惱、隨煩惱、戲論、離戲論、力劣、所成、能成、流轉、定異、相應、勢速、次第、時、方、數、和合、不和合、相似、不相似句。 |
There are also drinking, chewing, habit, not habit, letting go, not letting go, broad, increasing or decreasing, seeking, worrying, following worries, drama theory, separation drama theory, poor strength, what is accomplished, what can be accomplished , flow, difference, correspondence, momentum, sequence, time, direction, number, harmony, disharmony, similarity, dissimilarity sentences. |
又有雜糅、共有、現見、不現見、隱顯句。 |
There are also mixed, shared, present, non-present, and hidden-explicit sentences. |
又有能作、所作、法律、世事、資產、真妄、利益、非利益、骨體、疑慮、驚怪句。 |
There are also capable, done, law, worldly affairs, assets, true and false, interests, non-interests, bones, doubts, and surprising sentences. |
又有怯弱、無畏、顯了、不顯了、殺害、繫縛、禁閉、割截、驅擯句。 |
There are also cowardice, fearlessness, visible, invisible, killing, binding, confinement, cutting, and driving away sentences. |
又有罵詈、忿怒、捶打、迫脅、訶責、燒爛、燥暑、摧伏、渾濁、聖教隨逐比度句。 |
There are also curses, anger, beatings, coercion, scolding, burning, dryness, subjugation, turbidity, and holy teachings. |
瑜伽師地論卷第二 |
Volume 2 of Yogi's Earth Treatise |
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#------------------------------------------------ -------------------------- |
#【經文資訊】大正新脩大藏經 第 30 冊 No. |
#【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No. |
1579 瑜伽師地論 |
1579 Yogi's Discourse on Earth |
#【版本記錄】發行日期： |
#[Version Record] Release date: |
2023-12，最後更新： |
2023-12, last updated: |
2023-11-09 |
2023-11-09 |
#【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 |
#【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka" |
#【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，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點 |
#[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database |
#【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】 |
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database] |
#---------------------------------------------------------------------- |
#------------------------------------------------ -------------------------- |
瑜伽師地論卷第三彌勒菩薩說 |
The Sayings of Maitreya Bodhisattva, Volume 3 of the Yogi Earth Treatise |
三藏法師玄奘奉 詔譯 |
Translated by the imperial edict of Tripitaka master Xuanzang |
本地分中意地第二之三 |
The second-third favorite place in the local score |
復次，即前所說自性乃至業等五事，當知皆由三處所攝。 |
Again, it should be known that the five things such as self-nature and even karma mentioned above are all captured by three places. |
謂由色聚故，心心所品故，及無為故。 |
It is said that it is due to the accumulation of form, the taste of the mind, and the reason of inaction. |
除餘假有法。 |
There is a way to eliminate the remaining leave. |
今當先說色聚諸法。 |
Now let’s talk about the various methods of form accumulation first. |
問： |
ask: |
一切法生，皆從自種而起。 |
All dharma comes from its own seed. |
云何說諸大種能生所造色耶？ |
How can we say that all the great seeds can produce created colors? |
云何造色依彼，彼所建立，彼所任持，彼所長養耶？ |
Why do you create colors based on it, establish it, sustain it, and support it? |
答： |
answer: |
由一切內外大種及所造色種子，皆悉依附內相續心。 |
All internal and external major seeds and created material seeds are all dependent on the inner continuity mind. |
乃至諸大種子未生諸大以來，造色種子終不能生造色。 |
Even before the great seeds have given birth to all great things, the seeds of form cannot give birth to form. |
要由彼生，造色方從自種子生，是故說彼能生造色，要由彼生為前導故。 |
It must be born from that, and the created form will arise from the self-seed. Therefore, it is said that it can produce created form, and it must be born from that. |
由此道理，說諸大種為彼生因。 |
Based on this principle, it is said that all major seeds are the cause of his birth. |
云何造色依於彼耶？ |
Why does the creation of color depend on him? |
由造色生已，不離大種處而轉故。 |
It is born from the creation of matter and does not leave the great seed place. |
云何彼所建立？ |
Where did he build it? |
由大種損益，彼同安危故。 |
Due to the large profits and losses, they share the same safety and danger. |
云何彼所任持？ |
Why is it that he holds any responsibility? |
由隨大種等量不壞故。 |
Because the same quantity as the big ones is not bad. |
云何彼所長養？ |
How can I support him? |
由因飲食、睡眠、修習梵行三摩地等，依彼造色倍復增廣，故說大種為彼養因。 |
Because of eating, drinking, sleeping, practicing Brahma Samadhi, etc., the created color will multiply and expand according to it, so it is said that the great seed is the cause of its nourishment. |
如是諸大種望所造色有五種作用應知。 |
It should be understood that the colors created by these great desires have five functions. |
復次，於色聚中、曾無極微生。 |
Again, in the rupa kalapas, there were infinitesimal births. |
若從自種生時，唯聚集生，或細或中或大。 |
If it arises from self-seeding, it will only be produced by gathering, whether it is small, medium or large. |
又非極微集成色聚。 |
It is not an extremely small collection of rupas. |
但由覺慧分析諸色極量邊際，分別假立以為極微。 |
However, through the analysis of the extreme limits of various forms by the wisdom of enlightenment, the false ones are judged to be extremely small. |
又色聚亦有方分，極微亦有方分，然色聚有分非極微。 |
Furthermore, rupas also have divisions, and even the smallest rupas have divisions. However, rupas have divisions, but they are not extremely subtle. |
何以故？ |
Why? |
由極微即是分，此是聚色所有，非極微復有餘極微，是故極微非有分。 |
From the very subtle, it is divided. This is all the gathered matter. If it is not extremely subtle, there will be more than the extremely subtle. Therefore, the extremely subtle is not divided. |
又不相離有二種。 |
There are two kinds of inseparability. |
一、同處不相離。 |
1. We are in the same place but never separated. |
謂大種極微與色香味觸等，於無根處有離根者，於有根處有有根者，是名同處不相離。 |
It is said that the great seeds are extremely small and have color, fragrance, touch, etc. Where there are no roots, there are those who are separated from the roots, and where there are roots, there are those who are rooted. This is called being in the same place and not separated from each other. |
二、和雜不相離。 |
2. Be inseparable from miscellaneous things. |
謂即此大種極微與餘聚集，能造、所造色處俱故，是名和雜不相離。 |
It is said that this great seed is extremely small and gathered together, and it can create and create all the forms. This name is inseparable from the mixture. |
又此遍滿聚色，應知如種種物，石磨為末，以水和合，互不相離； |
Furthermore, this pervasive and concentrated form should be understood to be like various things, ground by stone grinding, mixed with water, and not separated from each other; |
非如胡麻、綠豆、粟、稗等聚。 |
It is not like the gathering of flax, mung beans, millet, barnyard grass, etc. |
又一切所造色皆即依止大種處，不過大種處量； |
Moreover, all created forms are dependent on the great seed, but cannot be measured in the great seed; |
乃至大種所據處所，諸所造色還即據此； |
Even where the great seed is located, all the created forms are based there; |
由此因緣，說所造色依於大種。 |
From this cause and condition, it is said that the created form depends on the great species. |
即以此義，說諸大種名為大種。 |
That is to say, in this sense, all major species are called major species. |
由此大種其性大故，為種生故。 |
This is why the nature of the great seed is great, and it is the reason why the seed is born. |
復次，於諸色聚中，略有十四種事。 |
Again, there are fourteen things in the various forms. |
謂地、水、火、風、色、聲、香、味、觸，及眼等五根。 |
It refers to the five roots of earth, water, fire, wind, color, sound, fragrance, taste, touch, and eyes. |
除唯意所行色。 |
Except for the color of the mind. |
一切色聚，有色諸根所攝者，有一切，如所說事界。 |
All form gatherings, those taken by the various roots of form, have everything, as mentioned in the world of events. |
如有色諸根所攝聚如是，有色諸根所依大種所攝聚亦爾。 |
Just as the various roots of color are captured and gathered in this way, the same is true for the large seeds to which the various roots of color depend. |
所餘色聚，除有色諸根，唯有餘界。 |
The remaining form aggregates, apart from the roots of form, are only the remaining realms. |
又約相攝有十四事，即由相攝施設事極微。 |
There are also fourteen things about Xiangshe, that is, the facilities and facilities provided by Xiangshe are very small. |
若約界攝，隨於此聚有爾所界，即說此聚爾所事攝。 |
If there is an agreement about the boundaries, then there is a boundary for this gathering, that is to say, what this gathering is about is photographed. |
若約不相離攝，或內、或外所有諸聚。 |
If the agreement is not separated from each other, there will be all kinds of gatherings, whether inside or outside. |
隨於此聚中，乃至有爾所法相可得，即說此聚爾所事攝應知。 |
Along with this gathering, you will even have the appearance of the Dharma that you can get, that is to say, you should know what you are doing in this gathering. |
所以者何？ |
So what? |
或有聚中唯一大種可得。 |
There may be the only large species available in the gathering. |
如石、末尼、真珠、琉璃、珂貝、璧玉、珊瑚等中，或池、沼、溝、渠、江、河等中，或火焰、燈燭等中，或四方風輪有塵、無塵風等中，或有聚中，二大種可得。 |
Such as in stones, moni, pearls, lapis lazuli, shells, jade, corals, etc., or in ponds, swamps, ditches, ditches, rivers, etc., or in flames, lamps, candles, etc., or there is dust or dust in the four wind wheels. There are two major types available: dust-free wind, etc., or gathering. |
如雪、濕樹、葉、花、果等中，或熱末尼等中。 |
Such as snow, wet trees, leaves, flowers, fruits, etc., or hot moni, etc. |
或有聚中三大種可得。 |
There may be three major types of Juzhong available. |
如即熱樹等中，或動搖中。 |
For example, the tree is hot, etc., or is shaking. |
或有聚中四大種可得。 |
There may be four major types of Juzhong available. |
謂於內色聚中。 |
It is called inner color concentration. |
如薄伽梵說： |
As Bhagavan said: |
於各別內身、若髮毛等乃至糞穢，是內地界； |
In each inner body, hair, hair, etc., or even excrement, are the inner realm; |
若小便等，是內水界； |
If it is urine, etc., it is the internal water realm; |
若於身中所有煖等，是內火界； |
If there is warmth etc. in the body, it is the inner fire realm; |
若上行等風，是內風界。 |
If it goes up and waits for the wind, it is the inner wind realm. |
如是若於此聚彼相可得，說彼相為有； |
In this way, if the other phase can be obtained by gathering here, it is said that the other phase exists; |
若不可得，說彼相為無。 |
If it cannot be obtained, say that it is nothing. |
復次，聲於一切色聚中，界故說有，相即不定。 |
Again, the sound is in all the material gatherings, so the boundary is said to exist, but the phase is indeterminate. |
由現在方便生故。 |
It is convenient to live and die now. |
風有二種。 |
There are two types of wind. |
謂恒相續及不恒相續。 |
It is called permanent continuation and non-permanent continuation. |
恒相續者，謂於彼彼聚有恒旋轉風。 |
Constant continuity means that there is a constant rotating wind gathering here and there. |
不恒相續者，謂旋風及空行風。 |
Those that are not continuous are called whirlwinds and empty winds. |
又闇色、明色，說名空界及孔隙。 |
There are also dark colors and bright colors, which are called empty realms and pores. |
又諸闇色恒相續者，謂世界中間； |
Also, those dark colors that continue continuously are called the middle of the world; |
不恒相續者，謂於餘處。 |
Those that are not continuous are called rest. |
如是明色恒相續者，謂於自然光明天中； |
Such bright colors are eternal and continuous, which is said to be in the natural light of tomorrow; |
不恒相續者，謂於餘處。 |
Those that are not continuous are called rest. |
又明闇色，謂於顯色增聚應知。 |
It also refers to light and dark colors, which means that it should be known that the colors are increasing and gathering. |
又由依止色聚種子功能故，若遇相似緣時，或小聚無間大聚生，或大聚無間小聚生。 |
Also, due to the function of relying on the seeds of rupa kalpas, if similar conditions are encountered, either a small gathering without intermittent large gatherings will occur, or a large gathering with intermittent small gatherings will occur. |
由此因緣，施設諸聚有增有減。 |
Due to this cause and condition, the facilities provided to the gatherings increase and decrease. |
如經言： |
As the scripture says: |
若堅、堅攝、近攝、非近攝、執受，乃至廣說。 |
If it is firm, firm to take, close to take, not close to take, hold on to, and even speak widely. |
堅云何？ |
What's the point? |
謂地。 |
It means land. |
堅攝云何？ |
What's the point of Jianshe? |
謂彼種子。 |
Call it the seed. |
又堅者，即彼界。 |
And the strong one is that realm. |
堅攝者，謂髮毛等，或土塊等。 |
Those who are firmly captured are called hairs, etc., or clods of soil, etc. |
近攝云何？ |
What's the close-up shot? |
謂有執受。 |
It is said that there is attachment. |
執受云何？ |
What does it mean to hold on to it? |
謂內所攝。 |
It's called internal photography. |
非近攝云何？ |
What if it's not a close-up shot? |
謂無執受。 |
It’s called receiving without attachment. |
無執受云何？ |
What does it mean to receive without attachment? |
謂外所攝。 |
It is said to be taken from outside. |
又心心所所執種子，名近攝，名執受； |
Also, the seeds held by the mind are called close-up and grasping; |
與此相違，名非近攝，名非執受。 |
Contrary to this, the name is not close-up, and the name is not grasping and receiving. |
又隨逐自身故，名近攝、執受，如前說。 |
And because it drives itself away, it is called close-up and persistent reception, as mentioned before. |
如是水等界，如理應知。 |
Such realms as water should be understood as such. |
又於一切色聚中，一切時具有一切大種界。 |
Furthermore, in all rupas, there are all great seed realms at all times. |
如世間現見乾薪等物，鑽即火生，擊石等亦爾。 |
For example, in the world, if you see dry firewood and other objects, fire will be born when you drill them, and the same will happen when you hit rocks and so on. |
又銅鐵金銀等、極火所燒即銷為水。 |
Also, copper, iron, gold, silver, etc., when burned by extreme fire, are destroyed into water. |
從月愛珠，水便流出。 |
From the Moon Love Pearl, water flows out. |
又得神通者，由心勝解力，變大地等成金銀等。 |
And those who have supernatural powers can transform the earth into gold, silver, etc. through the power of mind. |
又色聚有三種流轉。 |
There are three kinds of circulation of rūpa kalāpa. |
一者、長養，二者、等流，三者、異熟生。 |
The first one is long-term cultivation, the second one is equal flow, and the third one is birth by different ripening. |
長養有二種。 |
There are two types of growth. |
一、處遍滿長養，二、相增盛長養。 |
1. Everywhere is full and nourished; 2. Each other is enriched and nourished. |
等流有四種。 |
There are four types of isocurrents. |
一、長養等流，二、異熟等流，三、變異等流，四、自性等流。 |
One is the current of growth and development, the other is the current of heterogeneous maturity, the third is the current of mutation, and the fourth is the current of self-nature. |
異熟生有二種。 |
There are two types of heterozygotes. |
一、異熟體生，名異熟生； |
1. The body is born with different ripeness, which is called different ripeness; |
二、從異熟生，名異熟生。 |
2. Born from different ripeness, named different ripeness. |
又諸色聚，略說依六處轉。 |
And the various forms gather together, briefly speaking, they turn according to the six places. |
謂建立處、覆藏處、資具處、根所依處、根處、三摩地所行處。 |
It is called the place of establishment, the place of covering, the place of equipment, the place of root support, the place of roots, and the place of samadhi. |
復次，於心心所品中，有心可得，及五十三心所可得。 |
Again, among the objects of the mind, there are 53 things that can be obtained by the mind. |
謂作意等，乃至尋伺為後邊，如前說。 |
It means that the intention and so on, and even the seeking and waiting are the back, as mentioned before. |
問： |
ask: |
如是諸心所，幾依一切處心生，一切地、一切時、一切耶？ |
How can such mental states arise in the mind everywhere, in all places, at all times, and in everything? |
答： |
answer: |
五。 |
five. |
謂作意等，思為後邊。 |
It is said that thoughts are behind, and thoughts are behind. |
幾依一切處心生，一切地，非一切時、非一切耶？ |
How can it be that the mind arises everywhere, in all places, not at all times, and not in everything? |
答： |
answer: |
亦五。 |
Also five. |
謂欲等，慧為後邊。 |
It is said that desire is waiting, but wisdom is behind. |
幾唯依善，非一切處心生； |
Only relying on goodness is not born from the mind everywhere; |
然一切地，非一切時、非一切耶？ |
But all places, not all times, not all things? |
答： |
answer: |
謂信等，不害為後邊。 |
It is said that faith is waiting, and there is no harm in coming behind. |
幾唯依染污，非一切處心生，非一切地、非一切時、非一切耶？ |
How can it be that it depends only on defilements and cannot arise in the mind anywhere, in any place, at any time, or in everything? |
答： |
answer: |
謂貪等，不正知為後邊。 |
It is said that greed and so on are not followed by correct knowledge. |
幾依一切處心生，非一切地、非一切時、非一切耶？ |
How can it be that the mind arises in all places, not in all places, not at all times, and not in everything? |
答： |
answer: |
謂惡作等，伺為後邊。 |
It is said that evil deeds and so on are waiting for the back. |
復次，根不壞境界現前，能生作意正起，爾時從彼識乃得生。 |
Again, the state of indestructible roots appears, and the right intention can arise, and then birth can be achieved from that consciousness. |
云何根不壞？ |
Yunhe is not bad at all? |
謂有二種因。 |
It is said that there are two causes. |
一、不滅壞故； |
1. Indestructible; |
二、不羸劣故。 |
2. It is not a bad thing. |
云何境界現前？ |
What state of mind is present? |
謂或由所依處故，或由自性故，或由方故，或由時故，或由顯了不顯了故，或由全分及一分故。 |
It is said that it may be due to its location, or its own nature, or its location, or its time, or its manifestation or non-application, or its whole part and one part. |
若四種障所不障礙，亦非極遠。 |
If the four kinds of obstacles are not an obstacle, they are not very far away. |
謂覆蔽障、隱沒障、映奪障、幻惑障。 |
It is called the covering obstacle, the concealment obstacle, the reflecting obstacle, and the illusion and confusion obstacle. |
極遠有二種。 |
There are two kinds of Jiyuan. |
謂處所極遠、損減極遠。 |
It is said that the place is extremely far away and the damage is extremely far away. |
云何能生作意正起？ |
How can it be possible to have a positive attitude? |
由四因故。 |
Due to four reasons. |
一、由欲力，二、由念力，三、由境界力，四、由數習力。 |
One, by the power of desire, two, by the power of thought, three, by the power of realm, and four, by the power of habit. |
云何由欲力？ |
Why does the cloud come from the power of desire? |
謂若於是處心有愛著，心則於彼多作意生。 |
It is said that if there is love in the heart, the mind will be more concerned with that person. |
云何由念力？ |
Why does it come from the power of thought? |
謂若於彼已善取其相、已極作想，心則於彼多作意生。 |
It is said that if you have taken the appearance of that person well and thought about it to the extreme, your mind will have many thoughts about that person. |
云何由境界力？ |
Why does the cloud come from realm power? |
謂若彼境界或極廣大、或極可意正現在前，心則於彼多作意生。 |
It means that if that realm is either extremely vast or extremely conceivable, the mind will be doing more thinking in that realm. |
云何由數習力？ |
How can we count habits? |
若於彼境界已極串習、已極諳悉，心即於彼多作意生。 |
If you have been very accustomed to that realm and have become very familiar with it, your mind will do more thinking in that realm. |
若異此者，應於一所緣境，唯一作意一切時生。 |
If it is different from this, it should be in one object state, and the only intention is to arise at all times. |
又非五識身有二剎那相隨俱生，亦無展轉無間更互而生。 |
It’s not like the five consciousness bodies arise one after another in two moments, nor do they arise one after another without any progression. |
又一剎那五識身生已，從此無間，必意識生。 |
In another instant, the five consciousnesses are born in the body, and from then on, consciousness will be born without interruption. |
從此無間，或時散亂，或耳識生，或五識身中隨一識生。 |
From then on, there is no time, sometimes it is scattered, sometimes the ear consciousness arises, or one of the five consciousnesses arises in the body. |
若不散亂，必定意識中第二決定心生。 |
If it is not scattered, the second decision-making mind must arise in the consciousness. |
由此尋求、決定二意識故，分別境界。 |
From this, we seek and determine the two consciousnesses and distinguish the realms. |
又由二種因故，或染污，或善法生。 |
There are two kinds of causes, either defilement or good dharma. |
謂分別故，及先所引故。 |
It is called separation reason, and the reason cited first. |
意識中所有，由二種因。 |
Everything in consciousness has two causes. |
在五識者，唯由先所引故。 |
In the five consciousnesses, they are only derived from the previous ones. |
所以者何？ |
So what? |
由染污及善意識力所引故，從此無間，於眼等識中，染污及善法生。 |
Due to the power of defilement and wholesome consciousness, defilements and wholesome dharmas arise in consciousness such as the eyes from now on. |
不由分別，彼無分別故。 |
There is no distinction, because there is no distinction. |
由此道理，說眼等識隨意識轉。 |
Based on this principle, it is said that consciousness such as eyes changes with consciousness. |
如經言： |
As the scripture says: |
起一心，若眾多心。 |
With one mind, it is better to have many minds. |
云何安立此一心耶？ |
How can you establish such a single mind? |
謂世俗言說一心剎那，非生起剎那。 |
It is said that the world speaks of a moment of mind, not a moment of arising. |
云何世俗言說一心剎那？ |
How can the secular world talk about a moment of concentration? |
謂一處為依止，於一境界事有爾所了別生，總爾所時名一心剎那。 |
It is said that one place is a place of refuge, and there is a different place for things in a state, and the time when they are there is called a moment of one mind. |
又相似相續，亦說名一，與第二念極相似故。 |
It is also similar and continuous, and it is also said that the name is one, so it is very similar to the second thought. |
又意識任運散亂，緣不串習境時無欲等生，爾時意識名率爾墮心，唯緣過去境。 |
Also, if the consciousness is scattered and disordered, and when the conditions are not consistent with the habitual environment, there will be no desires and other desires. At that time, the consciousness will lead you to fall into the mind, and the only reason is the past environment. |
五識無間所生意識，或尋求、或決定，唯應說緣現在境，若此即緣彼境生。 |
The consciousness arising from the five senses without interruption, whether it is seeking or deciding, should only be said to be dependent on the present situation, if it arises due to the other situation. |
又識能了別事之總相。 |
He also knows the general appearance of other things. |
即此所未了別所了境相，能了別者，說名作意。 |
That is to say, those who can understand the other realms and phenomena that have not yet been understood are called thoughts. |
即此可意、不可意、俱相違相，由觸了別。 |
That is to say, the agreeable and unintended are all in conflict with each other, and they are distinguished by touch. |
即此攝受、損害、俱相違相，由受了別。 |
That is to say, the acceptance and damage are all contrary to each other, and they are distinguished by receiving. |
即此言說因相，由想了別。 |
That is to say, the cause and phase of this statement are separated from each other by thinking. |
即此邪、正、俱相違行因相，由思了別。 |
That is to say, the causes and causes of evil, good and evil are all in conflict with each other, and they are differentiated by thinking. |
是故說彼作意等，思為後邊，名心所有法。 |
Therefore, it is said that he is thinking about things, etc., and thinking is the back, which is called all the dharmas in the mind. |
遍一切處、一切地、一切時、一切生。 |
Pervades everywhere, in all places, at all times, in all lives. |
作意云何？ |
What's the intention? |
謂心迴轉。 |
It means the heart turns around. |
觸云何？ |
What's the touch? |
謂三和合。 |
It is called the harmony of three. |
受云何？ |
What do you think? |
謂領納。 |
It's called acceptance. |
想云何？ |
What do you think? |
謂了像。 |
It's said to be like. |
思云何？ |
What are you thinking about? |
謂心造作。 |
It is said that the mind is artificial. |
欲云何？ |
What do you want? |
謂於可樂事，隨彼彼行，欲有所作性。 |
It is said that if you do something pleasant, follow it and do it, and you want to have something to do. |
勝解云何？ |
What's the solution? |
謂於決定事，隨彼彼行，印可隨順性。 |
It is said that when it comes to deciding things, one should act accordingly, and one should follow one's will. |
念云何？ |
What do you think? |
謂於串習事，隨彼彼行，明了記憶性。 |
It is said that in a series of habits, follow this and that, and understand the nature of memory. |
三摩地云何？ |
What does samadhi mean? |
謂於所觀察事，隨彼彼行，審慮所依心一境性。 |
It means following the things you observe, and following the one-pointed nature of your mind based on your consideration. |
慧云何？ |
Where is Hui Yun? |
謂即於所觀察事，隨彼彼行，簡擇諸法性。 |
It means that when you observe things, follow them and act accordingly, and simply select the nature of the laws. |
或由如理所引，或由不如理所引，或由非如理非不如理所引。 |
Either it is derived from what is reasonable, or it is led by what is unreasonable, or it is derived from what is not unreasonable or not unreasonable. |
又作意作何業？ |
What kind of work do you intend to do? |
謂引心為業。 |
It is said that attracting the mind is a career. |
觸作何業？ |
What's the cause? |
謂受、想、思所依為業。 |
It is said that feelings, thoughts, and reflections are based on karma. |
受作何業？ |
What kind of work do you do? |
謂愛生所依為業。 |
It is said that love of life is the basis of career. |
想作何業？ |
What do you want to do? |
謂於所緣，令心發起種種言說為業。 |
Regarding the object, it causes the mind to initiate various speeches as actions. |
思作何業？ |
What do you want to do? |
謂發起尋伺身語業等為業。 |
It means initiating pursuit of body, speech, etc. as karma. |
欲作何業？ |
What do you want to do? |
謂發勤為業。 |
It is said that hard work is a career. |
勝解作何業？ |
What is Sheng Jie doing? |
謂於所緣，任持功德過失為業。 |
It is said that for the object, any merits and demerits can be regarded as karma. |
念作何業？ |
What do you want to do? |
謂於久遠所思、所作、所說，憶念為業。 |
It is said that remembering what you have thought, done, and said in the long past is your karma. |
三摩地作何業？ |
What is the activity of samadhi? |
謂智所依為業。 |
It is said that the basis of wisdom is industry. |
慧作何業？ |
What is the work of wisdom? |
謂於戲論所行染污清淨，隨順推求為業。 |
It is said that the defilements and defilements of the drama theory are purified, and following the rules and regulations is the karma. |
云何建立三世？ |
Why did you establish the third generation? |
謂諸種子不離法故，如法建立。 |
It is said that all seeds are not separated from the Dharma, so they are established according to the Dharma. |
又由與果、未與果故。 |
And because of the result and not the result. |
若諸果法，若已滅相，是過去； |
If all fruiting phenomena have ceased, they are in the past; |
有因未生相，是未來； |
There is a cause and no appearance, it is the future; |
已生未滅相，是現在。 |
The phase of being born and not dying is now. |
云何建立生、老、住、無常？ |
How can we establish birth, old age, residence, and impermanence? |
謂於一切處識相續中，一切種子相續俱行建立。 |
It is said that in the continuum of consciousness at all places, all seeds are established in continuum. |
由有緣力故，先未相續生法，今最初生，是名生有為相。 |
Due to the force of karma, there was no continuation of the dharma in the past. Now it is the first to arise. This is called the appearance of conditionedness. |
即此變異性，名老有為相。 |
That is, this variability is called old and well-conditioned. |
此復二種。 |
There are two types of this. |
一、異性變異性，二、變性變異性。 |
One, heterosexual variability, and two, sexual variability. |
由有相似生故，立異性變異性。 |
Due to similarities, innovation and variability. |
由有不相似生故、立變性變異性。 |
There is variability due to dissimilar birth and death and sudden change. |
即已生時，唯生剎那隨轉故，名住有為相。 |
That is, when it is born, it only changes at the moment of birth, so it is called abiding and has the appearance of being. |
生剎那後，剎那不住故，名無常有為相。 |
After the moment of birth, the moment does not last, so it is called impermanence. |
如是即約諸法分位差別，建立四相。 |
In this way, the differences in the divisions of all dharmas are reduced and the four phases are established. |
又有四緣。 |
There are four more conditions. |
一、因緣，二、等無間緣，三、所緣緣，四、增上緣。 |
1. Cause and condition, 2. Infinite condition, 3. Object condition, and 4. Increased condition. |
因緣者，謂種子。 |
Those who are caused by fate are called seeds. |
等無間緣者，謂若此識無間，諸識決定生，此是彼等無間緣。 |
For those with uninterrupted conditions, it is said that if this consciousness is uninterrupted, and all consciousnesses determine birth, this is their uninterrupted condition. |
所緣緣者，謂諸心心所所緣境界。 |
The object is the state of the mind. |
增上緣者，謂除種子，餘所依，如眼及助伴法。 |
To increase the superior condition is to remove the seeds and rely on other things, such as eyes and supporting methods. |
望眼識，所餘識亦爾。 |
Looking at the eyes, I can see the rest of it. |
又善不善性能取愛非愛果。 |
Moreover, good and bad qualities can lead to the fruit of love and non-love. |
如是等類，名增上緣。 |
If so, the name will increase in popularity. |
又由種子故，建立因緣。 |
And because of the seeds, karma is established. |
由自性故，立等無間緣。 |
Due to self-nature, there is no intermittent condition. |
由所緣境故，立所緣緣。 |
Due to the circumstances of the object, the object is established. |
由所依及助伴等故，立增上緣。 |
Due to the support and companionship, the superior relationship is established. |
如經言： |
As the scripture says: |
諸因諸緣能生識者，彼即此四。 |
Those who can give rise to consciousness due to various causes and conditions are these four. |
因緣一種，亦因亦緣，餘唯是緣。 |
There is a kind of cause and condition, and it is also a cause and a condition, and the rest is just a condition. |
又如經言： |
Another example is the scripture: |
善、不善、無記者，彼差別云何？ |
What is the difference between good, bad and no reporter? |
謂諸善法，或立一種。 |
It is said that there are many good laws, or one kind is established. |
由無罪義故。 |
Because of innocence. |
或立二種。 |
Or establish two kinds. |
謂生得善及方便善。 |
It means that life is good and convenience is good. |
或立三種。 |
Or establish three kinds. |
謂自性善、相應善、等起善。 |
It is said that self-nature is good, correspondence is good, and waiting is good. |
或立四種。 |
Or establish four kinds. |
謂順福分善、順解脫分善、順決擇分善、及無漏善。 |
It is said that following blessings is good, following liberation is good, following decision is good, and being free from leakage is good. |
或立五種。 |
Or establish five kinds. |
謂施性善、戒性善、修性善、愛果善、離繫果善。 |
It means that the nature of giving is good, the nature of discipline is good, the nature of cultivation is good, the fruit of love is good, and the fruit of separation is good. |
或立六種。 |
Or establish six kinds. |
謂善色、受、想、行、識及擇滅。 |
It refers to the cessation of wholesome forms, feelings, thoughts, formations, consciousness and choice. |
或立七種。 |
Or establish seven kinds. |
謂念住所攝善、正勤所攝善、神足所攝善、根所攝善、力所攝善、覺支所攝善、道支所攝善。 |
It is said that good things are attracted by the abode of mindfulness, good things by right effort, good things by spiritual feet, good things by roots, good things by strength, good things by enlightenment factors, and good things by path factors. |
或立八種。 |
Or establish eight kinds. |
謂起迎、合掌、問訊、禮敬業所攝善，讚彼妙說、稱揚實德所攝善，供承病者所攝善，敬事師長所攝善，隨善所攝善，勸請所攝善，迴向所攝善，修無量所攝善。 |
It means to welcome, join hands, ask questions, be respectful and dedicated, to praise others for their wonderful sayings, to praise their true virtues, to offer sacrifices to the sick, to respect teachers and teachers, to follow the good, and to encourage others. Good deeds, dedicate the good deeds, and cultivate the immeasurable good deeds. |
或立九種。 |
Or establish nine kinds. |
謂方便、無間、解脫、勝進道所攝善，及軟、中、上、世、出世道所攝善。 |
It is said that the goodness captured by the convenient, uninterrupted, liberating, and superior paths, and the goodness captured by the soft, middle, superior, worldly, and transcendental paths. |
或立十種，謂有依善、無依善、聞所生善、思所生善、律儀所攝善、非律儀非不律儀所攝善、根本眷屬所攝善、聲聞乘所攝善、獨覺乘所攝善、大乘所攝善。 |
Or there are ten categories, namely, the good that has dependence, the good that has no dependence, the good that arises from hearing, the good that arises from thinking, the good that comes from the discipline, the good that does not follow the discipline, the good that does not follow the discipline, the goodness that comes from the basic retinue, and the sound-hearer vehicle. The goodness captured is the goodness captured by the Practical Vehicle and the goodness captured by the Mahayana. |
又立十種。 |
And established ten kinds. |
謂欲界繫善； |
It is said that the desire realm is good; |
初、二、三、四、靜慮繫善； |
First, second, third, and fourth, meditation is good; |
空無邊處、識無邊處、無所有處、非想非非想處繫善； |
The place where emptiness is boundless, the place where consciousness is boundless, the place where there is nothing, the place where there is neither thought nor non-perception is good; |
無漏所攝善。 |
There is no leakage of goodness. |
又有十種。 |
There are ten more. |
謂十善業道。 |
It is called the ten good karma paths. |
又有十種。 |
There are ten more. |
謂無學正見，乃至正解脫、正智。 |
It is said that there is no learning and right views, leading to right liberation and right wisdom. |
又有十種。 |
There are ten more. |
謂能感八福生，及轉輪王善，及趣不動善。 |
It is said that one can feel the eight blessings, be good at turning the wheel, and be immovable. |
如是等類，諸善差別。 |
Such and other categories, all kinds of goodness are different. |
略說善有二種義。 |
Briefly speaking, goodness has two meanings. |
謂取愛果義，善了知事及彼果義。 |
It is said that the meaning of the fruit of love is the meaning of knowing things well and the meaning of their fruit. |
不善法者，謂與善法相違，及能為障礙，由能取不愛果故，及不正了知事故。 |
Unwholesome dharma means that it is contrary to virtuous dharma, and can be an obstacle, because it can obtain the result of not loving it, and it is an accident of incorrect understanding. |
無記法者，略有四種。 |
For those who don’t remember the method, there are only four types. |
謂異熟生，及一分威儀路、工巧處及變化。 |
It is said to be different and familiar, and it is divided into majestic ways, craftsmanship and changes. |
若諸工巧但為戲樂，不為活命，非習業想，非為簡擇，此工巧處業是染污； |
If all the craftsmanship is done just for entertainment, not for survival, not for the purpose of habituation, and not for the sake of simplicity, then this skillful work is defiled; |
餘是無記。 |
I have no memory. |
如工巧處，威儀路亦爾。 |
Like a place with skillful workmanship, so is the road of majesty. |
變化有二種。 |
There are two types of changes. |
謂善及無記。 |
It is said that it is good and has no memory. |
復次，眼有一種。 |
Again, there is a kind of eye. |
謂能見色。 |
It means being able to see color. |
或立二種。 |
Or establish two kinds. |
謂長養眼、異熟生眼。 |
It is said that it is long-lasting and eye-catching, while unfamiliarity and familiarity make it easy for the eyes. |
或立三種。 |
Or establish three kinds. |
謂肉眼、天眼、慧眼。 |
It is called the physical eye, the heavenly eye, and the wise eye. |
或立四種。 |
Or establish four kinds. |
謂有瞚眼、無瞚眼、恒相續眼、不恒相續眼。 |
It is said that there are blind eyes, no blind eyes, permanent and continuous eyes, and non-constant and continuous eyes. |
恒相續者，謂色界眼。 |
The one that is constant and continuous is called the eye of form. |
或立五種。 |
Or establish five kinds. |
謂五趣所攝眼。 |
It is called the eye captured by the five interests. |
或立六種。 |
Or establish six kinds. |
謂自相續眼、他相續眼、端嚴眼、醜陋眼、有垢眼、無垢眼、或立七種。 |
It is called the self-continuing eye, the other-continuing eye, the serious eye, the ugly eye, the stained eye, the untainted eye, or the seven types. |
謂有識眼、無識眼、強眼、弱眼、善識所依眼、不善識所依眼、無記識所依眼。 |
It is called the conscious eye, the unconscious eye, the strong eye, the weak eye, the eye upon which wholesome consciousness rests, the eye upon which unwholesome consciousness rests, and the eye upon which unmindful consciousness rests. |
或立八種。 |
Or establish eight kinds. |
謂依處眼、變化眼、善業異熟生眼、不善業異熟生眼、食所長養眼、睡眠長養眼、梵行長養眼、定所長養眼。 |
It is called the eye of dependence, the eye of change, the eye of good deeds and the familiarity of unwholesome deeds, the eye of unwholesome deeds, the eye of food, the eye of sleep, the eye of brahma, and the eye of concentration. |
或立九種。 |
Or establish nine kinds. |
謂已得眼、未得眼、曾得眼、未曾得眼、得已失眼、應斷眼、不應斷眼、已斷眼、非已斷眼。 |
It means that the eye has been obtained, the eye has not been obtained, the eye has been obtained, the eye has not been obtained, the eye has been obtained, the eye has been lost, the eye should be broken, the eye should not be broken, the eye has been broken, the eye has not been broken. |
或立十種者、無。 |
Or those who establish ten kinds, none. |
或立十一種。 |
Or establish eleven kinds. |
謂過去眼、未來眼、現在眼、內眼、外眼、麁眼、細眼、劣眼、妙眼、遠眼、近眼、如眼如是，耳等亦爾。 |
It is called the past eye, the future eye, the present eye, the inner eye, the outer eye, the sharp eye, the narrow eye, the inferior eye, the wonderful eye, the far eye, the near eye, as the eye is, so are the ears. |
是中差別者，謂增三、增四。 |
Those who are different are called increasing by three or increasing by four. |
三種耳者，謂肉所纏耳、天耳、審諦耳。 |
The three types of ears are the flesh-tangled ears, the heavenly ears, and the judging ears. |
四種耳者，謂恒相續耳、不恒相續耳、高聽耳、非高聽耳。 |
The four types of ears are the constant-phase-continuing ears, the non-constant-phase-continuing ears, the high-hearing ears, and the non-high-hearing ears. |
三種鼻舌者，謂光淨、不光淨、及被損。 |
The three types of nose and tongue are called bright and pure, not bright and pure, and damaged. |
四種鼻舌者，謂恒相續、不恒相續、有識、無識。 |
The four kinds of nose and tongue are called permanent and continuous, non-permanent and continuous, conscious and unconscious. |
三種身者，謂滓穢處、非滓穢處、及一切遍諸根所隨逐故。 |
The three kinds of bodies are the places where there is dirt, the places where there is no dirt, and all the roots that pervade the body. |
四種身者，謂恒相續、不恒相續、有自然光、無自然光。 |
The four kinds of bodies are those that are permanent and continuous, non-permanent and continuous, have natural light, and have no natural light. |
或立一種意。 |
Or make an intention. |
謂由識法義故。 |
It is said that it comes from knowing the meaning of Dharma. |
或立二種。 |
Or establish two kinds. |
謂墮施設意、不墮施設意。 |
It is said that the intention of giving and setting up is reduced, and the intention of giving and setting up is not reduced. |
初謂了別名言者意，後謂嬰兒意。 |
At first it meant the meaning of the famous saying, and later it meant the meaning of a baby. |
又初謂世間意，後謂出世間意。 |
At first it was called worldly meaning, and later it was called transcendental meaning. |
或立三種。 |
Or establish three kinds. |
謂心、意、識。 |
It means heart, mind and consciousness. |
或立四種。 |
Or establish four kinds. |
謂善、不善、有覆無記、無覆無記。 |
It is said that it is good or bad, there is no record of it, and there is no record of it. |
或立五種。 |
Or establish five kinds. |
謂五位差別： |
Let’s talk about the five-digit difference: |
一、因位，二、果位，三、樂位，四、苦位，五、不苦不樂位。 |
1. Cause position, 2. Effect position, 3. Pleasure position, 4. Suffering position, 5. Neither suffering nor happiness position. |
或立六種。 |
Or establish six kinds. |
謂六識身。 |
It is called the six-consciousness body. |
或立七種。 |
Or establish seven kinds. |
謂依七識住。 |
It is said to live according to the seven consciousnesses. |
或立八種。 |
Or establish eight kinds. |
謂增語觸相應、有對觸相應、依耽嗜、依出離、有愛味、無愛味、世間、出世間。 |
It is said that there is correspondence between speech and contact, there is correspondence between contact and contact, there is attachment, there is renunciation, there is love, there is no love, there is worldliness, there is transcendence. |
或立九種。 |
Or establish nine kinds. |
謂依九有情居。 |
It is said that Yijiu has feelings. |
或立十種者，無。 |
Or those who establish ten categories, none. |
或立十一種，如前說。 |
Or establish eleven types, as mentioned before. |
或立十二種，即十二心。 |
Or establish twelve kinds, that is, twelve hearts. |
謂欲界善心、不善心、有覆無記心、無覆無記心。 |
It is called the virtuous mind in the desire realm, the unwholesome mind, the overridden and unmindful mind, and the uncovered and unmindful mind. |
色界有三心，除不善； |
There are three minds in the form realm, except for the bad; |
無色界亦爾。 |
The colorless realm is also here. |
出世間心有二種。 |
There are two kinds of supramundane minds. |
謂學及無學。 |
It refers to learning and lack of learning. |
或立一種色。 |
Or establish a color. |
謂由眼所行義故。 |
It is said that the actions of the eyes are righteous. |
或立二種謂內色、外色。 |
Or there are two types called inner color and outer color. |
或立三種。 |
Or establish three kinds. |
謂顯色、形色、表色。 |
It refers to color, form and color. |
或立四種。 |
Or establish four kinds. |
謂有依光明色、無依光明色、正不正光明色、積集住色。 |
It is said that there is light color with dependence, light color without dependence, light color that is correct or not, and light color that accumulates and dwells. |
或立五種。 |
Or establish five kinds. |
謂由五趣差別故。 |
It is said that it is due to the difference between the five interests. |
或立六種。 |
Or establish six kinds. |
謂建立所攝色、覆藏所攝色、境界所攝色、有情數色、非有情數色、有見有對色。 |
It means establishing the captured color, covering the captured color, the realm captured color, the number of sentient colors, the number of non-sentient colors, and the seeing and opposite colors. |
或立七種。 |
Or establish seven kinds. |
謂由七種攝受事差別故。 |
It is said that the difference is caused by the seven kinds of ingestion. |
或立八種。 |
Or establish eight kinds. |
謂依八世雜說： |
Saiyi's Eighth Generation Miscellaneous Saying: |
一、地分雜色，二、山雜色，三、園林池沼等雜色，四、宮室雜色，五、業處雜色，六、彩畫雜色，七、鍛業雜色，八、資具雜色。 |
1. The land is variegated, 2. The mountains are variegated, 3. The gardens, ponds, and other variegated colors, 4. The palaces are variegated, 5. The business areas are variegated, 6. The paintings are variegated, 7. The forging industry is variegated, 8. The equipment is mixed. |
或立九種。 |
Or establish nine kinds. |
謂若過去、若未來、若現在、若麁、若細、若劣、若妙、若遠、若近。 |
It means if it is in the past, if it will be in the future, if it is now, if it is short, if it is fine, if it is bad, if it is wonderful, if it is far, if it is near. |
或立十種。 |
Or establish ten kinds. |
謂十種資具。 |
It's called ten kinds of equipment. |
或立一種聲。 |
Or make a sound. |
謂由耳所行義故。 |
It is said that the righteousness is done by the ears. |
或立二種。 |
Or establish two kinds. |
謂了義聲、不了義聲。 |
It is said that there is a sound of righteousness, but there is no sound of righteousness. |
或立三種。 |
Or establish three kinds. |
謂因受大種聲、因不受大種聲、因俱大種聲。 |
It is said that the reason for receiving great seed sound is the reason for not receiving great seed sound, and the reason is that both have great seed sound. |
或立四種。 |
Or establish four kinds. |
謂善、不善、有覆無記、無覆無記。 |
It is said that it is good or bad, there is no record of it, and there is no record of it. |
或立五種。 |
Or establish five kinds. |
謂由五趣差別故。 |
It is said that it is due to the difference between the five interests. |
或立六種。 |
Or establish six kinds. |
一、受持讀誦聲，二、請問聲，三、說法聲，四、論議決擇聲，五、展轉言教若犯若出聲，六、喧雜聲。 |
1. The sound of receiving, upholding, reading and reciting, 2. The sound of asking questions, 3. The sound of preaching the Dharma, 4. The sound of discussing, making decisions and making decisions, 5. The sound of giving instructions and making mistakes, and 6. The sound of making noises. |
或立七種。 |
Or establish seven kinds. |
謂男聲、女聲、下聲、中聲、上聲、鳥獸等聲、風林叢聲。 |
It refers to male voices, female voices, lower voices, middle voices, upper voices, sounds of birds and animals, and the sounds of wind and forest. |
或立八種。 |
Or establish eight kinds. |
謂四聖言聲，四非聖言聲。 |
It is called the four voices of the holy words and the four voices of the non-sacred words. |
四非聖言者，一、不見言見、見言不見非聖言； |
The four things that are not the Holy Word are: 1. Seeing without seeing words, seeing words without seeing are not Holy Words; |
二、不聞言聞、聞言不聞非聖言； |
2. Not hearing the words, hearing the words but not hearing the words that are not holy; |
三、不覺言覺、覺言不覺非聖言； |
3. Not aware of words, aware of words but not aware that they are not holy words; |
四、不知言知、知言不知非聖言。 |
4. Not knowing what to say, knowing what to say but not knowing it is not the holy word. |
四聖言者，一、見言見、不見言不見聖言； |
The four holy words are: first, the word is seen, and the word is not seen; |
二、聞言聞、不聞言不聞聖言； |
2. If you hear the words, you will not hear the Holy Word; |
三、覺言覺、不覺言不覺聖言； |
3. Awareness of words, awareness of words, awareness of words, and awareness of the Holy Word; |
四、知言知、不知言不知聖言。 |
4. If you know the words, you will know; if you don’t know the words, you will not know the holy words. |
又有八種。 |
There are eight more kinds. |
謂四善語業道，四不善語業道。 |
It is called the four good speech paths and the four unwholesome speech paths. |
或立九種。 |
Or establish nine kinds. |
謂過去、未來、現在，乃至若遠、若近。 |
It refers to the past, the future, the present, even if it is far or if it is near. |
或立十種。 |
Or establish ten kinds. |
謂五樂所攝聲。 |
It is called the sound captured by the Five Music. |
此復云何？ |
What does this mean? |
一、舞俱行聲，二、歌俱行聲，三、絃管俱行聲，四、女俱行聲，五、男俱行聲，六、螺俱行聲，七、腰等鼓俱行聲，八、岡等鼓俱行聲，九、都曇等鼓俱行聲，十、俳叫聲。 |
1. The sound of both dancing and singing, 2. The sound of all singing and singing, 3. The sound of all strings and pipes, 4. The sound of both women and men, 5. The sound of both men and women, 6. The sound of both snails and drums, and 7. The sound of waist and other drums. The sound is, eight, the sound of Gang and other drums are marching together, nine, the sound of Dutan and other drums are marching together, ten, the sound of haiku. |
或立一種香。 |
Or set up an incense stick. |
謂由鼻所行義故。 |
It is said that the meaning is performed by the nose. |
或立二種。 |
Or establish two kinds. |
謂內及外。 |
It means inside and outside. |
或立三種。 |
Or establish three kinds. |
謂可意、不可意、及處中香。 |
It is said to be pleasant, unpleasant, and fragrant everywhere. |
或立四種。 |
Or establish four kinds. |
謂四大香。 |
It is called the four major incense. |
一、沈香，二、窣堵魯迦香，三、龍腦香，四、麝香。 |
1. Agarwood, 2. Turmeric incense, 3. Dipterocarpa incense, 4. Musk. |
或立五種。 |
Or establish five kinds. |
謂根香、莖香、葉香、花香、果香。 |
It is called root aroma, stem aroma, leaf aroma, floral aroma and fruit aroma. |
或立六種。 |
Or establish six kinds. |
謂食香、飲香、衣香、莊嚴具香、乘香、宮室香。 |
It refers to the fragrance of food, drink, clothes, solemn furniture, riding incense, and palace fragrance. |
或立七種。 |
Or establish seven kinds. |
謂皮香、葉香、素泣謎羅香、栴檀香、三辛香、熏香、末香。 |
It is called bark incense, leaf incense, Suqimilao incense, sandalwood incense, three-spice incense, incense and powder incense. |
或立八種。 |
Or establish eight kinds. |
謂俱生香、非俱生香、恒續香、非恒續香、雜香、純香、猛香、非猛香。 |
It is called common fragrance, non-constant fragrance, constant fragrance, non-constant fragrance, mixed fragrance, pure fragrance, strong fragrance, and non-strong fragrance. |
或立九種。 |
Or establish nine kinds. |
謂過去、未來、現在等，如前說。 |
It refers to the past, future, present, etc., as mentioned before. |
或立十種。 |
Or establish ten kinds. |
謂女香、男香、一指香、二指香、唾香、洟香、脂髓膿血香、肉香、雜糅香、淤埿香。 |
It is called female fragrance, male fragrance, one-finger fragrance, two-finger fragrance, saliva fragrance, phlegm fragrance, fat marrow pus and blood fragrance, meat fragrance, mixed mixture fragrance, and silt fragrance. |
或立一種味。 |
Or establish a flavor. |
謂由舌所行義故。 |
It is said that righteousness is performed by the tongue. |
或立二種。 |
Or establish two kinds. |
謂內及外。 |
It means inside and outside. |
或立三種。 |
Or establish three kinds. |
謂可意等如前說。 |
It can be said that it is as mentioned before. |
或立四種。 |
Or establish four kinds. |
謂大麥味、粳稻味、小麥味、餘下穀味。 |
It is called barley flavor, japonica rice flavor, wheat flavor and remaining grain flavor. |
或立五種。 |
Or establish five kinds. |
謂酒飲味、非酒飲味、蔬菜味、林果味、所食味。 |
It refers to the taste of wine, non-wine, vegetables, fruits and food. |
或立六種。 |
Or establish six kinds. |
謂甘苦等。 |
It means sweetness, bitterness, etc. |
或立七種。 |
Or establish seven kinds. |
謂酥味、油味、蜜味、甘蔗變味、乳酪味、鹽味、肉味。 |
It is called crispy, oily, honey, sugarcane, cheese, salt, and meat. |
或立八種。 |
Or establish eight kinds. |
如香說。 |
Ruxiang said. |
或立九種。 |
Or establish nine kinds. |
亦如香說。 |
Also like the fragrance. |
或立十種。 |
Or establish ten kinds. |
謂可嚼味、可噉味、可甞味、可飲味、可吮味、可爆乾味、充足味、休愈味、盪滌味、常習味。 |
It is called chewable, chewable, chewy, drinkable, suckable, dry, full, restful, cleansing, and habitual. |
後五謂諸藥味。 |
The last five are called medicinal flavors. |
或立一種觸。 |
Or establish a touch. |
謂由身所行義故。 |
It is said that it is due to the righteousness of the body. |
或立二種。 |
Or establish two kinds. |
如香說。 |
Ruxiang said. |
或立三種。 |
Or establish three kinds. |
謂可意等。 |
It is said that it is possible to wait. |
或立四種。 |
Or establish four kinds. |
謂摩觸、搦觸、打觸、揉觸。 |
It means rubbing, scratching, hitting and kneading. |
或立五種。 |
Or establish five kinds. |
謂五趣差別。 |
It is called the difference between the five interests. |
又有五種。 |
There are five more kinds. |
謂蚊䗈風日蛇蠍等觸。 |
It is said that mosquitoes, wind, sun, snakes and scorpions are touched. |
或立六種。 |
Or establish six kinds. |
謂苦、樂、不苦不樂、俱生、所治攝、能治攝。 |
It means pain, pleasure, neither pain nor pleasure, co-occurrence, what is cured, and what can be cured. |
或立七種。 |
Or establish seven kinds. |
謂堅鞕觸、流濕觸、煖觸、動觸、跳墮觸、摩按觸、身變異觸。 |
It refers to firm touch, wet touch, warm touch, moving touch, falling touch, massage touch, and body change touch. |
謂濕滑等。 |
It's called wet and slippery, etc. |
或立八種。 |
Or establish eight kinds. |
謂手觸觸、塊觸觸、杖觸觸、刀觸觸、冷觸觸、煖觸觸、飢觸觸、渴觸觸。 |
It means hand touch, block touch, stick touch, knife touch, cold touch, warm touch, hunger touch, and thirst touch. |
或立九種。 |
Or establish nine kinds. |
如香說。 |
Ruxiang said. |
或立十種。 |
Or establish ten kinds. |
謂食觸、飲觸、乘觸、衣觸、莊嚴具觸、床坐觸、机橙臺枕及方座觸、女觸、男觸、彼二相事受用觸。 |
It refers to food contact, drinking contact, vehicle contact, clothing contact, solemn utensils contact, bed sitting contact, machine orange table pillow and square seat contact, female touch, male touch, and those two-phase things are touched. |
略說法界，若假若實，有八十七法。 |
Briefly speaking of the Dharma Realm, there are eighty-seven dharma if it is false or true. |
彼復云何？ |
What's the answer? |
謂心所有法有五十三，始從作意，乃至尋、伺為後邊。 |
It is said that there are fifty-three dharmas in the mind, starting with intention, and ending with seeking and contemplation. |
法處所攝色有二種。 |
There are two types of color taking in the Dharma place. |
謂律儀不律儀所攝色、三摩地所行色。 |
It is said that the colors captured by the rules and regulations are not the colors captured by the rules and regulations, and the colors performed by the samadhi. |
不相應行有二十四種，謂得、無想定、滅盡定、無想異熟、命根、眾同分、異生性、生、老、住、無常、名身、句身、文身、流轉、定異、相應、勢速、次第、時、方、數、和合、不和合。 |
There are twenty-four kinds of non-corresponding formations, namely attainment, non-perception concentration, cessation concentration, non-perception and uncanny maturity, life faculty, common participle, heterogeneous nature, birth, old age, abiding, impermanence, name body, sentence body, tattoo body, and flow. , Difference, Correspondence, Potential Speed, Sequence, Time, Square, Number, Harmony, and Disharmony. |
無為有八事。 |
There are eight things in doing nothing. |
謂虛空、非擇滅、擇滅、善、不善、無記法真如、不動、想受滅。 |
It is called emptiness, non-chosen cessation, selective cessation, good, bad, unrecorded dharma, unmoving, and the cessation of thoughts and feelings. |
如是無為，廣八略六，若六若八，平等平等。 |
In this way, without doing anything, Guang eight and six, Ruo six, Ruo eight, equality and equality. |
復次，法界或立一種。 |
Again, there may be one kind of Dharma Realm. |
謂由意所行義。 |
It means doing what you mean. |
或立二種。 |
Or establish two kinds. |
謂假所攝法、非假所攝法。 |
It is called the false photographed method and the non-false photographed method. |
或立三種。 |
Or establish three kinds. |
謂有色、無色、及有為無為。 |
It refers to color, colorlessness, action and non-action. |
或立四種。 |
Or establish four kinds. |
謂有色假所攝法、無色心所有所攝法、無色不相應假所攝法、無色無為假非假所攝法。 |
It is said that the dharma captured by the false form is the dharma captured by the colorless mind, the dharma captured by the false colorless non-correspondence, and the dharma captured by the false non-formality of the colorless mind. |
或立五種。 |
Or establish five kinds. |
謂色、心所法、心不相應行、善、無記無為。 |
It refers to form, mental state, mind-incompatible actions, good deeds, and no memory or action. |
或立六種。 |
Or establish six kinds. |
謂受、想、相應行、不相應行、色、無為。 |
It refers to feelings, thoughts, corresponding formations, non-corresponding formations, form, and inaction. |
或立七種。 |
Or establish seven kinds. |
謂受、想、思、染污、不染污、色、無為。 |
It refers to feeling, perception, thought, defilement, non-defilement, form, and inaction. |
或立八種。 |
Or establish eight kinds. |
謂善、不善、無記、受、想、行、色、無為。 |
It refers to good, bad, unrecorded, feelings, thoughts, actions, forms, and inaction. |
或立九種。 |
Or establish nine kinds. |
謂由過去、未來等差別。 |
It refers to the difference between the past and the future. |
或立十種。 |
Or establish ten kinds. |
謂由十種義。 |
It is said to have ten meanings. |
一、隨逐生義； |
1. Follow the meaning; |
二、領所緣義； |
2. Receive the meaning of the object; |
三、取所緣相義； |
3. Take the meaning of the object; |
四、於所緣造作義； |
4. Create meaning in the object; |
五、即彼諸法分位差別義； |
5. That is, the different meanings of the divisions among the various dharmas; |
六、無障礙義； |
6. Accessibility; |
七、常離繫義； |
7. Always stay away from the righteousness; |
八、常非離繫義； |
8. Chang Fei Li tie meaning; |
九、常無顛倒義； |
9. Never reverse meaning; |
十、苦樂離繫義、非受離繫義及受離繫義。 |
10. The meaning of separation of pain and pleasure, the meaning of separation of non-receiving and the meaning of separation of receiving. |
如是若內若外六處所攝法，差別分別有六百六十。 |
In this way, there are six hundred and sixty differences between the six locations, internal and external. |
復次，屢觀眾色，觀而復捨，故名為眼。 |
Repeatedly, I observe the color again and again, so it is called the eye. |
數數於此聲至能聞，故名為耳。 |
Count the sounds until you can hear them, so they are called ears. |
數由此故能嗅諸香，故名為鼻。 |
Because of this, it can smell various fragrances, so it is called the nose. |
能除飢羸、數發言論、表彰呼召，故名為舌。 |
It can cure hunger and disease, make numerous speeches, and commend calls, so it is called the tongue. |
諸根所隨，周遍積聚，故名為身。 |
All the roots follow and accumulate all over, so it is called the body. |
愚夫長夜，瑩飾藏護，執為己有，計為我所我及我所。 |
A foolish man spends a long night hiding and protecting himself, clinging to his own possessions and calculating what is mine and what is mine. |
又諸世間，依此假立種種名想。 |
And in the world, various names and thoughts are established based on this falsehood. |
謂之有情、人、與命者、生者、意生、及儒童等。 |
It is called sentient beings, people, beings with destiny, living beings, mental beings, and scholarly children, etc. |
故名為意。 |
Hence the name meaning. |
數可示現，在其方所，質量可增，故名為色。 |
The number can be manifested, and in its place, the quality can be increased, so it is called color. |
數宣數謝，隨增異論，故名為聲。 |
After several announcements and several thanks, different theories were added, so it was named Sheng. |
離質潛形，屢隨風轉，故名為香。 |
It is separated from the substance and has no form, and it is often turned by the wind, so it is called fragrance. |
可以舌甞，屢招疾苦，故名為味。 |
It can cause tongue swelling and often cause pain, so it is called taste. |
數可為身之所證得，故名為觸。 |
The number can be realized by the body, so it is called contact. |
遍能任持，唯意境性，故名為法。 |
It can be held at any time, and it only has the nature of artistic conception, so it is called Dharma. |
如是等類，諸法差別應知。 |
If this is the case, you should know the difference between the various methods. |
此中重說嗢拕南曰： |
Here it is mentioned again: |
自性及所依、 所緣、助伴、業， |
Self-nature and dependence, objects, companions, and karma, |
由此五種門， 諸心差別轉。 |
Through these five kinds of doors, the minds turn differently. |
此中顯由五法、六識身差別轉。 |
This manifests itself through the differences between the five dharmas and the six consciousness bodies. |
謂自性故，所依故，所緣故，助伴故，業故。 |
It is said to be due to self-nature, due to dependence, due to reasons, due to companionship, and due to karma. |
又復應知蘊善巧攝、界善巧攝、處善巧攝、緣起善巧攝、處非處善巧攝、根善巧攝。 |
Furthermore, you should know that the aggregate is skillfully captured, the boundary is skillfully captured, the place is skillfully captured, the dependent origin is skillfully captured, the non-center is skillfully captured, and the root is skillfully captured. |
又復應知諸佛語言，九事所攝。 |
You should also understand the words of the Buddhas and the nine things captured in them. |
云何九事？ |
What are the nine things? |
一、有情事，二、受用事，三、生起事，四、安住事，五、染淨事，六、差別事，七、說者事，八、所說事，九、眾會事。 |
1. Things that have feelings, 2. Things that are used, 3. Things that arise, 4. Things that settle down, 5. Things that cause pollution, 6. Things that differentiate, 7. Things that speak, 8. Things that are said, and 9. Things that gather together. |
有情事者，謂五取蘊。 |
Those who have feelings are called the five aggregates of grasping. |
受用事者，謂十二處。 |
Those who are used are called twelve places. |
生起事者，謂十二分事緣起及緣生。 |
The occurrence of things is called the dependent origination and dependent origination of twelve things. |
安住事者，謂四食。 |
Those who live and work peacefully are called four kinds of food. |
染淨事者，謂四聖諦。 |
Those who purify things are called the Four Noble Truths. |
差別事者，謂無量界。 |
Those who make different things are called the immeasurable realm. |
說者事者，謂佛及彼弟子。 |
Those who talk about things refer to the Buddha and his disciples. |
所說事者，謂四念住等菩提分法。 |
What is said is the method of enlightenment such as the four kinds of mindfulness. |
眾會事者，所謂八眾。 |
Those who gather together to do things are called eight people. |
一、剎帝利眾，二、婆羅門眾，三、長者眾，四、沙門眾，五、四大天王眾，六、三十三天眾，七、焰摩天眾，八、梵天眾。 |
1. Kshatriyas, 2. Brahmins, 3. Elders, 4. Samanas, 5. Four great heavenly kings, 6. Thirty-three gods, 7. Flame-mounted gods, 8. Brahma gods. |
又嗢拕南曰： |
He also said to Cao Nan: |
色聚、相應品、 世、相、及與緣、 |
rupa, corresponding objects, world, appearance, and conditions, |
善等差別門、 巧便、事為後。 |
There are different doors of kindness, cleverness, and things come later. |
瑜伽師地論卷第三 |
Volume 3 of Yogi's Earth Treatise |
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#【經文資訊】大正新脩大藏經 第 30 冊 No. |
#【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No. |
1579 瑜伽師地論 |
1579 Yogi's Discourse on Earth |
#【版本記錄】發行日期： |
#[Version Record] Release date: |
2023-12，最後更新： |
2023-12, last updated: |
2023-11-09 |
2023-11-09 |
#【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 |
#【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka" |
#【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，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點 |
#[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database |
#【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】 |
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database] |
#---------------------------------------------------------------------- |
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瑜伽師地論卷第四彌勒菩薩說 |
Volume 4 of Yogi Earth Treatise on Maitreya Bodhisattva |
三藏法師玄奘奉 詔譯 |
Translated by the imperial edict of Tripitaka master Xuanzang |
本地分中有尋有伺等三地之一 |
One of the three places in the local area, including Youxunyousi |
已說意地。 |
Already said. |
云何有尋有伺地？ |
How can I find a place to look for? |
云何無尋唯伺地？ |
Why don't you look for the place but wait for it? |
云何無尋無伺地？ |
Why is there no place to look for? |
總嗢拕南曰： |
General Manager Caonan said: |
界、相、如理、不如理、 雜染等起最為後。 |
Boundaries, forms, rationality, unreasonableness, defilements, etc. come last. |
如是三地，略以五門施設建立。 |
Such three places are built with five facilities. |
一、界施設建立，二、相施設建立，三、如理作意施設建立，四、不如理作意施設建立，五、雜染等起施設建立。 |
1. Establishment of boundary facilities, 2. Establishment of mutual facilities, 3. Establishment of facilities for proper intention, 4. Establishment of facilities for unreasonable intention, 5. Establishment of facilities for the origin of defilements. |
云何界施設建立？ |
Where will the cloud infrastructure be established? |
別嗢拕南曰： |
Don't worry, Cao Nan said: |
數、處、量、壽、受用、生、 自體、因緣果分別。 |
Number, place, quantity, longevity, use, birth, self, cause and effect. |
當知界建立由八種相。 |
When the world of knowledge is established, there are eight kinds of signs. |
一、數建立，二、處建立，三、有情量建立，四、有情壽建立，五、有情受用建立，六、生建立，七、自體建立，八、因緣果建立。 |
1. Establishment of numbers, 2. Establishment of place, 3. Establishment of sentient capacity, 4. Establishment of sentient longevity, 5. Establishment of sentient benefit, 6. Establishment of birth, 7. Establishment of self, 8. Establishment of cause and effect. |
云何數建立？ |
Yun Heshu was established? |
略有三界。 |
A little bit of three realms. |
謂欲界、色界、無色界。 |
It is called the desire realm, the color realm, and the colorless realm. |
如是三種，名墮攝界。 |
Such three types are called falling into the world of photography. |
非墮攝界者，謂方便，并薩迦耶滅，及無戲論無漏界。 |
Those who do not fall into the realm of photography are called the realm of convenience, the destruction of Sakya, and the realm of no drama and no leakage. |
此中欲界及色界初靜慮，除靜慮中間若定、若生，名有尋有伺地。 |
In this realm, the desire realm and the form realm are initially calm and considered. After the calm and concern is removed, there is concentration and birth in the middle, which is called the ground of seeking and waiting. |
即靜慮中間若定、若生，名無尋唯伺地。 |
That is to say, if there is concentration or birth in the middle of quiet contemplation, it is called the ground of no seeking but waiting. |
隨一有情，由修此故，得為大梵。 |
Any sentient being, by practicing this, will become Brahman. |
從第二靜慮，餘有色界及無色界全，名無尋無伺地。 |
From the second meditation, the rest of the form realm and the formless realm are complete, which is called the ground of no seeking and no waiting. |
此中由離尋伺欲道理故，說名無尋無伺地，不由不現行故。 |
This is due to the principle of separation from the desire for seeking and serving, and it is called the ground of no seeking and no serving, because it cannot help but not manifest. |
所以者何？ |
So what? |
未離欲界欲者，由教導作意差別故，於一時間亦有無尋無伺意現行。 |
For those who have not left the desire realm, due to the difference in teaching and intention, there will also be the presence of non-seeking and non-attending thoughts for a certain period of time. |
已離尋伺欲者，亦有尋伺現行。 |
Those who have given up the desire to seek and serve also have the current state of seeking and serving. |
如出彼定、及生彼者。 |
Such as coming out of that concentration and giving birth to that. |
若無漏界有為定所攝初靜慮，亦名有尋有伺地。 |
If there is no leakage in the realm and there is a state of calmness and contemplation for the first time, it is also called the ground of seeking and waiting. |
依尋伺處法，緣真如為境入此定故，不由分別現行故。 |
According to the method of seeking and sustaining, the reason for entering into this samadhi is due to the true state of being, and it is not possible to differentiate between the present and the present. |
餘如前說。 |
Yu said before. |
處所建立者，於欲界中有三十六處。 |
Those places established, there are thirty-six places in the desire realm. |
謂八大那落迦。 |
It is called the Eight Great Naraka. |
何等為八？ |
What is eight? |
一、等活，二、黑繩，三、眾合，四、號叫，五、大號叫，六、燒熱，七、極燒熱，八、無間。 |
1. Waiting for life, 2. Black rope, 3. Unity, 4. Howl, 5. Big howl, 6. Burning heat, 7. Extremely burning heat, 8. Infinite. |
此諸大那落迦處，廣十千踰繕那。 |
These great Naluka places are ten thousand and more than ten naas wide. |
此外復有八寒那落迦處。 |
In addition, there are eight cold Naluojia places. |
何等為八？ |
What is eight? |
一、皰那落迦，二、皰裂那落迦，三、\xED\xA1\x83\xED\xBF\x92哳詀那落迦，四、郝郝凡那落迦，五、虎虎凡那落迦，六、青蓮那落迦，七、紅蓮那落迦，八、大紅蓮那落迦。 |
1. The blister Naraka, 2. The blister Naraka, 3. the \xED\xA1\x83\xED\xBF\x92哳耀耀naraka, 4. the Haohaofan Naraka, 5. the Huhuvan Naraka, 6. the Green Lotus Naraka, 7. Red Lotus Naraka, 8. Great Red Lotus Naraka. |
從此下三萬二千踰繕那，至等活那落迦。 |
From then on, the next thirty-two thousand people will be more than ten thousand, and they will be able to wait for the living Naraka. |
從此復隔四千踰繕那，有餘那落迦。 |
From then on, there were more than four thousand people separated, and there was only one Naluka. |
如等活大那落迦處，初寒那落迦處亦爾。 |
Just like the great Naluka place of life, the same is true of the first cold Naluka place. |
從此復隔二千踰繕那，有餘那落迦應知。 |
From then on, we are separated by more than two thousand years, and there are more than Na Luojia who should know. |
又有餓鬼處所。 |
There are also hungry ghosts. |
又有非天處所。 |
There are also unnatural places. |
傍生即與人天同處，故不別建立。 |
To be born beside is to coexist with humans and heaven, so there is no separate establishment. |
復有四大洲，如前說。 |
There are four continents again, as mentioned before. |
復有八中洲。 |
There are eight middle continents again. |
又欲界天有六處。 |
There are six places in the heaven of desire realm. |
一、四大王眾天，二、三十三天，三、時分天，四、知足天，五、樂化天，六、他化自在天。 |
1. The four heavens of kings, 2. the thirty-three heavens, 3. the heaven of time and division, 4. the heaven of contentment, 5. the heaven of joy and transformation, and 6. the heaven of other-transformation and freedom. |
復有摩羅天宮，即他化自在天攝，然處所高勝。 |
There is also the Mara Heavenly Palace, where he has transformed into the Heavenly Palace, and is in a superior place. |
復有獨一那落迦、近邊那落迦，即大那落迦及寒那落迦。 |
There is also the single Naraka, the nearby Naraka, the great Naraka and the Hanalaka. |
以近邊故，不別立處。 |
Because it is close to the border, there is no other place to stand. |
又於人中，亦有一分獨一那落迦可得。 |
And among people, there is also a share of the unique Naraka that can be obtained. |
如尊者取菉豆子說： |
As the Venerable Master took the beans and said: |
我見諸有情，燒然、極燒然、遍極燒然，總一燒然聚。 |
I see all sentient beings burning, extremely burning, extremely burning, always burning together. |
如是等三十六處，總名欲界。 |
Thirty-six places like this are collectively called the realm of desire. |
復次，色界有十八處。 |
Again, there are eighteen places in the form realm. |
謂梵眾天、梵前益天、大梵天，此三由軟中上品熏修初靜慮故。 |
It is called the Brahma Heaven, the Brahma Heaven and the Great Brahma Heaven. These three are composed of soft and high-grade fumigation and initial meditation. |
少光天、無量光天、極淨光天，此三由軟中上品熏修第二靜慮故。 |
The Heaven of Less Light, the Heaven of Infinite Light, and the Heaven of Extremely Pure Light, these three are composed of the soft and high-grade fumigation and the second meditation. |
少淨天、無量淨天、遍淨天，此三由軟中上品熏修第三靜慮故。 |
The Shao Pure Heaven, the Infinite Pure Heaven, and the Universal Pure Heaven are all composed of soft, medium and high-grade fumigation and the third level of meditation. |
無雲天、福生天、廣果天，此三由軟中上品熏修第四靜慮故。 |
The Cloudless Heaven, the Blessings and Fruits Heaven, and the Guangguo Heaven, these three are composed of the soft and high-grade fumigation and the fourth meditation. |
無想天即廣果攝，無別處所。 |
The unthinking sky is the Guangguo Shen, and there is no other place. |
復有諸聖，住止不共五淨宮地。 |
There are saints again, and their residences are not in the same five pure palaces. |
謂無煩、無熱、善現、善見及色究竟。 |
It means no trouble, no heat, good appearance, good view and the ultimate form. |
由軟、中、上、上勝、上極品雜熏修第四靜慮故。 |
This is why you practice the fourth level of meditation from soft, medium, high, superior, and superior miscellaneous fumes. |
復有超過淨宮大自在住處。 |
There is again a place of great freedom that exceeds the pure palace. |
有十地菩薩，由極熏修第十地故，得生其中。 |
There is a Bodhisattva on the tenth level who was reborn in the tenth level by cultivating the tenth level. |
復次，無色界有四處所，或無處所。 |
Again, there are four places in the formless realm, or no place. |
有情量建立者，謂贍部洲人身量不定，或時高大，或時卑小，然隨自肘三肘半量。 |
Those who have established the measure of emotion say that the measure of a person in the Zangbuzhou is uncertain. Sometimes he is tall, sometimes he is humble, but he can measure three and a half cubits at his own pace. |
東毘提訶身量決定，亦隨自肘三肘半量，身又高大。 |
The body size of Dongbi Tiha was determined by his own elbow, three and a half cubits, and his body was tall. |
如東毘提訶如是，西瞿陀尼、北拘盧洲身量亦爾，轉復高大。 |
Just like Tiha in the east, Kudani in the west and Kuluzhou in the north are of similar stature, and have become taller again. |
四大王眾天身量如拘盧舍四分之一。 |
The celestial bodies of the four great kings are as large as a quarter of Kurusha. |
三十三天身量復增一足。 |
In the thirty-three days, the body increased by one foot. |
帝釋身量半拘盧舍。 |
Emperor Shi's body was half a mile long. |
時分天身量亦半拘盧舍。 |
At that time, the body size of the sky is also half as large as Lushe. |
此上一切，如欲界天身量，當知漸漸各增一足。 |
Everything above is like the size of the heavenly body in the desire realm, and you should know that each one will gradually increase by one foot. |
梵眾天身量半踰繕那。 |
The stature of all the Brahma gods is half that of Tsana. |
梵前益天身量一踰繕那。 |
In front of Brahma, the body of Yitian is more than that. |
大梵天身量一踰繕那半。 |
Brahma's stature is more than half that. |
少光天身量二踰繕那。 |
Shaoguangtian's stature is more than two pieces. |
此上一切餘天身量各漸倍增。 |
The statures of all the remaining heavens above this gradually doubled. |
除無雲天。 |
Except for the cloudless sky. |
應知彼天減三踰繕那。 |
You should know that the sky will be reduced by three more than that. |
又大那落迦身量不定。 |
Also, Naraka's body size is uncertain. |
若作及增長極重惡不善業者，彼感身形其量廣大； |
If he commits and increases the number of extremely evil and unwholesome deeds, he will feel that his body is vast in size; |
餘則不爾。 |
The rest is nothing. |
如大那落迦如是，寒那落迦、獨一那落迦、近邊那落迦、傍生、餓鬼亦爾。 |
Just like the Great Naraka, the Han Naraka, the single Naraka, the nearby Naraka, the nearby Naraka, and the hungry ghosts. |
諸非天身量大小，如三十三天。 |
The size of all non-celestial bodies is like thirty-three. |
當知無色界無有色故，無有身量。 |
You should know that there is no form in the formless realm, so there is no body. |
壽建立者，謂贍部洲人壽量不定。 |
Those who established longevity said that the life span of people in Ganbuzhou was uncertain. |
彼人以三十日夜為一月，十二月為一歲。 |
They regard thirty days and nights as one month, and twelve months as one year. |
或於一時壽無量歲，或於一時壽八萬歲，或於一時壽量漸減乃至十歲。 |
One may live to an infinite number of years, one may live to eighty thousand years, or one may live to be ten years old. |
東毘提訶人壽量決定二百五十歲。 |
Dongpi Tiha's lifespan is determined to be two hundred and fifty years. |
西瞿陀尼人壽量決定五百歲。 |
The life span of Xikudani is determined to be 500 years. |
北拘盧洲人壽量決定千歲。 |
The life expectancy of a person in North Kulu Island is determined by a thousand years. |
又人間五十歲是四大王眾天一日一夜。 |
Also, fifty years in the human world is one day and one night for the four kings and heavens. |
以此日夜，三十日夜為一月，十二月為一歲。 |
Taking these days and nights, thirty days and nights constitute one month, and twelve months constitute one year. |
彼諸天眾壽量五百歲。 |
The lifespan of those gods is five hundred years. |
人間百歲是三十三天一日一夜。 |
A hundred years on earth is thirty-three days and one night. |
以此日夜如前說，彼諸天眾壽量千歲。 |
As stated before day and night, the lifespan of those gods will be a thousand years. |
如是所餘，乃至他化自在天，日夜及壽量各增前一倍。 |
The rest of this will be transformed into the free world, and the day and night and life span will be doubled. |
又四大王眾天滿足壽量是等活大那落迦一日一夜。 |
Furthermore, the four great kings and all the devas have enough lifespan to live on Mahanaraka for one day and one night. |
即以此三十日夜為一月，十二月為一歲。 |
That is to say, thirty days and nights are regarded as one month, and twelve months are regarded as one year old. |
彼大那落迦壽五百歲。 |
Bidanaluka lived five hundred years. |
以四大王眾天壽量成等活大那落迦壽量，如是以三十三天壽量成黑繩大那落迦壽量，以時分天壽量成眾合大那落迦壽量，以知足天壽量成號叫大那落迦壽量，以樂化天壽量成大號叫大那落迦壽量，以他化自在天壽量成燒熱大那落迦壽量，應知亦爾。 |
The life span of the four great kings is equal to the life span of the living Mahanaraka. In this way, the life span of thirty-three days is measured to be the life span of the black rope Mahanaraka. The life span of the black rope is equal to the life span of the Mahanaraka. The life span of the Mahanaraka is equal to the life span of the time. You should know that if you measure the longevity of a person who has transformed into a trumpet, it will be called the life span of the Great Naraka. If you measure the life of the heaven transformed from joy into a big trumpet, it will be the length of the life of the great Naraka. |
極燒熱大那落迦有情壽半中劫。 |
The extremely hot Naraka sentient being has a lifespan of half a calamity. |
無間大那落迦有情壽一中劫。 |
Infinite Mahanaraka has a life span of one calamity. |
非天壽量如三十三天。 |
The non-natural lifespan is like thirty-three days. |
傍生、餓鬼壽量不定。 |
The lifespan of a hungry ghost is uncertain. |
又寒那落迦於大那落迦次第相望，壽量近半應知。 |
Also, Han Naraka and Maha Naraka looked at each other every step of the way. It should be known that their life span is nearly half. |
又近邊那落迦、獨一那落迦受生有情壽量不定。 |
Also close by is Naraka, the only Naraka who is reborn and whose lifespan is uncertain. |
梵眾天壽二十中劫一劫，梵前益天壽四十中劫一劫，大梵天壽六十中劫一劫，少光天壽八十中劫二劫。 |
The Brahma people have a life span of twenty middle kalpas for one kalpa, the Brahma Prefecture has a life span of forty middle kalpas for one kalpa, the Great Brahma has a life span of 60 middle kalpas for one kalpa, and the Shaoguang God has a life span of eighty middle kalpas for two kalpas. |
自此以上，餘色界天壽量相望，各漸倍增。 |
From then on, the lifespans of the gods in the remaining color realms faced each other, and each of them gradually doubled. |
唯除無雲。 |
Nothing but clouds. |
當知彼天壽減三劫。 |
You should know that his life span will be reduced by three calamities. |
空無邊處壽二萬劫，識無邊處壽四萬劫，無所有處壽六萬劫，非想非非想處壽八萬劫。 |
The lifespan of boundless emptiness is 20,000 kalpas; the lifespan of boundless consciousness is 40,000 kalpas; the lifespan of nothingness is 60,000 kalpas; the lifespan of neither thought nor non-perception is 80,000 kalpas. |
除北拘盧洲，餘一切處悉有中夭。 |
Except for Beikuluzhou, there are Zhongyao everywhere. |
又人、鬼、傍生趣有餘滓身； |
In addition, humans, ghosts, and living beings have lingering bodies; |
天及那落迦與識俱沒，無餘滓身。 |
Heaven, Naluojia and consciousness disappeared, leaving no trace of the body. |
受用建立者，略有三種。 |
There are three types of builders. |
謂受用苦樂、受用飲食、受用婬欲。 |
It means enjoying pain and pleasure, enjoying food and drink, and enjoying sexual desire. |
受用苦樂者，謂那落迦有情多分受用極治罰苦； |
Those who experience pain and joy are said to be the sentient beings of Naluka who enjoy the extreme punishment and pain; |
傍生有情多分受用相食噉苦； |
There are many sentient beings who share the experience of eating each other and suffering; |
餓鬼有情多分受用極飢渴苦； |
Hungry ghosts are sentient beings who share in the suffering of extreme hunger and thirst; |
人趣有情多分受用匱乏追求種種之苦； |
Human beings are sentimental and suffer from many kinds of sufferings such as lack, lack and pursuit; |
天趣有情多分受用衰惱墜沒之苦。 |
Many sentient beings in heaven suffer from the pain of decay, annoyance and decline. |
又於等活大那落迦中，多受如是極治罰苦。 |
And in the living Mahanaraka, many people suffered such extreme treatment and punishment. |
謂彼有情，多共聚集，業增上生，種種苦具次第而起，更相殘害，悶絕躄地。 |
It is said that many sentient beings gather together, their karma increases, and all kinds of suffering arise one after another. |
次虛空中有大聲發，唱如是言： |
There was a loud voice in the void, singing these words: |
此諸有情可還等活！可還等活！次彼有情欻然復起，復由如前所說苦具更相殘害。 |
These sentient beings can still live! Still waiting for life! The next time those sentient beings suddenly reappeared, they would harm each other even more due to the sufferings mentioned before. |
由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。 |
Due to this cause and condition, one suffers for a long time, and all the evil and unwholesome karma created in the previous life is not finished yet. |
故此那落迦名為等活。 |
Therefore, Naluojia is called Denghuo. |
又於黑繩大那落迦中，多受如是治罰重苦。 |
Also in the Black Rope Danalaka, many people suffered such punishments and severe sufferings. |
謂彼有情多分為彼所攝獄卒以黑繩拼之，或為四方、或為八方、或為種種圖畵文像。 |
It is said that most of the sentient beings were divided into pieces that were captured by the jailer and put together with black ropes, either in four directions, or in eight directions, or as various pictures, paintings, and images. |
彼既拼已，隨其處所，若鑿、若斲、若斫、若剜。 |
After it has been put together, it depends on where it is, whether it is chiseling, digging, chopping or gouging. |
由如是等種種因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。 |
Due to various causes and conditions such as this, one suffers for a long time, and all the evil and unwholesome karma created in the previous life is still unfinished. |
故此那落迦名為黑繩。 |
Therefore, Naluojia is called Black Rope. |
又於眾合大那落迦中，多受如是治罰重苦。 |
Moreover, many people in the Great Naraka were subjected to such punishments and severe sufferings. |
謂彼有情，或時展轉聚集和合，爾時便有彼攝獄卒驅逼令入兩鐵羺頭大山之間。 |
It is said that he has feelings, and sometimes he gathers around and reunites, and then he will take the jailer and drive him into the area between the two mountains of Tiehoutou. |
彼既入已，兩山迫之； |
Once he has entered, he is forced by two mountains; |
既被迫已，一切門中血便流注。 |
Now that he is forced, blood will flow from all the doors. |
如兩鐵羺頭，如是兩鐵羝頭、兩鐵馬頭、兩鐵象頭、兩鐵師子頭、兩鐵虎頭亦爾。 |
Like two iron pig heads, two iron pig heads, two iron horse heads, two iron elephant heads, two iron lion heads, two iron tiger heads. |
復令和合，置大鐵槽中，便即壓之，如壓甘蔗。 |
Repeat the order and put it in a large iron trough, and then press it, like pressing sugar cane. |
既被壓已，血便流注。 |
Since he was pressed, blood flowed from his stool. |
復和合已，有大鐵山從上而墮，令彼有情躄在鐵地，若斫若刺，或擣或裂。 |
After they were reunited, a huge iron mountain fell from above, causing those sentient beings to stumble on the iron ground, plucking, pricking, pounding or splitting. |
既被斫刺及擣裂已，血便流注。 |
After being stabbed and smashed, blood flowed out. |
由此因緣，長時受苦，乃至先世所作一切惡不善業未盡未出。 |
Due to this cause and condition, one suffers for a long time, and all the evil and unwholesome deeds done in the previous life are not finished yet. |
故此那落迦名為眾合。 |
Therefore, Naluojia is called Zhonghe. |
又於號叫大那落迦中，多受如是治罰重苦。 |
And in the midst of the great Naraka, many people suffered such punishments and severe sufferings. |
謂彼有情尋求舍宅，便入大鐵室中。 |
It was said that he was looking for a home, so he entered the big iron room. |
彼纔入已，即便火起； |
He has just entered, even if the fire breaks out; |
由此燒然，若極燒然，遍極燒然。 |
From this it burns, if it burns extremely, it burns all over. |
既被燒已，苦痛逼切，發聲號叫。 |
After being burned, the pain was excruciating and he howled loudly. |
由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。 |
Due to this cause and condition, one suffers for a long time, and all the evil and unwholesome karma created in the previous life is not finished yet. |
故此那落迦名為號叫。 |
Therefore, Naraka's name is Howl. |
又於大號叫大那落迦中，所受苦惱與此差別。 |
Also, in the great Naraka, where the great trumpet is called, the sufferings experienced are different from this. |
謂彼室宅其如胎藏。 |
It is said that the house in that room is like a womb. |
故此那落迦名大號叫。 |
Therefore, Naluojia's name was loudly shouted. |
又於燒熱大那落迦中，多受如是治罰重苦。 |
Also, in the burning and hot Naraka, many people have suffered such punishments and severe sufferings. |
謂彼所攝獄卒，以諸有情置無量踰繕那熱、極熱、遍極燒然大鐵\xED\xA1\xA2\xED\xBB\xBC上，左右轉之，表裏燒煿。 |
It is said that the jailer he captured used sentient beings to place an immeasurable large piece of iron that was hot, extremely hot, and burning all over, and turned it left and right, causing it to burn on the outside and inside. |
又如炙魚，以大鐵丳從下貫之，徹頂而出，反覆炙之，令彼有情諸根毛孔及以口中悉皆焰起。 |
It is also like burning a fish. A big iron rod is inserted from below, out from the top, and burned repeatedly, causing all the pores of the sentient being's roots and mouth to burst into flames. |
復以有情置熱、極熱、遍極燒然大鐵地上，或仰或覆，以熱、極熱、遍極燒然大鐵椎棒，或打或築、遍打遍築，令如肉摶。 |
Again, sentient beings placed a large iron rod on the ground that was extremely hot and extremely hot, causing it to burn to the extreme. Some people raised it up or covered it. They used it to use extremely hot energy, which caused the extremely intense burning to occur. They hit or built it with a large iron vertebrae stick, beating it and building it until it was like flesh. Twist. |
由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。 |
Due to this cause and condition, one suffers for a long time, and all the evil and unwholesome karma created in the previous life is not finished yet. |
故此那落迦名為燒熱。 |
Therefore, Naraka is called Share. |
又於極燒熱大那落迦中，所受苦惱與此差別。 |
And in the extremely hot Naraka, the sufferings I experienced were different from this. |
謂以三支大熱鐵丳從下貫之，徹其兩膊及頂而出。 |
It is said that three hot iron rods are inserted from below, through both arms and out of the top. |
由此因緣，眼耳鼻口及諸毛孔猛焰流出。 |
Due to this cause and condition, fierce flames flow out of the eyes, ears, nose, mouth, and pores. |
又以熱、極熱、遍極燒然大銅鐵鍱遍裹其身。 |
He was also wrapped in large bronze and iron pans that were extremely hot and burned all over his body. |
又復倒擲置熱、極熱、遍極燒然彌滿灰水大鐵鑊中而煎煮之。 |
Then throw it upside down and put it in a large iron wok filled with gray water until it is extremely hot and burned all over, and then boil it. |
其湯涌沸，令此有情隨湯飄轉，或出或沒，令其血肉及以皮脈悉皆銷爛、唯骨瑣在，尋復漉之，置鐵地上，令其皮肉及以血脈復生如故，還置鑊中。 |
The soup boils, causing the sentient being to float around with the soup, appearing or disappearing, causing all its flesh, flesh, skin and veins to be destroyed, leaving only the bones. Find and roll them out, and place them on the iron ground, so that their skin, flesh and blood veins will be regenerated. As before, still put it in the wok. |
餘如燒熱大那落迦說。 |
Yuru said that Naraka was burning hot. |
由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。 |
Due to this cause and condition, one suffers for a long time, and all the evil and unwholesome karma created in the previous life is not finished yet. |
故此那落迦名極燒熱。 |
Therefore, Naluojia is called extremely hot. |
又於無間大那落迦中，彼諸有情恒受如是極治罰苦。 |
Furthermore, in the Infinite Great Naraka, those sentient beings will always suffer such extreme punishments and punishments. |
謂從東方多百踰繕那燒熱、極燒熱、遍極燒然大鐵地上有猛熾火騰焰而來，刺彼有情，穿皮入肉，斷筋破骨，復徹其髓，燒如脂燭，如是舉身皆成猛焰。 |
It is said that from the east, there are hundreds of huge irons that are hot, extremely hot, and burning all over, and there are fierce blazing fires coming from the ground, piercing the sentient beings, piercing the skin and flesh, breaking the tendons and bones, and penetrating their marrow. It burns like a fat candle, and everything in its body becomes a fierce flame. |
如從東方，南西北方亦復如是。 |
Just like from the east, south, northwest and north. |
由此因緣，彼諸有情與猛焰和雜，唯見火聚從四方來，火焰和雜，無有間隙，所受苦痛亦無間隙，唯聞苦逼號叫之聲，知有眾生。 |
Due to this cause and condition, those sentient beings are mixed with the fierce flames. They can only see the fire coming from all directions. The flames are mixed with no gaps, and there is no gap in the pain. They can only hear the sound of suffering and howling, and know that there are sentient beings. |
又以鐵箕盛滿燒然、極燒然、遍極燒然猛焰鐵炭而簸剪之。 |
Then use an iron dustpan to fill the burning iron charcoal with burning, extremely burning, and extremely burning iron charcoal, and then winnow and cut it. |
復置熱鐵地上，令登大熱鐵山，上而復下，下而復上。 |
He was placed on the hot iron ground again, and ordered to climb the hot iron mountain, go up and down again, and go down and go up again. |
從其口中拔出其舌，以百鐵釘釘而張之，令無皺襵，如張牛皮。 |
Pull out the tongue from its mouth, drive it open with a hundred iron nails, and make it wrinkle-free, like a cowhide. |
復更仰臥熱鐵地上，以熱燒鐵鉗鉗口令開，以燒然、極燒然、遍極燒然大熱鐵丸置其口中，即燒其口及以咽喉，徹於府藏，從下而出。 |
He then lied on his back on the hot iron ground, used hot iron pliers to open his mouth, and placed hot iron pellets into his mouth, which burned his mouth and throat, penetrating into the palace, and then Come down and out. |
又以洋銅而灌其口，燒喉及口，徹於府藏，從下流出。 |
He also poured foreign copper into his mouth, burned his throat and mouth, penetrated into the palace, and flowed out from below. |
所餘苦惱，如極熱說。 |
The remaining distress is like extreme heat. |
由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。 |
Due to this cause and condition, one suffers for a long time, and all the evil and unwholesome karma created in the previous life is not finished yet. |
故此那落迦名為無間，多是造作無間之業來生是中。 |
Therefore, Naluojia is called Wujian, and most of them are the result of Wujian's karma in the next life. |
此但略說麁顯苦具，非於如是大那落迦中，所餘種種眾多苦具而不可得。 |
This is just a brief introduction to the Kunxian suffering utensils, but there are many other suffering utensils that are not found in such a great Naraka. |
又於近邊諸那落迦中，有情之類受用如是治罰重苦。 |
Also among the nearby Nalukas, there are sentient beings who are treated in this way and suffer severe punishments. |
謂彼一切諸大那落迦皆有四方、四岸、四門，鐵牆圍遶。 |
It is said that all the great Narakas have four directions, four banks, four gates, and are surrounded by iron walls. |
從其四方四門出已，其一一門外有四出園。 |
There are four exits from its four directions, and there are four exits from the garden outside each gate. |
謂煻煨齊膝。 |
It is said to be knee-deep. |
彼諸有情出求舍宅，遊行至此，下足之時、皮肉及血，並即消爛，舉足還生。 |
Those sentient beings came out of their homes and wandered here. When they put their feet down, their skin, flesh and blood immediately disappeared, and when they raised their feet, they came back to life. |
次此煻煨無間，即有死屍糞泥。 |
The next time it simmers for a long time, there will be dead bodies and dung. |
此諸有情為求舍宅，從彼出已，漸漸遊行，陷入其中，首足俱沒。 |
All the sentient beings seeking to leave the house gradually wandered out from there and fell into it, losing both their heads and feet. |
又屍糞埿內多有諸蟲，名孃矩吒，穿皮入肉，斷筋破骨，取髓而食。 |
In addition, there are many insects in the corpse dung, which penetrate the skin and enter the flesh, break the tendons and bones, and eat the marrow. |
次屍糞埿無間，有利刀劍仰刃為路。 |
There are corpses and excrement everywhere, and the sharp edge of the sword is used as the road. |
彼諸有情為求舍宅，從彼出已，遊行至此。 |
Those sentient beings who wanted to leave their homes came out from there and marched here. |
下足之時，皮肉筋血悉皆消爛，舉足之時，還復如故。 |
When you lower your foot, all the skin, flesh, tendons, and blood will disappear. When you lift your foot, it will be as before. |
次刀劍刃路無間，有刃葉林。 |
The path of the second sword is endless, and there are blades in the forest. |
彼諸有情為求舍宅，從彼出已，往趣彼蔭，纔坐其下，微風遂起，刃葉墮落，斫截其身一切支節，便即躄地。 |
Those sentient beings who wanted to stay in the house came out from there and went to the shade, and then they sat under it. Then the breeze started, and the blades and leaves fell, cutting off all the joints of their bodies, and they stumbled to the ground. |
有黑黧狗，摣掣脊\xED\xA1\x99\xED\xBB\x97而噉食之。 |
There is a black dog, which grabs its back and eats it. |
從此刃葉林無間，有鐵設拉末梨林。 |
From then on, there was a forest of razor-leaf trees and a forest of iron Shilammo pear trees. |
彼諸有情為求舍宅，便來趣之，遂登其上。 |
Those sentient beings who wanted to live in a house came to visit it and boarded it. |
當登之時，一切刺鋒悉迴向下，欲下之時，一切刺鋒復迴向上。 |
When ascending, all thorns turn downwards; when about to descend, all thorns return upwards. |
由此因緣，貫刺其身，遍諸支節。 |
Due to this cause and condition, it penetrates its body and spreads through all its branches. |
爾時便有鐵㭰大烏上彼頭上，或上其髆，探啄眼睛而噉食之。 |
Then there would be a big iron crow on his head or on his beak, pecking at his eyes and eating it. |
從鐵設拉末梨林無間，有廣大河，沸熱灰水彌滿其中。 |
From Tirshelam to the pear forest, there is a vast river filled with boiling gray water. |
彼諸有情尋求舍宅，從彼出已，來墮此中。 |
Those sentient beings who seek the house of others come out from there and fall here. |
猶如以豆置之大鑊，然猛熾火而煎煮之，隨湯騰涌周旋迴復。 |
It's like putting beans in a big wok, then boiling them over a fierce fire, then swirling around and recovering as the soup surges. |
於河兩岸有諸獄卒，手執杖索及以大網，行列而住，遮彼有情，不令得出，或以索羂，或以網漉。 |
On both sides of the river there were jailers, holding staffs and ropes and large nets, living in rows to cover the sentient beings from getting out, either with ropes or nets. |
復置廣大熱鐵地上，仰彼有情而問之言： |
Putting it back on the vast hot iron ground, I looked up to him and asked the words: |
汝等今者欲何所須？ |
What do you want now? |
如是答言： |
This is the answer: |
我等今者竟無覺知，然為種種飢苦所逼。 |
We now are unaware of it, but we are forced by all kinds of hunger and suffering. |
時彼獄卒即以鐵鉗鉗口令開，便以極熱燒然鐵丸置其口中，餘如前說。 |
At that time, the jailer used iron pliers to order his mouth to open, and then put an extremely hot iron pill into his mouth, as I said before. |
若彼答言： |
If he answers: |
我今唯為渴苦所逼。 |
Now I am only driven by thirst and pain. |
爾時獄卒便即洋銅以灌其口。 |
Then the jailer poured foreign copper into his mouth. |
由是因緣，長時受苦，乃至先世所造一切能感那落迦惡不善業未盡未出。 |
Due to this cause and condition, I have suffered for a long time, and all the evil and unwholesome karma that I have created in my previous life that can cause Naluka has not been exhausted. |
此中若刀劍刃路、若刃葉林、若鐵設拉末梨林總之為一，故有四園。 |
Among them, there are four gardens, such as the sword-edge road, the blade-leaf forest, and the iron-shaped Shilamo pear forest. |
又於寒那落迦受生有情，多受如是極重寒苦。 |
Also, sentient beings were born in Hanalaka and suffered such extremely severe cold pain. |
謂皰那落迦中受生有情，即為彼地極重廣大寒觸所觸，一切身分悉皆卷縮，猶如瘡皰。 |
It is said that sentient beings are born in Naluka, that is, they are touched by the extremely heavy and vast cold touch in that place, and all the parts are curled up, like sores. |
故此那落迦名皰那落迦。 |
Therefore, Naluojia is called Naluojia. |
皰裂那落迦與此差別。 |
The blistering Naraka is different from this. |
猶如皰潰，膿血流出，其瘡卷皺。 |
Like a blister, pus and blood flow out, and the sores become wrinkled. |
故此那落迦名為皰裂。 |
Therefore, Naluojia is called Blister. |
又\xED\xA1\x83\xED\xBF\x92哳詀、郝郝凡、虎虎凡、此三那落迦由彼有情苦音差別以立其名。 |
Also, these three Nalukas, such as Hao Hao Fan, Hao Hao Fan, and Hu Hu Fan, are named after the differences in the bitter sounds of those beings. |
青蓮那落迦中，由彼地極重廣大寒觸所觸，一切身分悉皆青瘀，皮膚破裂，或五或六。 |
In the Green Lotus Naraka, due to the extremely heavy and vast cold touch of that place, all parts of the body are bruised and bruised, and the skin is cracked, maybe five or six. |
故此那落迦名曰青蓮。 |
Therefore, Naluojia is called Qinglian. |
紅蓮那落迦與此差別。 |
Red Lotus Naraka is different from this. |
過此青已，色變紅赤，皮膚分裂或十或多。 |
After this, the color turns red, and the skin may become cracked or cracked. |
故此那落迦名曰紅蓮。 |
Therefore, Naluojia is called Honglian. |
大紅蓮那落迦與此差別。 |
The Great Red Lotus Naraka is different from this. |
謂彼身分極大紅赤，皮膚分裂或百或多。 |
It means that the skin is very red and the skin is cracked or broken. |
故此那落迦名大紅蓮。 |
Therefore, Naluojia is called Dahonglian. |
又獨一那落迦中受生有情，各於自身自業所感，多受如是種種大苦。 |
Moreover, there are only sentient beings born in Naraka, and each one suffers many kinds of great sufferings due to his own actions. |
如吉祥問採菉豆子經中廣說。 |
For example, it is widely said in the Sutra of Picking Bean Seeds when asked by Jixiang. |
故此那落迦名為獨一。 |
Therefore, Naraka is called the only one. |
又傍生趣更相殘害，如羸弱者為諸強力之所殺害，由此因緣受種種苦。 |
They also harm each other in the interests of life, just like the weak are killed by powerful forces, and suffer all kinds of suffering due to this. |
以不自在，他所驅馳，多被鞭撻，與彼人天為資生具。 |
Because he is not at ease, he drives and is often whipped, and he is born with other people and gods. |
由此因緣具受種種極重苦惱。 |
Due to this, one is subject to all kinds of severe suffering. |
又餓鬼趣略有三種。 |
There are three types of hungry ghosts. |
一者、由外障礙飲食，二者、由內障礙飲食，三者、飲食無有障礙。 |
The first one is eating from external obstacles, the second one is eating from internal obstacles, and the third one is eating without obstacles. |
云何由外障礙飲食？ |
Why is there any external disorder in eating? |
謂彼有情、由習上品慳故，生鬼趣中，常與飢渴相應。 |
It is said that those sentient beings, due to their habit of being thrifty, were born in ghost realms and were often associated with hunger and thirst. |
皮肉血脈皆悉枯槁，猶如火炭，頭髮蓬亂，其面黯黑，脣口乾焦，常以其舌舐略口面。 |
The skin, flesh, and blood vessels are all withered, like coals of fire, the hair is disheveled, the face is dark, and the lips and mouth are dry and burnt, and they often lick the mouth and surface with their tongue. |
飢渴慞惶，處處馳走。 |
Hungry, thirsty and frightened, he runs everywhere. |
所到泉池，為餘有情手執刀杖及以羂索行列守護，令不得趣。 |
When they arrived at the spring pool, they were guarded by Yu Youqing, holding swords, sticks and ropes, making them unhappy. |
或強趣之，便見其泉變成膿血，自不欲飲。 |
If you force yourself to drink it, you will see that the spring has turned into pus and blood, and you will not want to drink it. |
如是等鬼，是名由外障礙飲食。 |
Waiting for ghosts like this is called eating from external obstacles. |
云何由內障礙飲食？ |
Why is there an internal disorder in eating? |
謂彼有情，口或如針，口或如炬，或復頸癭，其腹寬大。 |
It is said that he has feelings, his mouth may be like a needle, his mouth may be like a torch, he may have a gall on his neck, and his belly may be wide. |
由此因緣，縱得飲食，無他障礙，自然不能若噉若飲。 |
Due to this reason, even if there is no other obstacle to eating and drinking, it will naturally not be possible to eat or drink. |
如是等鬼，是名由內障礙飲食。 |
Waiting for ghosts like this is called eating with internal disorders. |
云何飲食無有障礙？ |
Why is there no problem with eating? |
謂有餓鬼，名猛焰鬘。 |
It is said that there is a hungry ghost named Meng Yanyan. |
隨所飲噉，皆被燒然。 |
Whatever he drank was burned. |
由此因緣，飢渴大苦未甞暫息。 |
Due to this reason, the great suffering of hunger and thirst has not yet ceased. |
復有餓鬼，名食糞穢。 |
There are also hungry ghosts, who are called excrement eaters. |
或有一分食糞飲溺； |
Or some eat feces and drink; |
或有一分唯能飲噉極可厭惡生熟臭穢，縱得香美而不能食。 |
Or there may be a part that can only be eaten, but is disgusting with raw and cooked food, smells filthy, and cannot be eaten even though it is delicious. |
或有一分自割身肉而噉食之，縱得餘食，竟不能噉。 |
Or he cuts off a portion of his own flesh and eats it, but even if he gets the remaining food, he cannot eat it. |
如是等鬼，是名飲食無有障礙。 |
Waiting for ghosts like this means there is no obstacle to eating and drinking. |
又人趣中受生有情，多受如是匱乏之苦。 |
Also, in the world of human beings, sentient beings often suffer from such deprivation. |
所謂俱生飢渴匱乏苦； |
The so-called suffering of hunger, thirst, and lack; |
所欲不果匱乏苦； |
The pain of lack and lack of what one desires is fruitless; |
麁疎飲食匱乏苦； |
Lazi suffers from lack of food and drink; |
逼切追求攝受等匱乏苦； |
Suffering from deprivation such as the desperate pursuit of acceptance; |
時節變異，若寒若熱匱乏苦； |
The seasons change, and if it is cold or hot, it will be painful if it is deprived; |
無有舍宅覆障，所作淋漏匱乏苦； |
Without a house to cover, there will be leakage, lack and suffering; |
黑闇等障，所作事業皆悉休廢匱乏苦。 |
Darkness and other obstacles will cause all the undertakings to be wasted, lack and suffering. |
又受變壞老病死苦。 |
He also suffers from deterioration, old age, illness and death. |
由那落迦中謂死為樂，故於彼趣不立為苦。 |
From Naraka, it is said that death is a pleasure, so not being established in that realm is a pain. |
又天趣中無解支節苦，而有死墮苦。 |
Furthermore, there is no solution to the suffering of limbs and knots in the world of heaven, but there is the suffering of death and falling. |
如經中說： |
As the scripture says: |
有諸天子將欲沒時，五相先現。 |
When some emperors are about to lose their desire, the five signs will appear first. |
一、衣無垢染，有垢染現； |
1. The clothes are not stained with dirt, but stains with dirt appear; |
二、鬘舊不萎，今乃萎顇； |
2. The garland used to wither, but now it wilts; |
三、兩腋汗流； |
3. Sweating in both armpits; |
四、身便臭穢； |
4. Smelly body and stool; |
五、天及天子不樂本座。 |
5. Heaven and the Emperor are not happy with this seat. |
時彼天子偃臥林間，所有婇女與餘天子共為遊戲。 |
At that time, the emperor was lying in the forest, and all the slave girls were playing games with the emperor. |
彼既見已，由此因緣，生大憂苦。 |
Now that he has seen it, he has experienced great sorrow and suffering due to this cause and condition. |
復受陵蔑悚慄之苦。 |
Suffer the pain of being scorned and terrified again. |
所以者何？ |
So what? |
由有廣大福聚成就及廣大五欲天子生時，所餘薄福諸舊天子見已惶怖。 |
When the emperor who had great blessings and great five desires was born, the old emperors were horrified when they saw the small amount of blessings left. |
由此因緣，受大憂苦。 |
Due to this reason, I suffer great sorrow. |
又受斫截破壞、驅擯殘害之苦。 |
He also suffered from being cut off, destroyed, expelled and mutilated. |
所以者何？ |
So what? |
由天與非天共戰諍時，天與非天互相違拒，即執四仗，所謂金、銀、頗胝、琉璃，共相戰鬪。 |
When Heaven and Feitian are fighting together, Heaven and Feitian resist each other, that is, they hold four battles, so-called gold, silver, gold, and glass, and fight together. |
爾時諸天及與非天，或斷支節，或破其身，或復致死。 |
At that time, all heavens and non-heavens may have their limbs cut off, their bodies may be broken, or they may die again. |
若傷身斷節，續還如故，若斷其首，即便殞沒。 |
If the body is injured and its joints are severed, it will remain the same; if its head is severed, it will be dead. |
天與非天互有他勝，然天多勝，力勢強故。 |
Heaven and non-Heaven have their own victory over each other, but Heaven has many victories, so it is powerful. |
然其彼二，若為他勝，即退入自宮，己之同類竟不慰問。 |
However, if the other two are victorious for him, they will retreat into their own palaces, and their own kind will not show condolences. |
由此因緣，便懷憂慼。 |
Because of this, I feel sad. |
若天得勝，便入非天宮中，為悅其女，起此違諍； |
If Heaven wins, he will enter the palace of non-Heaven, and in order to please his daughter, he will commit this violation; |
若非天得勝，即入天宮，為求四種蘇陀味故，共相戰諍。 |
If it is not possible for Heaven to win, then they will enter the Heavenly Palace and fight against each other in order to seek the four flavors of Sutra. |
又諸非天，當知天趣所攝。 |
And if it is not heaven, you should know that it is taken by heaven. |
然由意志多懷詐幻，諂誑多故，不如諸天為淨法器。 |
However, because the will is full of deceit and illusion, and there is a lot of flattery and deceit, it is not as good as the heavens to be pure Dharma vessels. |
由此因緣，有時經中說為別趣，實是天類。 |
Due to this reason, sometimes the sutras say it is a different kind of thing, but it is actually a kind of heaven. |
由不受行諸天法故，說為非天。 |
Because it does not follow the laws of heaven, it is said to be non-heaven. |
復有強力天子，纔一發憤，諸劣天子便被驅擯，出其自宮。 |
Once again there was a powerful emperor, and as soon as he became angry, all the bad emperors were expelled from their palaces. |
是故諸天受三種苦。 |
Therefore, the heavens suffer three kinds of suffering. |
謂死墮苦，陵蔑苦，斫截破壞、殘害驅擯苦。 |
It is said that death and falling are painful, mausoleum and contempt are painful, cutting, destroying, mutilating and expelling are painful. |
又色、無色界有情無有如是等苦，由彼有情非苦受器故。 |
Furthermore, sentient beings in the form and formless realms do not have such suffering because they are not suffering receptors. |
然由麁重苦故，說彼有苦。 |
However, because Qi is suffering a lot, it is said that he has suffering. |
有煩惱故，有障礙故，於死及住不自在故。 |
It is because of troubles, because of obstacles, because of death and uneasy living. |
又無漏界中，一切麁重諸苦永斷。 |
And in the realm of no outflows, all kinds of suffering will be forever ended. |
是故唯此是勝義樂，當知所餘一切是苦。 |
Therefore, this is the ultimate happiness, and you should know that everything else is suffering. |
又於四種那落迦中無有樂受。 |
Furthermore, there is no pleasant feeling among the four kinds of Naraka. |
如那落迦中，三種餓鬼中亦爾。 |
Just like Naluojia, so are the three kinds of hungry ghosts. |
諸大力鬼、傍生、人中，有外門所生資具樂可得，然為眾苦之所相雜。 |
Among all the powerful ghosts and humans born next to them, there are those born from the outer door who can obtain happiness, but they are mixed with all kinds of suffering. |
又人趣中，轉輪王樂最勝微妙。 |
Among human interests, the joy of the Wheel-turning King is the most subtle. |
由彼輪王出現世時，有成就七寶自然出現，故說彼王具足七寶。 |
When that wheel king appeared in the world, the seven treasures of achievement naturally appeared, so it was said that that king had all seven treasures. |
何等為七？ |
What is seven? |
所謂輪寶、象寶、馬寶、末尼珠寶、女寶、主藏臣寶、主兵臣寶。 |
The so-called wheel treasures, elephant treasures, horse treasures, Moni jewels, female treasures, main treasures and minister treasures, and main military minister treasures. |
爾時輪寶等現，其相云何？ |
At that time, the wheel treasures and others appeared. What was their appearance? |
七寶現相，如經廣說。 |
The appearance of the seven treasures is as widely stated in the scriptures. |
若彼輪王王四洲者，一切小王望風順化，各自白言： |
If the king of that wheel reigns in the four continents, all the little kings will look forward to the wind and go along, and each of them will say in vain: |
某城邑聚落，天之所有，唯願大王垂恩教勅，我等皆當為天僕隸。 |
A certain city, settlement, and land belong to Heaven. I only hope that Your Majesty will be kind and teach you, and we shall all be servants of Heaven. |
爾時輪王便即勅令： |
Then the King of Kalachakra immediately issued an order: |
汝等諸王！各於自境以理獎化，當以如法，勿以非法。 |
You kings! Each should use rational rewards in his or her own environment, and should do so according to the law and not illegally. |
又復汝等於國於家勿行非法行，勿行不平等行。 |
Again, you, the country and your family, do not do anything illegal or do anything unequal. |
若彼輪王王三洲者，先遣使往，然後從化。 |
If there is a king in the three continents, send envoys there first and then follow him. |
若彼輪王王二洲者，興師現威，後乃從化。 |
If the king of the wheel of the two continents raises an army to show his power, then he will follow the transformation. |
若彼輪王王一洲者，便自往彼，奮戈揮刃，然後從化。 |
If the king of that wheel is in one continent, he will go there by himself, fight hard and wield his sword, and then he will transform. |
復次，諸天受其廣大天之富樂。 |
Again, all heavens receive the wealth and happiness of their vast heavens. |
形色殊妙，多諸適悅，於自宮中而得久住。 |
The shape and color are exquisite, and there are many pleasant things. They can stay in the palace for a long time. |
其身內外皆悉清潔，無有臭穢。 |
Both the inside and outside of his body are clean, without any odor or filth. |
又人身內多有不淨，所謂塵垢筋骨脾腎心肝； |
Moreover, there are many impurities in the human body, so-called dirt, sinews, bones, spleen, kidneys, heart, and liver; |
彼皆無有。 |
None of them exist. |
又彼諸天有四種宮殿，所謂金、銀、頗胝、琉璃所成，種種文綵綺飾莊嚴。 |
Furthermore, there are four kinds of palaces in the heavens, which are made of gold, silver, gold, and colored glaze, and are decorated with all kinds of colors and decorations. |
種種臺閣、種種樓觀、種種層級、種種窓牖、種種羅網，皆可愛樂。 |
All kinds of pavilions, all kinds of buildings, all kinds of levels, all kinds of traps, and all kinds of snares are all lovely and joyful. |
種種末尼以為綺鈿，周匝放光，共相照曜。 |
All kinds of nuns think that they are like pearls, shining brightly all around, illuminating each other. |
復有食樹，從其樹裏出四食味，名曰蘇陀，所謂青黃赤白。 |
There is also a food tree, and the four food flavors come out from the tree. It is called Sutuo, which is called green, yellow, red and white. |
復有飲樹，從此流出甘美之飲。 |
There is also a drinking tree, from which sweet drink flows. |
復有乘樹，從此出生種種妙乘，所謂車輅輦輿等。 |
There was also the riding tree, from which various wonderful vehicles were born, the so-called chariots, chariots, chariots and so on. |
復有衣樹，從此出生種種妙衣，其衣細軟，妙色鮮潔，雜綵間飾。 |
There was also the Clothes Tree, and from it all kinds of wonderful clothes were born. The clothes were soft, fine, bright and clean, and decorated with various colors. |
復有莊嚴具樹，從此出生種種微妙莊嚴之具，所謂末尼、臂印、耳璫、環釧，及以手足綺飾之具。 |
There is also the tree of solemn ornaments, from which various subtle and solemn ornaments are born, such as the so-called mouni, arm seals, earrings, rings, and ornaments decorated with hand and foot ornaments. |
如是等類諸莊嚴具，皆以種種妙末尼寶而間飾之。 |
Such and other kinds of solemn objects are all decorated with various kinds of wonderful nirvana. |
復有熏香鬘樹，從此出生種種塗香、種種熏香、種種花鬘。 |
There was also the incense garland tree, and from then on all kinds of incense, all kinds of incense, and all kinds of flower garlands were born. |
復有大集會樹，最勝微妙。 |
There is also a large gathering tree, which is the most subtle. |
其根深固五十踰繕那，其身高挺百踰繕那，枝條及葉遍覆八十踰繕那； |
Its roots are more than fifty tenna deep and strong, its height is more than one hundred tenna, its branches and leaves are all over eighty tenna; |
雜花開發，其香順風熏百踰繕那，逆風熏五十踰繕那。 |
When miscellaneous flowers bloom, their fragrance can be diffused by the wind for more than a hundred times, and by the wind for more than fifty times. |
於此樹下，三十三天雨四月中，以天妙五欲共相娛樂。 |
Under this tree, during the thirty-three days of rain in April, the five desires are entertained by the wonders of heaven. |
復有歌笑舞樂之樹，從此出生歌笑舞等種種樂器。 |
The tree of singing, laughing, dancing and music was restored, and various musical instruments such as singing, laughing, dancing and so on were born. |
又有資具之樹，從此出生種種資具，所謂食飲之具、坐臥之具、如是等類種種資具。 |
There is also the tree of equipment, from which various types of equipment are born, such as equipment for eating and drinking, equipment for sitting and lying, and so on. |
又彼諸天欲受用時，隨欲隨業，應其所須，來現手中。 |
And when the gods want to use it, they will appear in their hands according to their desires and karma. |
又諸非天，隨其所應，受用種種宮殿富樂應知。 |
Moreover, all non-heavens should know how to use various palaces, wealth and happiness according to their needs. |
又北拘盧洲有如是相樹，名曰如意。 |
There is also a tree like this in Luzhou in the north, which is called Ruyi. |
彼諸人眾所欲資具，從樹而取。 |
Those people took whatever equipment they wanted from the tree. |
不由思惟，隨其所須，自然在手。 |
Don't think about it, just do whatever you want, it will be at your hand naturally. |
復有秔稻，不種而穫。 |
Again there is rice, which is harvested without sowing. |
無有我所。 |
There is no place for me. |
又彼有情竟無繫屬、決定勝進。 |
And that sentient being has no affiliation and is determined to win. |
又天帝釋有普勝殿，於諸殿中最為殊勝。 |
Furthermore, the Heavenly Emperor Shi had the Universal Victory Hall, which was the most extraordinary among all the halls. |
仍於其處有百樓觀，一一樓觀有百臺閣，一一臺閣有七房室，一一房室有七天女，一一天女有七侍女。 |
There are still hundreds of pavilions on the first floor, each pavilion has seven rooms, each room has seven maidens, and each maid has seven maids. |
又彼諸天所有地界，平正如掌，竟無高下。 |
Moreover, the heavens and the earth are as flat as the palm of a hand, and there is no height or height. |
履觸之時，便生安樂，下足之時，陷便至膝，舉足之時，隨足還起。 |
When the foot touches it, peace and happiness arise; when the foot is lowered, the foot falls to the knees; when the foot is raised, it rises with the foot. |
於一切時，自然而有曼陀羅華遍布其上。 |
At all times, there are naturally mandala flowers all over it. |
時有微風吹去萎華，復引新者。 |
Sometimes the breeze blows away the withered flowers and brings back the new ones. |
又彼天宮四面各有大街。 |
Moreover, there are main streets on all sides of the Heavenly Palace. |
其形殊妙，軌式可觀，清淨端嚴，度量齊整。 |
Its shape is wonderful, its rails are impressive, clean and strict, and its measurements are neat. |
復於四面有四大門，規模宏壯，色相希奇，觀之無厭，實為殊絕。 |
There are four gates on the four sides, which are magnificent in scale and strange in color. It is endless to look at, and it is really unique. |
多有異類妙色藥叉常所守護。 |
There are many different kinds of beautiful yakshas that are always guarded by them. |
復於四面有四園苑： |
There are four gardens on all sides: |
一名繢車，二名麁澁，三名和雜，四名喜林。 |
One is Guanche, two are Qiqin, three are Heza, and four are Xilin. |
其四園外有四勝地，色相殊妙，形狀可觀，端嚴無比。 |
There are four scenic spots outside its four gardens, with wonderful colors, impressive shapes, and extremely strict appearance. |
其宮東北隅，有天會處，名曰善法。 |
In the northeast corner of the palace, there is a place where the heavens meet, called Shan Dharma. |
諸天入中，思惟、稱量、觀察妙義。 |
The gods enter it, ponder it, weigh it, and observe its wonderful meaning. |
近此園側，有如意石，其色黃白，形質殊妙，其相可觀，嚴麗無比。 |
Near the side of this garden, there is Ruyi Stone, which is yellow and white in color, has a wonderful shape and quality, is impressive in appearance, and extremely beautiful. |
又彼天身自然光曜。 |
And that heavenly body has natural light. |
闇相若現，乃知晝去夜分方來。 |
If the dark phase appears, you will know that day will pass and night will come again. |
便於天妙五欲遊戲之中，嬾墮睡眠。 |
It is convenient to fall into sleep in the wonderful play of the five desires. |
異類之鳥不復和鳴。 |
The strange birds no longer sing in harmony. |
由此等相以表晝夜。 |
These phases represent day and night. |
又彼諸天眾妙五欲甚可愛樂，唯發喜樂。 |
Moreover, the wonderful five desires of those heavens are very lovely and joyful, and they only produce joy. |
彼諸天眾恒為放逸之所持行。 |
Those heavenly beings are always engaged in unrestrained behavior. |
常聞種種歌舞音樂鼓噪之聲，調戲言笑談謔等聲。 |
I often hear the noise of various singing, dancing, music, teasing, laughing and joking. |
常見種種可意之色。 |
Various pleasant colors are common. |
常齅種種微妙之香，恒甞種種美好之味。 |
There are always various subtle fragrances, and there are always various beautiful tastes. |
恒觸種種天諸婇女最勝之觸。 |
Constantly touching all kinds of heavenly girls, the most powerful touch. |
恒為是樂牽引其意，以度其時。 |
Constantly enjoying this joy draws his mind to pass the time. |
又彼諸天多受如是眾妙欲樂，常無疾病，亦無衰老，無飲食等匱乏所作俱生之苦，無如前說於人趣中有餘匱乏之苦。 |
Moreover, those heavens receive many wonderful pleasures like this, and there is always no disease, no aging, no inherent suffering caused by lack of food and drink, and no suffering like the suffering of surplus and lack in the human realm as mentioned before. |
瑜伽師地論卷第四 |
Volume 4 of Yogi's Earth Treatise |
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#【經文資訊】大正新脩大藏經 第 30 冊 No. |
#【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No. |
1579 瑜伽師地論 |
1579 Yogi's Discourse on Earth |
#【版本記錄】發行日期： |
#[Version Record] Release date: |
2023-12，最後更新： |
2023-12, last updated: |
2023-11-09 |
2023-11-09 |
#【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 |
#【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka" |
#【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，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點 |
#[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database |
#【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】 |
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database] |
#---------------------------------------------------------------------- |
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瑜伽師地論卷第五彌勒菩薩說 |
The Sayings of Maitreya Bodhisattva in Volume 5 of the Yogi Earth Treatise |
三藏法師玄奘奉 詔譯 |
Translated by the imperial edict of Tripitaka master Xuanzang |
本地分中有尋有伺等三地之二 |
The local area is divided into two of the three places including Xun and Wei. |
復次，於色界中初靜慮地受生諸天，即受彼地離生喜樂。 |
Again, when you are reborn in the heavens in the land of initial meditation in the form realm, you will receive the joy of rebirth in that land. |
第二靜慮地諸天，受定生喜樂。 |
Secondly, meditating on the heavens on earth, receiving concentration gives rise to joy. |
第三靜慮地諸天，受離喜妙樂。 |
Third, meditate on the heavens on earth and receive the wonderful joy of separation. |
第四靜慮地諸天，受捨念清淨寂靜無動之樂。 |
Fourth, calmly consider the heavens on earth and receive the pure, silent and motionless happiness of equanimity. |
無色界諸天，受極寂靜解脫之樂。 |
All the gods in the formless realm enjoy the bliss of extreme tranquility and liberation. |
又由六種殊勝故，苦樂殊勝應知。 |
And because of the six kinds of excellence, we should know that pain and joy are extraordinary. |
一、形量殊勝，二、柔軟殊勝，三、緣殊勝，四、時殊勝，五、心殊勝，六、所依殊勝。 |
1. Extraordinary shape and quantity, 2. Extraordinary softness, 3. Extraordinary conditions, 4. Extraordinary timing, 5. Extraordinary heart, 6. Extraordinary support. |
何以故？ |
Why? |
如如身量漸增廣大，如是如是苦轉殊勝； |
Such is the stature of the body gradually increasing in size, such is the suffering and sublime transformation; |
如如依止漸更柔軟，如是如是苦轉殊勝； |
Such support gradually becomes softer, such suffering turns to sublime; |
如如苦緣漸更猛盛眾多差別，如是如是苦轉殊勝； |
Just like the sufferings gradually become more and more intense, so many differences arise, just like this the suffering turns into something extraordinary; |
如如時分漸遠無間，如是如是苦轉殊勝； |
Just like how time fades away without a break, just like how suffering turns to greatness; |
如如內心無簡擇力漸漸增廣，如是如是苦轉殊勝； |
Just as the power of choice in the heart gradually increases, so the suffering turns to extremes; |
如如所依苦器漸增，如是如是苦轉殊勝。 |
As such, the source of suffering upon which one relies gradually increases, and as such, suffering turns to extremes. |
如苦殊勝如是，樂殊勝義隨其所應，廣說應知。 |
Just as suffering is supreme and so is joy, so is the supreme meaning of joy, which should be understood by explaining it extensively. |
又樂有二種： |
There are two kinds of happiness: |
一、非聖財所生樂，二、聖財所生樂。 |
1. Pleasure arising from non-holy wealth; 2. Pleasure arising from holy wealth. |
非聖財所生樂者，謂四種資具為緣得生。 |
Happiness that is not born from holy wealth is said to be born from the conditions of the four kinds of possessions. |
一、適悅資具，二、滋長資具，三、清淨資具，四、住持資具。 |
1. Pleasant tools, 2. Growth tools, 3. Purifying tools, 4. Abbot tools. |
適悅資具者，謂車乘、衣服、諸莊嚴具、歌笑舞樂、塗香花鬘、種種上妙珍翫樂具、光明照曜、男女侍衛、種種庫藏。 |
Appropriate equipment includes chariots, clothes, various ornaments, singing, dancing and music, incense and flower garlands, all kinds of fine and precious music and instruments, light to illuminate the sun, male and female guards, and various treasury. |
滋長資具者，謂無尋思輪石椎打、築蹋、按摩等事。 |
Those who have the ability to grow have no desire to do things like hitting the wheel, stone and vertebrae, building treads, and massaging. |
清淨資具者，謂吉祥草、頻螺果、螺貝滿瓮等事。 |
Those who have pure possessions refer to auspicious grass, conch fruit, urn full of conch shells, etc. |
住持資具者，謂飲及食。 |
The abbot's equipment refers to drinking and food. |
聖財所生樂者，謂七聖財為緣得生。 |
Those who are born with happiness due to holy wealth can be said to be born by the conditions of the seven holy wealth. |
何等為七？ |
What is seven? |
一、信，二、戒，三、慚，四、愧，五、聞，六、捨，七、慧。 |
1. Faith, 2. Precepts, 3. Shame, 4. Conscience, 5. Hearing, 6. Equanimity, 7. Wisdom. |
復次，由十五種相，聖非聖財所生樂差別。 |
Again, according to the fifteen kinds of signs, there are differences in happiness arising from holy and non-holy wealth. |
何等十五？ |
How fifteen? |
謂非聖財所生樂能起惡行，聖財所生樂能起妙行。 |
It is said that pleasure arising from non-holy wealth can lead to evil deeds, while pleasure derived from holy wealth can lead to wonderful deeds. |
又非聖財所生樂，有罪喜樂相應； |
Nor is joy born of holy wealth, and sinful joy corresponds to it; |
聖財所生樂，無罪喜樂相應。 |
The joy that comes from holy wealth is the corresponding guiltless joy. |
又非聖財所生樂，微小不遍所依； |
And the happiness is not born of holy wealth, it is small and does not rely on it; |
聖財所生樂，廣大遍滿所依。 |
The happiness born of holy wealth is vast and pervades everything. |
又非聖財所生樂，非一切時有，以依外緣故； |
And it is not the joy that comes from holy wealth, nor does it exist all the time, relying on external reasons; |
聖財所生樂，一切時有，以依內緣故。 |
The joy that arises from holy wealth always exists because of internal causes. |
又非聖財所生樂，非一切地有，唯欲界故； |
Moreover, it is not the joy that comes from holy wealth, nor does it exist in any place, but only in the realm of desire; |
聖財所生樂，一切地有，通三界繫及不繫故。 |
The happiness generated by holy wealth exists in all places, and it is connected and unconnected to the three realms. |
又非聖財所生樂，不能引發後世聖非聖財； |
Moreover, happiness born of non-holy wealth cannot lead to holy non-holy wealth in future generations; |
聖財所生樂，能引發後世聖非聖財。 |
The joy generated by holy wealth can lead to holy and non-holy wealth in future generations. |
又非聖財所生樂，若受用時，有盡有邊； |
And the pleasure that is not derived from holy wealth will have its limit if it is used; |
聖財所生樂，若受用時，轉更充盛，增長廣大。 |
The joy generated by holy wealth, if used, will become more abundant and increase in scope. |
又非聖財所生樂，為他劫奪，若王、若賊、怨，及水、火； |
And pleasures that are not born of holy wealth are robbed by others, like kings, thieves, grudges, water, and fire; |
聖財所生樂，無能侵奪。 |
The joy that comes from holy wealth cannot be robbed. |
又非聖財所生樂，不可從今世持往後世； |
Moreover, happiness that is not born of holy wealth cannot be carried from this world to the hereafter; |
聖財所生樂，可從今世持往後世。 |
The happiness created by holy wealth can be carried from this life to the next. |
又非聖財所生樂，受用之時不可充足； |
And pleasure that is not derived from holy wealth cannot be sufficient when used; |
聖財所生樂，受用之時究竟充滿。 |
The joy generated by holy wealth will be fully fulfilled when it is used. |
又非聖財所生樂，有怖畏、有怨對、有災橫、有燒惱、不能斷後世大苦。 |
Moreover, pleasures that are not derived from holy wealth will lead to fear, resentment, disaster, and pain, and will not prevent great suffering in the future. |
有怖畏者，謂懼當生苦所依處故。 |
When there is fear, it is because we are afraid of the place where suffering will occur. |
有怨對者： |
Those who have complaints: |
謂鬪訟違諍所依處故。 |
It is said that the lawsuit is against the law. |
有災橫者，謂老病死所依處故。 |
There are disasters, which are caused by old age, sickness and death. |
有燒惱者，謂由此樂性不真實，如疥癩病，虛妄顛倒所依處故，愁歎憂苦種種熱惱所依處故。 |
When there is burning and distress, it is said that the nature of happiness is unreal, such as scabies and leprosy, which is the result of delusion and confusion of the place where it depends, or the place where sorrow, sighing, sorrow, and all kinds of heat and troubles depend. |
不能斷後世大苦者，謂貪瞋等本隨二惑所依處故。 |
Those who cannot prevent great suffering in future lives are because greed, hatred, etc. are based on the two delusions. |
聖財所生樂，無怖畏、無怨對、無災橫、無燒惱、能斷後世大苦。 |
The happiness generated by holy wealth has no fear, no resentment, no disasters, no burns and troubles, and can prevent great suffering in future lives. |
隨其所應，與上相違，廣說應知。 |
Follow what is appropriate, and if it is contrary to the above, it should be known widely. |
又外有欲者，受用欲塵。 |
And those who have external desires will use the dust of desire. |
聖慧命者，受用正法。 |
Those who are destined by the Holy Wisdom will accept and use the righteous Dharma. |
由五種相故有差別。 |
There are differences among the five phases. |
由此因緣，說聖慧命者以無上慧命清淨自活。 |
Due to this cause and condition, those who speak of the Holy Wisdom Life live their lives in purity with the Supreme Wisdom Life. |
何等為五？ |
What is five? |
一、受用正法者，不染污故； |
1. Those who accept and use the righteous Dharma will not be polluted; |
二、受用正法者，極畢竟故； |
2. Those who accept and apply the righteous Dharma will be the ultimate root cause; |
三、受用正法者，一向定故； |
3. Those who accept and apply the Dharma have always been determined; |
四、受用正法者，與餘慧命者不共故； |
4. Those who accept and use the righteous Dharma are not the same as those who have Yu Hui’s destiny; |
五、受用正法者，有真實樂故，摧伏魔怨故。 |
5. Those who accept the Dharma will have real happiness and destroy the evil spirits and resentments. |
此中諸受欲者所有欲樂是隨順喜處，貪愛所隨故； |
Among them, all the sensual pleasures of the desirous ones are the result of following the joyful place and the result of craving; |
是隨順憂處，瞋恚所隨故； |
This is the place where worries and worries arise, and where anger and anger follow; |
是隨順捨處，無簡擇捨之所隨故。 |
This is the place where you give up, and there is no way to choose the place to give up. |
聖慧命者受用正法則不如是。 |
It is not as good as this for those with holy wisdom to follow the correct principles. |
又諸有欲者受用欲塵，從不可知本際以來，以無常故，捨餘欲塵得餘欲塵； |
Moreover, those who have desires have used the desire objects, and since the beginning of time is unknown, due to impermanence, they have given up the remaining desire objects to obtain the remaining desire objects; |
或於一時都無所得。 |
Or get nothing at all. |
聖慧命者受用正法則不如是。 |
It is not as good as this for those with holy wisdom to follow the correct principles. |
又受欲者受用欲時，即於此事一起喜愛，一起憂恚； |
And when the person who receives the desire receives the desire to use it, he will both enjoy it and be sad about it; |
復即於彼或時生喜，或時生憂。 |
Again, he may be happy or worried at times. |
聖慧命者受用正法則不如是。 |
It is not as good as this for those with holy wisdom to follow the correct principles. |
又諸離欲外慧命者，於種種見趣、自分別所起邪勝解處，其心猛利，種種取著，恒為欲染之所隨逐； |
In addition, those who are detached from desires and have wisdom outside of them will always be driven by desires and defilements due to their sharp minds and all kinds of graspings in various views and interests. |
雖已離欲，復還退起。 |
Although he has given up desire, he will return to retreat. |
聖慧命者受用正法則不如是。 |
It is not as good as this for those with holy wisdom to follow the correct principles. |
又受欲者及諸世間已離欲者，所有欲樂及離欲樂，皆非真實，皆為魔怨之所隨逐； |
Furthermore, for those who have experienced desires and those who have abandoned desires in the world, all the pleasures of desire and pleasures freed from desire are not real and are driven by the evil spirits and resentments; |
如幻、如響、如影、如焰、如夢所見、猶如幻作諸莊嚴具。 |
Like an illusion, like a sound, like a shadow, like a flame, like what is seen in a dream, like all the solemn objects made of illusion. |
又著樂愚夫諸受欲者，及諸世間已離欲者，凡所受用，猶如癲狂、如醉亂等； |
Also, the fools who have received desires, and those who have left desires in the world, all the effects they receive are like madness, drunkenness, etc.; |
未制魔軍而有受用。 |
It is useful without defeating the demonic army. |
是故彼樂為非真實，亦不能制所有魔事。 |
Therefore, his happiness is unreal and cannot control all evil things. |
聖慧命者受用正法則不如是。 |
It is not as good as this for those with holy wisdom to follow the correct principles. |
復次，三界有情所依之身，當云何觀？ |
Again, what should we think about the body on which sentient beings in the three realms rely? |
謂如毒熱癰、麁重所隨故。 |
It is said to be caused by poisonous heat, carbuncle, and severe hemorrhoids. |
即於此身樂受生時，當云何觀？ |
What should we think about when we are born with happiness in this body? |
謂如毒熱癰暫遇冷觸。 |
It is said that it is like a poisonous hot carbuncle that is temporarily touched by cold. |
即於此身苦受生時，當云何觀？ |
Even when you are reborn in suffering in this body, what should you think about it? |
謂如毒熱癰為熱灰所觸。 |
It is said that it is like a poisonous heat carbuncle touched by hot ashes. |
即於此身不苦不樂受生時，當云何觀？ |
Even if we are reborn in this body with neither pain nor pleasure, what should we think about it? |
謂如毒熱癰離冷熱等觸，自性毒熱而本住故。 |
It is said that poison-heat carbuncle is separated from cold and hot contact, because the poison-heat nature is its original residence. |
薄伽梵說： |
Bhagavan said: |
當知樂受，壞苦故苦； |
You should know that pleasant feelings eliminate suffering and therefore suffer; |
苦受，苦苦故苦； |
Suffering, suffering, therefore suffering; |
不苦不樂受，行苦故苦。 |
Feelings are neither painful nor pleasant, actions are suffering and therefore suffering. |
又說有有愛味喜、有離愛味喜、有勝離愛味喜。 |
It is also said that there is love that tastes joy, there is separation from love that tastes joy, and there is victory and separation from love that tastes joy. |
如是等類，如經廣說。 |
Such and other categories are as widely stated in the scriptures. |
應知墮二界攝。 |
You should know that you will fall into the second world. |
又薄伽梵建立想受滅樂為樂中第一。 |
Furthermore, Bhagavan established the happiness of cessation of perception and feeling as the first of all happiness. |
此依住樂，非謂受樂。 |
This means to live in happiness, not to receive happiness. |
又說有三種樂。 |
He also said that there are three kinds of happiness. |
謂離貪、離瞋、離癡。 |
It means freedom from greed, freedom from hatred, and freedom from delusion. |
此三種樂唯無漏界中可得，是故此樂名為常樂，無漏界攝。 |
These three kinds of happiness can only be obtained in the realm of no outflow, so this kind of music is called permanent happiness, which is captured in the realm of no outflow. |
復次，飲食受用者，謂三界將生、已生、有情壽命安住。 |
Furthermore, those who eat and drink are said to be born in the three realms, have been born, and live in peace for the life span of sentient beings. |
此中當知觸、意思、識、三種食故，一切三界有情壽命安住。 |
In this, you should know the three kinds of food: contact, intention, consciousness, and food. Therefore, all sentient beings in the three realms can live peacefully. |
段食一種，唯令欲界有情壽命安住。 |
A kind of food can only make the life of sentient beings in the world of desire live peacefully. |
又於那落迦受生有情，有微細段食。 |
Also, he was reborn as a sentient being in Naraka, and had food in a subtle way. |
謂腑藏中有微動風，由此因緣，彼得久住。 |
It is said that there is a slight gust of wind in the internal organs. Due to this reason, Peter stayed there for a long time. |
餓鬼、傍生、人中，有麁段食。 |
Among hungry ghosts, living beings, and people, there are those who eat. |
謂作分段而噉食之。 |
It is said to be eaten in sections. |
復有微細食。 |
There will be fine food again. |
謂住羯羅藍等位有情，及欲界諸天。 |
It is said that there are sentient beings living in the Kala blue and other positions, as well as the heavens in the desire realm. |
由彼食已，所有段食流入一切身分支節，尋即消化，無有便穢。 |
From the moment the food is eaten, all parts of the food flow into all the branches of the body, where they are immediately digested without any excrement or filth. |
復次，婬欲受用者，諸那落迦中所有有情皆無婬事。 |
Again, those who are subject to sexual desire, all the sentient beings in Naraka have no sexual conduct. |
所以者何？ |
So what? |
由彼有情長時無間多受種種極猛利苦。 |
Because of this, the sentient being has been subjected to all kinds of extreme sufferings for a long time. |
由此因緣，彼諸有情，若男於女不起女欲，若女於男不起男欲，何況展轉二二交會。 |
Due to this cause and condition, among those sentient beings, if a man has no desire for a woman towards a woman, and if a woman has no desire for a man for a man, how much more will they meet again and again. |
若鬼、傍生、人中，所有依身苦樂相雜，故有婬欲。 |
If ghosts, living beings, or people are attached to the body, all the pain and pleasure are mixed, so they have lustful desires. |
男女展轉二二交會，不淨流出。 |
When a man and a woman meet, the impurity flows out. |
欲界諸天雖行婬欲，無此不淨； |
Although the gods in the desire realm engage in sexual desires, they are not impure; |
然於根門有風氣出，煩惱便息。 |
However, if the wind comes out of the root gate, the troubles will cease. |
四大王眾天，二二交會，熱惱方息。 |
The four kings and the heavens meet in two and two, and the heat and anger will cease. |
如四大王眾天，三十三天亦爾。 |
Just like the four great kings and the heavens, so are the thirty-three heavens. |
時分天唯互相抱，熱惱便息。 |
When the time comes, Tianwei hugs each other, and the heat and anger subside. |
知足天、唯相執手，熱惱便息。 |
When you are content with the sky, only when you hold your hand, the heat and anger will cease. |
樂化天相顧而笑，熱惱便息。 |
The happy heaven looks at each other and smiles, and the heat and anger subside. |
他化自在天眼相顧視，熱惱便息。 |
He looked at each other with his celestial eyes, and his heat and anger subsided. |
又三洲人攝受妻妾，施設嫁娶。 |
In addition, the people of Sanzhou took wives and concubines and arranged marriages. |
北拘盧洲無我所故，無攝受故，一切有情無攝受妻妾，亦無嫁娶。 |
There is no self in Luzhou in Beikulu, and no living beings have wives or concubines, nor do they marry. |
如三洲人，如是大力鬼及欲界諸天亦爾。 |
Just like the people of the Three Continents, such are the powerful ghosts and the gods in the realm of desire. |
唯除樂化天及他化自在天。 |
Except for the Heaven of Joyful Transformation and the Heaven of Other Transformations. |
又一切欲界天眾，無有處女胎藏。 |
In addition, among all the heavenly beings in the realm of desire, there is no virgin womb. |
然四大王眾天於父母肩上，或於懷中，如五歲小兒欻然化出； |
However, the gods of the four great kings appear on the shoulders of their parents or in their arms, just like a five-year-old child. |
三十三天如六歲； |
Thirty-three days is like six years old; |
時分天如七歲； |
Hours and days are like seven years old; |
知足天如八歲； |
Contentment is like being eight years old; |
樂化天如九歲； |
Happy as a nine-year-old; |
他化自在天如十歲。 |
He transformed into a free heaven as if he were ten years old. |
復次，生建立者，謂三種欲生。 |
Again, the establishment of birth is called the birth of three kinds of desire. |
或有眾生現住欲塵，由此現住欲塵故，富貴自在。 |
There may be sentient beings who appear to be living in the world of desire. Because they are living in the world of desire, they are rich, noble and comfortable. |
彼復云何？ |
What's the answer? |
謂一切人及四大王眾天，乃至善知足天。 |
It is said that all human beings, the four great kings and the heavens, and even the heavens of good knowledge and sufficient knowledge. |
是名第一欲生。 |
This is the first desire to live. |
或有眾生變化欲塵，由此變化欲塵故，富貴自在。 |
There may be sentient beings who change their desire objects, and because of this transformation they become rich, noble and comfortable. |
彼復云何？ |
What's the answer? |
謂樂化天。 |
It is said that happiness transforms heaven. |
由彼諸天為自己故，化為欲塵，非為他故； |
Because those heavens turned into the dust of desire for themselves and not for others; |
唯自變化諸欲塵故，富貴自在。 |
Only by transforming all desires and objects, can one be rich and noble. |
是名第二欲生。 |
This is the second desire for life. |
或有眾生他化欲塵，由他所化諸欲塵故，富貴自在。 |
There may be sentient beings who have transformed their desire objects into themselves, and because of the desire objects they have transformed into themselves, they are rich and noble and comfortable. |
彼復云何？ |
What's the answer? |
謂他化自在天。 |
It is said that he transforms into the free heaven. |
由彼諸天為自因緣亦能變化，為他因緣亦能變化，故於自化非為希奇； |
Since the heavens can change due to their own causes and conditions, they can also change due to other causes and conditions, so self-transformation is not a surprise; |
用他所化欲塵為富貴自在，故說此天為他化自在。 |
He transformed the desire dust into wealth and freedom, so it is said that this heaven is his transformation into freedom. |
非彼諸天唯受用他所化欲塵，亦有受用自所化欲塵者。 |
Other gods only accept and use the desire objects transformed by others, and there are also those who accept and use the desire objects transformed by themselves. |
是名第三欲生。 |
This is the third desire for life. |
復有三種樂生。 |
There are three kinds of happiness again. |
或有眾生用離生喜樂灌灑其身，謂初靜慮地諸天。 |
There may be sentient beings who fill their bodies with the joy of rebirth, and they are called the heavens on earth who are just beginning to meditate. |
是名第一樂生。 |
He is the number one happy student. |
或有眾生由定生喜樂灌灑其身，謂第二靜慮地諸天。 |
There may be sentient beings whose bodies are filled with the joy of concentration, and they are called the gods on the second level of meditation. |
是名第二樂生。 |
He is the second happy student. |
或有眾生以離喜樂灌灑其身，謂第三靜慮地諸天。 |
There may be sentient beings who have their bodies filled with the joy of separation, which is called the heavens on the third level of meditation. |
是名第三樂生。 |
He is the third happy student. |
問： |
ask: |
何故建立三種欲生、三種樂生耶？ |
Why establish three kinds of desire and three kinds of happiness? |
答： |
answer: |
由三種求故。 |
There are three reasons for seeking reasons. |
一、欲求，二、有求，三、梵行求。 |
First, desire, second, desire, and third, pursuit of the holy life. |
謂若諸沙門或婆羅門墮欲求者，一切皆為三種欲生，更無增過。 |
It is said that if a recluse or a brahmin falls into desire, everything will be the result of three kinds of desire, and there will be no more. |
若諸沙門或婆羅門墮有求者，多分求樂； |
If any ascetics or brahmans fall into the trap of those who seek, seek happiness in abundance; |
由貪樂故，一切皆為三種樂生。 |
Due to craving for pleasure, everything is born of the three kinds of pleasure. |
由諸世間為不苦不樂寂靜生處起追求者，極為尠少，故此以上不立為生。 |
There are very few people who seek to live in peace and tranquility in the world, neither suffering nor happiness, so they do not live in this way. |
若諸沙門或婆羅門墮梵行求者，一切皆為求無漏界。 |
If any recluse or brahmin falls into the Brahma life and seeks for it, everything is for the purpose of seeking the realm of no faults. |
或復有一墮邪梵行求者，為求不動空無邊處、識無邊處、無所有處、非想非非想處，起邪分別，謂為解脫，當知此是有上梵行求。 |
Perhaps there is a person who has fallen into the wrong pursuit of the Brahma Life. In order to seek the place of immovable emptiness, boundless consciousness, the place of nothing, the place of neither thinking nor non-thinking, he makes wrong distinctions and calls it liberation. You should know that this is the pursuit of the superior Brahma Life. |
無上梵行求者，謂求無漏界。 |
Those who seek the supreme holy life are said to seek the realm of no leakage. |
復次，自體建立者，謂於三界中所有眾生有四種得自體差別。 |
Again, the establishment of the self-self means that there are four differences in the attainment of the self-body for all sentient beings in the three realms. |
或有所得自體，由自所害，不由他害。 |
Or if you gain something from your own body, you can harm it by yourself, not by others. |
謂有欲界天，名遊戲忘念。 |
It is said that there is a world of desire, which is called the game of forgetfulness. |
彼諸天眾或時耽著種種戲樂，久相續住； |
Those heavenly beings may indulge in various kinds of entertainment and stay together for a long time; |
由久住故，忘失憶念； |
Since I have lived there for a long time, I have forgotten my memory; |
由失念故，從彼處沒。 |
Due to lost thoughts, he disappeared from there. |
或復有天，名曰意憤。 |
Perhaps there is another heaven named Yi Ang. |
彼諸天眾有時展轉角眼相視； |
Those heavenly beings sometimes turn their eyes to look at each other; |
由相視故，意憤轉增； |
As a result of looking at each other, the anger grows; |
意憤增故，從彼處沒。 |
As the anger increases, it disappears from there. |
或有所得自體，由他所害，不由自害。 |
Or if you gain something from your own body, it will be harmed by others, but you will not be able to harm yourself. |
謂處羯羅藍、遏部曇、閉尸、鍵南位，及在母腹中所有眾生。 |
It is said that they are in the blue of Kala, the Tan of the Tan, the dead body, the southern position of the Jian, and all living beings in the mother's womb. |
或有所得自體，亦由自害，亦由他害。 |
You may gain something from your own body, but you may also be harmed by yourself or others. |
謂即彼眾生處已生位，諸根圓滿，諸根成就。 |
It is said that those sentient beings have already taken their place, all their roots are perfect, and all their roots are accomplished. |
或有所得自體，亦非自害，亦非他害。 |
Maybe there is something gained for oneself, but it is not harming oneself, nor is it harming others. |
謂色、無色界諸天、一切那落迦、似那落迦鬼、如來使者、住最後身、慈定、滅定、若無諍定、若處中有，如是等類。 |
It refers to form, all the gods in the formless realm, all Nalukas, ghosts like Nalukas, messengers of the Tathagata, living in the last body, loving kindness concentration, cessation concentration, if there is no contradiction, if there is any place, and so on. |
云何因緣果建立？ |
Why is the cause and effect established? |
謂略說有四種。 |
There are four kinds of predicates. |
一、由相故； |
1. Because of appearance; |
二、由依處故； |
2. Due to reasons; |
三、由差別故； |
3. Due to differences; |
四、由建立故。 |
4. Due to establishment. |
因等相者，謂若由此為先，此為建立。 |
Because of the equal appearance, it is said that if this is the first, this is the establishment. |
此和合故，彼法生，或得、或成、或辦、或用，說此為彼因。 |
Because of this harmony, that dharma arises, is obtained, accomplished, performed, or used. This is said to be the cause of the other. |
問： |
ask: |
以誰為先？ |
Who comes first? |
誰為建立？ |
Who built it? |
誰和合故？ |
Who makes peace? |
何法生耶？ |
How can it be born? |
答： |
answer: |
自種子為先。 |
From seed first. |
除種子依，所餘若有色、若無色依及業為建立。 |
Except for the seed dependence, what remains, whether it is a form or a formless dependence, and the karma is established. |
助伴、所緣為和合故。 |
Helping companions and objects are harmonious. |
隨其所應，欲繫、色繫、無色繫及不繫諸法生。 |
According to its response, all dharmas arise, namely, desire-related, form-related, formless-related and non-related. |
問： |
ask: |
以誰為先？ |
Who comes first? |
誰為建立？ |
Who built it? |
誰和合故？ |
Who makes peace? |
得何法耶？ |
What method can be obtained? |
答： |
answer: |
聲聞、獨覺、如來種性為先。 |
The caste natures of the Sravakas, Paccekabuddhas, and Tathagata come first. |
內分力為建立。 |
Internal component force is established. |
外分力為和合故。 |
The external force is the result of harmony. |
證得煩惱離繫涅槃。 |
Achieve Nirvana, the separation of afflictions. |
內分力者，謂如理作意、少欲知足等內分善法，及得人身、生在聖處、諸根無缺、無事業障、於其善處深生淨信，如是等法名內分力。 |
The internal power refers to the internal good dharma of doing the mind well, being content with few desires, etc., and attaining human body, being born in a holy place, having all roots intact, no obstacles in career, and having deep and pure faith in the good place. Such dharma names are internal part. force. |
外分力者，謂諸佛興世、宣說妙法、教法猶存、住正法者隨順而轉、具悲信者以為施主，如是等法名外分力。 |
The external force refers to the emergence of Buddhas into the world, preaching wonderful Dharma, the teachings still exist, those who live in the true Dharma follow suit, and those with compassion and faith serve as donors. Such Dharma names are the external force. |
問： |
ask: |
以誰為先？ |
Who comes first? |
誰為建立？ |
Who built it? |
誰和合故？ |
Who makes peace? |
何法成耶？ |
How can it be accomplished? |
答： |
answer: |
所知勝解、愛樂為先。 |
Knowledge is the best, and love and happiness come first. |
宗、因、譬喻為建立。 |
Zong, cause, and metaphor are established. |
不相違眾、善敵論者為和合故。 |
Those who do not contradict others and are good enemies are for the sake of harmony. |
所立義成。 |
What was established is fulfilled. |
問： |
ask: |
以誰為先？ |
Who comes first? |
誰為建立？ |
Who built it? |
誰和合故？ |
Who makes peace? |
何法辦耶？ |
What can be done? |
答： |
answer: |
工巧智為先。 |
Craftsmanship and wisdom come first. |
隨彼勤劬為建立。 |
Follow him and work hard to establish. |
工巧業處眾具為和合故。 |
The craftsmanship and craftsmanship are all in harmony with each other. |
工巧業處辦。 |
It is run by the Industrial and Skillful Industry Department. |
又愛為先。 |
And love comes first. |
由食住者依止為建立。 |
It is established by relying on those who eat and live. |
四食為和合故。 |
The four foods are for harmony. |
受生有情安住充辦。 |
The sentient beings who were born live in peace and control. |
問： |
ask: |
以誰為先？ |
Who comes first? |
誰為建立？ |
Who built it? |
誰和合故？ |
Who makes peace? |
何法用耶？ |
How to use it? |
答： |
answer: |
即自種子為先。 |
That is, starting from the seed. |
即此生為建立。 |
That is, this life is established. |
即此生緣為和合故。 |
That is to say, the reason for this life is harmony. |
自業諸法作用可知。 |
The effects of all dharma of self-karma can be known. |
何等名為自業作用？ |
What is the name of self-karma? |
謂眼以見為業，如是餘根各自業用應知。 |
It is said that seeing is the karma of the eye, so the remaining roots should be understood for their respective karma. |
又地能持，水能爛，火能燒，風能燥，如是等類，當知外分自業差別。 |
In addition, earth can sustain, water can rot, fire can burn, wind can dry, and so on. You should know the difference between external and self-karma. |
因等依處者，謂十五種。 |
There are fifteen kinds of reasons. |
一、語，二、領受，三、習氣，四、有潤種子，五、無間滅，六、境界，七、根，八、作用，九、士用，十、真實見，十一、隨順，十二、差別功能，十三、和合，十四、障礙，十五、無障礙。 |
1. Speech, 2. Reception, 3. Habits, 4. Moisturizing seeds, 5. Uninterrupted cessation, 6. Realm, 7. Roots, 8. Function, 9. Practical use, 10. True view, 11. Follow along. 12. Differential function, 13. Harmony, 14. Obstacle, 15. No obstacle. |
因等差別者，謂十因、四緣、五果。 |
Those who are differentiated by causes and so on are called ten causes, four conditions, and five effects. |
十因者，一、隨說因，二、觀待因，三、牽引因，四、生起因，五、攝受因，六、引發因，七、定異因，八、同事因，九、相違因，十、不相違因。 |
The ten causes are: 1. Suspicious cause, 2. Observation cause, 3. Pulling cause, 4. Generating cause, 5. Accepting cause, 6. Initiating cause, 7. Differential cause, 8. Synchronous cause, 9. Contrary to the cause, 10. Non-contradictory cause. |
四緣者，一、因緣，二、等無間緣，三、所緣緣，四、增上緣。 |
The four conditions are: first, causal conditions, second, uninterrupted conditions, third, object conditions, and fourth, increased upper conditions. |
五果者，一、異熟果，二、等流果，三、離繫果，四、士用果，五、增上果。 |
The five fruits are: first, oddly ripe fruit, second, equal-flowing fruit, third, isolated fruit, fourth, scholar-use fruit, and fifth, increased fruit. |
因等建立者，謂依語因依處，施設隨說因。 |
Those who establish the cause and so on are said to rely on the language because of the place, and the facilities will follow the explanation of the cause. |
所以者何？ |
So what? |
由於欲界繫法，色、無色界繫法，及不繫法，施設名為先故想轉，想為先故語轉，由語故，隨見、聞、覺、知起諸言說。 |
Because the desire realm is related to dharmas, the form and formless realms are related to dharmas, and they are not related to dharmas, the name of charity comes first, so the thought turns, and the thought comes first, so the speech turns. Because of the speech, all the words and explanations arise along with seeing, hearing, feeling, and knowing. . |
是故依語依處，施設隨說因。 |
Therefore, it depends on the words and places, and the facilities follow the causes. |
依領受因依處，施設觀待因。 |
According to the place where the cause is received, the cause is observed and treated. |
所以者何？ |
So what? |
由諸有情諸有欲求欲繫樂者，彼觀待此，於諸欲具，或為求得、或為積集、或為受用。 |
Since all sentient beings and all beings seek and desire pleasure, they look at this, and in all the objects of desire, they are either seeking for it, accumulating it, or enjoying it. |
諸有欲求色無色繫樂者，彼觀待此，於彼諸緣，或為求得、或為受用。 |
For those who desire formless pleasures, they should look at these and other conditions, either to obtain them or to enjoy them. |
諸有欲求不繫樂者，彼觀待此，於彼諸緣、或為求得、或為受用。 |
For those who have desires that are not tied to happiness, they should look at this and other conditions, either to seek for it or to enjoy it. |
諸有不欲苦者，彼觀待此，於彼生緣、於彼斷緣，或為遠離、或為求得、或為受用。 |
For those who do not desire suffering, they should consider this, create conditions for them, or cut off their conditions, either to stay away from them, to seek for them, or to enjoy them. |
是故依領受依處，施設觀待因。 |
Therefore, we should rely on the base of receiving and observing the cause of giving. |
依習氣因依處，施設牽引因。 |
According to the habitual causes and places, implement the traction causes. |
所以者何？ |
So what? |
由淨不淨業熏習三界諸行，於愛不愛趣中牽引愛不愛自體。 |
From the pure and impure karma, the conduct of the three realms is cultivated, and it leads to the self-love and non-love in the realm of love and non-love. |
又即由此增上力故，外物盛衰。 |
And because of this increased power, external objects rise and fall. |
是故依諸行淨不淨業習氣依處，施設牽引因。 |
Therefore, according to the place where all the karma and impure karma and habits are based, the traction causes are established. |
依有潤種子因依處，施設生起因。 |
Depending on the place where the moist seed depends, the facilities will give rise to the cause. |
所以者何？ |
So what? |
由欲、色、無色界繫法，各從自種子生。 |
Desire, form, and formless realms form the basis of dharmas, each arising from its own seed. |
愛名能潤，種是所潤。 |
Love of name can moisten it, and seed is what nourishes it. |
由此所潤諸種子故，先所牽引各別自體當得生起。 |
As a result of the various seeds moistened by this, the respective bodies drawn by them should arise. |
如經言： |
As the scripture says: |
業為感生因。 |
Karma is the cause of induction. |
愛為生起因。 |
Love is the cause of life. |
是故依有潤種子依處，施設生起因。 |
Therefore, depending on the base of the moist seed, the facilities will give rise to the cause. |
依無間滅因依處，及依境界、根、作用、士用、真實見因依處，施設攝受因。 |
Depending on the place of the cause of uninterrupted cessation, and depending on the state, root, function, function, and true seeing of the cause, the cause of installation and acceptance is established. |
所以者何？ |
So what? |
由欲繫諸法無間滅攝受故，境界攝受故，根攝受故，作用攝受故，士用攝受故，諸行轉。 |
Because the desires are connected to the continuous destruction of all dharmas, the realms are absorbed, the roots are absorbed, the functions are absorbed, and the practitioners are absorbed, all actions are transferred. |
如欲繫法如是，色、無色繫法亦爾。 |
If you want to tie the Dharma like this, the color and colorless Dharma will also be the same. |
或由真實見攝受故，餘不繫法轉。 |
Or because it is taken in by true views, the rest is not related to Dharma transfer. |
是故依無間滅、境界、根、作用、士用、真實見依處，施設攝受因。 |
Therefore, it depends on the place of intermittent cessation, state, root, function, use, true view, and the cause of installation and acceptance. |
依隨順因依處，施設引發因。 |
Follow the cause according to the place, and the facilities will cause the cause. |
所以者何？ |
So what? |
由欲繫善法，能引欲繫諸勝善法。 |
Desire is the basis of good dharma, and desire can lead to the attachment of all superior virtuous dharma. |
如是欲繫善法，能引色、無色繫及不繫善法。 |
If you want to attach good dharmas, you can induce color, colorless and non-attentive dharmas. |
由隨順彼故。 |
Just follow him. |
如欲繫善法，如是色繫善法能引色繫諸勝善法，及無色繫善法、不繫善法。 |
If you want to associate wholesome dharmas, such good dharma of form can lead to all the superior virtuous dharmas of form, as well as the virtuous dharmas of formless and unattached nature. |
如色繫善法，如是無色繫善法能引無色繫諸勝善法，及不繫善法。 |
Just like the good dharma of the color system, the good dharma of the colorless system can lead to all the superior good dharma of the colorless system, as well as the good dharma of the non-formal system. |
如無色繫善法，如是不繫善法能引不繫諸勝善法，及能引發無為作證。 |
For example, if there are no good dharma attached to form, such undiluted wholesome dharmas can lead to all superior good dharmas that are not attached to it, and can lead to the testimony of inaction. |
又不善法能引諸勝不善法。 |
Moreover, unwholesome dharmas can lead to all kinds of unwholesome dharmas. |
謂欲貪能引瞋、癡、慢、見、疑、身惡行、語惡行、意惡行。 |
It is said that desire and greed can lead to anger, ignorance, conceit, prejudice, doubt, bad deeds of body, bad speech and bad mind. |
如欲貪，如是瞋、癡、慢、見、疑，隨其所應盡當知。 |
Such as desire, greed, hatred, ignorance, conceit, prejudice, doubt, etc., they should be known as they are. |
如是無記法能引善、不善、無記法，如善、不善、無記種子阿賴耶識。 |
Such unrecorded dharmas can lead to wholesome, unwholesome, and unrecorded dharmas, such as the alaya consciousness of wholesome, unwholesome, and unrecorded seeds. |
又無記法能引無記勝法。 |
And the unrecorded method can lead to the unrecorded victory. |
如段食能引受生有情令住、令安，勢力增長。 |
For example, segmental food can induce sentient beings to stay and be at peace, and their power will increase. |
由隨順彼故。 |
Just follow him. |
是故依隨順依處，施設引發因。 |
Therefore, by relying on the place of obedience, the facilities cause the cause. |
依差別功能因依處，施設定異因。 |
According to the different functional causes and places, different causes are set. |
所以者何？ |
So what? |
由欲繫諸法自性功能有差別故，能生種種自性功能。 |
Because desire-based dharmas have different natural functions, various natural functions can arise. |
如欲繫法，如是色、無色繫及不繫法亦爾。 |
If you want to tie the Dharma, then it is also like the color, colorless and non-binding Dharma. |
是故依差別功能依處，施設定異因。 |
Therefore, different causes are set according to different functions. |
依和合因依處，施設同事因。 |
According to the harmony and the cause, the facility is the cause. |
所以者何？ |
So what? |
要由獲得自生和合故，欲繫法生。 |
To obtain the harmony of self-birth, desire is the birth of Dharma. |
如欲繫法，如是色、無色繫及不繫法亦爾。 |
If you want to tie the Dharma, then it is also like the color, colorless and non-binding Dharma. |
如生和合，如是得、成、辦、用和合亦爾。 |
Just like birth and harmony, this is how it is obtained, completed, managed, used and harmonized. |
是故依和合依處，施設同事因。 |
It is the place where the reason is dependent and combined, and the facilities are the cause. |
依障礙因依處，施設相違因。 |
The cause of obstacles depends on the place, and the facilities are contrary to the cause. |
所以者何？ |
So what? |
由欲繫法將得生，若障礙現前便不得生。 |
If the desire is tied to the Dharma, you will be reborn. If obstacles appear, you will not be reborn. |
如欲繫法，如是色、無色繫及不繫法亦爾。 |
If you want to tie the Dharma, then it is also like the color, colorless and non-binding Dharma. |
如生，如是得、成、辦、用亦爾。 |
Just like life, it can be obtained, accomplished, managed, and used. |
是故依障礙依處，施設相違因。 |
Therefore, the obstacles depend on the place, and the facilities are contrary to the cause. |
依無障礙因依處，施設不相違因。 |
According to the barrier-free location, the facilities are not inconsistent with the location. |
所以者何？ |
So what? |
由欲繫法將得生，若無障礙現前，爾時便生。 |
The Dharma will be reborn due to desire. If no obstacles appear, rebirth will occur at that time. |
如欲繫法，如是色、無色繫及不繫法亦爾。 |
If you want to tie the Dharma, then it is also like the color, colorless and non-binding Dharma. |
如生，如是得、成、辦、用亦爾。 |
Just like life, it can be obtained, accomplished, managed, and used. |
是故依無障礙依處，施設不相違因。 |
Therefore, there is no obstacle in the place, and the facilities do not conflict with the cause. |
復次，依種子緣依處，施設因緣。 |
Again, according to the seed's condition, establish the cause and condition. |
依無間滅緣依處，施設等無間緣。 |
Depend on the place where there is no intermittent condition of destruction, and there are no intermittent conditions for facilities and so on. |
依境界緣依處，施設所緣緣。 |
Depending on the state and conditions, provide facilities for the conditions. |
依所餘緣依處，施設增上緣。 |
Depending on the remaining conditions, facilities will increase the upper conditions. |
復次，依習氣、隨順因緣依處，施設異熟果及等流果。 |
Again, according to habits, according to the causes and conditions, apply oddly ripe fruits and equal-flowing fruits. |
依真實見因緣依處，施設離繫果。 |
See the origin of causes and conditions according to the truth, and implement the effects of separation. |
依士用因緣依處，施設士用果。 |
Those who rely on people use causes and conditions to rely on places, and those who give aid use results. |
依所餘因緣依處，施設增上果。 |
According to the remaining causes and conditions, the facilities will increase the results. |
復次，順益義是因義，建立義是緣義，成辦義是果義。 |
Again, the meaning of "shunyi" is the meaning of cause, the meaning of "establishment" is the meaning of fate, and the meaning of "achievement" is the meaning of result. |
又建立因有五種相。 |
It is also established that there are five phases of cause. |
一、能生因，二、方便因，三、俱有因，四、無間滅因，五、久遠滅因。 |
1. Causes that can generate, 2. Causes that are convenient, 3. All have causes, 4. Causes that will cease to exist, and 5. Causes that will cease to exist in the long run. |
能生因者，謂生起因。 |
Those who can produce causes are called causes. |
方便因者，謂所餘因。 |
The convenient cause is called the remaining cause. |
俱有因者，謂攝受因一分。 |
If everything has a cause, it is said that the cause is absorbed. |
如眼於眼識，如是耳等於所餘識。 |
Just as the eye is equal to eye consciousness, so the ear is equal to the remaining consciousness. |
無間滅因者，謂生起因。 |
The cause of cessation without interruption is called the cause of arising. |
久遠滅因者，謂牽引因。 |
The cause that has been destroyed for a long time is called the pulling cause. |
又建立因有五種相。 |
It is also established that there are five phases of cause. |
一、可愛因，二、不可愛因，三、增長因，四、流轉因，五、還滅因。 |
1. The cause of cuteness, 2. The cause of unlovability, 3. The cause of growth, 4. The cause of circulation, and 5. The cause of return and destruction. |
又建立因有七種相。 |
It is also established that there are seven kinds of characteristics. |
謂無常法是因，無有常法能為法因。 |
It is said that impermanence is the cause, and there is no permanent law that can be the cause of law. |
謂或為生因，或為得因，或為成立因，或為成辦因，或為作用因。 |
It is said to be the cause of creation, the cause of attainment, the cause of establishment, the cause of accomplishment, or the cause of action. |
又雖無常法為無常法因，然與他性為因，亦與後自性為因，非即此剎那。 |
Furthermore, although the impermanent dharma is the cause of the impermanent dharma, it is the cause of other natures and the subsequent self-nature, which is not the case at this moment. |
又雖與他性為因，及與後自性為因，然已生未滅方能為因，非未生已滅。 |
And although it is the cause of other natures, and the cause of its own nature, it can only be the cause if it has arisen but has not yet ceased. It does not mean that it has ceased yet to arise. |
又雖已生未滅，然得餘緣方能為因，非不得餘緣。 |
And although it has been born and has not ceased, it can only be the cause if it has the remaining conditions, and it must not be without the remaining conditions. |
又雖得餘緣，然成變異方能為因，非未變異。 |
And although there are residual conditions, it can only be caused by mutation, not without mutation. |
又雖成變異，必與功能相應，方能為因，非失功能。 |
And even if it becomes a mutation, it must correspond to the function, so it can be the cause, and it will not lose its function. |
又雖與功能相應，然必相稱相順方能為因，非不相稱相順。 |
And although it corresponds to the function, it must be proportional and consistent in order to be the cause, not incompatible and consistent. |
由如是七種相，隨其所應，諸因建立應知。 |
From these seven kinds of appearances, you should know how to establish the causes. |
云何相施設建立？ |
Why should facilities be built? |
嗢拕南曰： |
Fu Gaonan said: |
體、所緣、行相、 等起、與差別、 |
Body, object, formation, equality, and difference, |
決擇、及流轉， 略辯相應知。 |
Decision making, and circulation, a brief explanation of the corresponding knowledge. |
應知此相略有七種。 |
It should be known that there are seven types of this phase. |
一、體性，二、所緣，三、行相，四、等起，五、差別，六、決擇，七、流轉。 |
1. Nature, 2. Object, 3. Behavior, 4. Origin, 5. Difference, 6. Decision, 7. Flow. |
尋伺體性者，謂不深推度所緣，思為體性。 |
To seek for the nature of the body is to think of the object as the nature of the body without looking deeply into it. |
若深推度所緣，慧為體性應知。 |
If one deeply examines the object, one should know that wisdom is the nature of it. |
尋伺所緣者，謂依名身、句身、文身，義為所緣。 |
To seek for the object is to rely on the body of the name, the body of the sentence, the body of the tattoo, and the meaning of the object. |
尋伺行相者，謂即於此所緣，尋求行相，是尋； |
Those who seek and serve the signs of actions refer to this object, and seeking the signs of actions is seeking; |
即於此所緣，伺察行相，是伺。 |
That is to say, observing and observing the behavior of this object is contemplation. |
尋伺等起者，謂發起語言。 |
Those who seek, wait, and wait are said to initiate language. |
尋伺差別者，有七種差別。 |
Those looking for differences, there are seven kinds of differences. |
謂有相、無相，乃至不染污，如前說。 |
It is said to have form, have no form, or even be uncontaminated, as mentioned before. |
尋伺決擇者，若尋伺即分別耶？ |
Those who seek to decide and choose, will they be separated if they seek to seek? |
設分別即尋伺耶？ |
Suppose separation means seeking service? |
謂諸尋伺必是分別，或有分別非尋伺。 |
It is said that all pursuits must be distinctions, or there may be distinctions that are not pursuits. |
謂望出世智，所餘一切三界心心所皆是分別，而非尋伺。 |
It is said that the wisdom of looking beyond the world means that all the remaining mental states in the three realms are discrimination, not seeking. |
尋伺流轉者，若那落迦尋伺，何等行？ |
For those who seek and serve, how can they behave if Naluojia seeks and serves? |
何所觸？ |
Where was it touched? |
何所引？ |
Where did it come from? |
何相應？ |
What's the corresponding response? |
何所求？ |
What do you want? |
何業轉耶？ |
Why change your career? |
如那落迦，如是傍生、餓鬼、人、欲界天、初靜慮地天所有尋伺，何等行？ |
Like Naluka, what kind of behavior can you do if you are surrounded by beings, hungry ghosts, humans, the heavens in the desire realm, and the first time you calmly consider everything on earth and heaven? |
何所觸？ |
Where was it touched? |
何所引？ |
Where did it come from? |
何相應？ |
What's the corresponding response? |
何所求？ |
What do you want? |
何業轉耶？ |
Why change your career? |
謂那落迦尋伺，唯是慼行，觸非愛境，引發於苦，與憂相應，常求脫苦，嬈心業轉。 |
It is said that Naluojia's pursuit is just a wandering behavior, touching a non-loving state, causing suffering, corresponding to sorrow, always seeking to escape suffering, and turning around the mind and karma. |
如那落迦尋伺一向受苦，餓鬼尋伺亦爾。 |
Just like Luojia Xunsi always suffers, so does Xunsi, a hungry ghost. |
傍生、人趣、大力餓鬼所有尋伺，多分慼行，少分欣行； |
Those who are surrounded by beings, human beings, and powerful hungry ghosts are all seeking to serve, and most of them are in mourning and less in happy activities; |
多分觸非愛境，少分觸可愛境； |
Most touch the non-love state, and less touch the lovely state; |
多分引苦，少分引樂； |
Too much leads to suffering, little leads to happiness; |
多分憂相應，少分喜相應； |
A greater share of worries corresponds to a lesser share of joy; |
多分求脫苦，少分求遇樂； |
Spend more to escape suffering, spend less to seek happiness; |
嬈心業轉。 |
Rao's heart and career have changed. |
欲界諸天所有尋伺，多分欣行，少分慼行； |
All the heavens in the world of desire are looking for and waiting for you, most of them are happy and less of them are sad; |
多分觸可愛境，少分觸非愛境； |
A lot of it touches the lovely state, a little bit of it touches the non-loving state; |
多分引樂，少分引苦； |
If you give more, you will be happy; if you give less, you will be miserable; |
多分喜相應，少分憂相應； |
A lot of joy will correspond to it, a little of worry will correspond to it; |
多分求遇樂，少分求脫苦； |
Spend more to seek happiness, spend less to escape suffering; |
嬈心業轉。 |
Rao's heart and career have changed. |
初靜慮地天所有尋伺，一向欣行，一向觸內可愛境界，一向引樂，一向喜相應，唯求不離樂，不嬈心業轉。 |
At the beginning, I calmly consider all the pursuits of the earth and heaven, always enjoy the pursuit, always touch the lovely realm within, always bring joy, always rejoice in response, only seek to never leave happiness, and never change the mind and karma. |
云何如理作意施設建立？ |
How to manage the construction of artificial intelligence facilities? |
嗢拕南曰： |
Fu Gaonan said: |
依處、及與事、 求、受用、正行、 |
Depending on the place, and the things, seeking, benefiting, doing right, |
二菩提資糧、 到彼岸方便。 |
With the two bodhicitta qualifications, it is convenient to reach the other shore. |
應知建立略由八相。 |
It should be known that there are eight phases to the establishment. |
謂由依處故、事故、求故、受用故、正行故、聲聞乘資糧方便故、獨覺乘資糧方便故、波羅蜜多引發方便故。 |
It is said that it is due to dependence, accident, seeking, application, right conduct, sravakas taking advantage of the resources, pakudyo taking advantage of the resources, and Paramita causing conveniences. |
如理作意相應尋伺依處者，謂有六種依處。 |
If you use your mind accordingly to find the place of support, it is said that there are six kinds of places of support. |
一、決定時，二、止息時，三、作業時，四、世間離欲時，五、出世離欲時，六、攝益有情時。 |
1. The time of decision, 2. The time of cessation, 3. The time of work, 4. The time of renunciation from the world, 5. The time of renunciation from the world, 6. The time of benefiting sentient beings. |
如理作意相應尋伺事者，謂八種事。 |
Those who seek to serve things according to the principles of mind are called eight kinds of things. |
一、施所成福作用事，二、戒所成福作用事，三、修所成福作用事，四、聞所成事，五、思所成事，六、餘修所成事，七、簡擇所成事，八、攝益有情所成事。 |
1. The blessings and effects caused by giving, 2. The blessings and effects of the precepts, 3. The blessings and effects of cultivation, 4. The effects of hearing, 5. The effects of thinking, 6. The effects of remaining practice, 7. Brief selection The things that are accomplished, 8. The things that are accomplished by benefiting sentient beings. |
如理作意相應尋伺求者，謂如有一，不以非法及不兇險追求財物。 |
Those who seek and serve according to the principles of mind, that is, if there is one, they will not pursue property illegally or dangerously. |
如理作意相應尋伺受用者，謂如即彼追求財已，不染、不住、不耽、不縛、不悶、不著、亦不堅執，深見過患，了知出離而受用之。 |
Those who use their mind to seek, serve and use it accordingly are those who pursue wealth, are not stained, do not cling, are not lingering, are not tied, are not bored, are not clinging to, and are not persistent, have seen the troubles deeply, and understand the renunciation. Use it. |
如理作意相應尋伺正行者，謂如有一，了知父母、沙門、婆羅門，及家長等，恭敬供養，利益承事。 |
If one is to seek and serve those who are doing the right thing according to the principles of mind, it is said that there is one who knows his parents, ascetics, brahmins, and parents, etc., respects them, makes offerings to them, and carries out their affairs for benefit. |
於今世後世所作罪中，見大怖畏； |
I will see great fear in the sins I commit in this world and the hereafter; |
行施作福，受齋持戒。 |
Do alms to bring blessings, fast and observe precepts. |
聲聞乘資糧方便者，聲聞地中我當廣說。 |
To those who are sound-hearers who take advantage of the resources and means, I will spread the word in the land of sound-hearers. |
獨覺乘資糧方便者，獨覺地中我當廣說。 |
Those who are alone in their ability to take advantage of the resources and resources, I will speak extensively about them in the land of alone enlightenment. |
波羅蜜多引發方便者，菩薩地中我當廣說。 |
If Paramita brings convenience, I will spread it widely in the Bodhisattva realm. |
復次，施主有四種相。 |
Again, there are four forms of donors. |
一、有欲樂，二、無偏黨，三、除匱乏，四、具正智。 |
1. Having sensual pleasures, 2. Being impartial, 3. Eliminating lack, and 4. having right wisdom. |
具尸羅者亦有四相。 |
Those with Shira also have four characteristics. |
一、有欲樂，二、結橋梁，三、不現行，四、具正智。 |
1. Having sensual pleasure, 2. forming a bridge, 3. not being present, and 4. having right wisdom. |
成就修者亦有四相。 |
Those who achieve success also have four characteristics. |
一、欲解清淨，二、引攝清淨，三、勝解定清淨，四、智清淨。 |
1. Desire is pure, 2. Induction is pure, 3. Victory is pure, 4. Wisdom is pure. |
又受施者有六種。 |
And there are six kinds of recipients. |
一、受學受施，二、活命受施，三、貧匱受施，四、棄捨受施，五、羈遊受施，六、耽著受施。 |
1. To study and receive alms; 2. To live and receive alms; 3. To be poor and needy to receive alms; 4. To give up and receive alms; 5. To wander around and receive alms; 6. To linger and receive alms. |
復有八種損惱。 |
There are eight kinds of harm. |
一、飢損惱，二、渴損惱，三、麁食損惱，四、疲倦損惱，五、寒損惱，六、熱損惱，七、無覆障損惱，八、有覆障損惱。 |
1. Worry caused by hunger, 2. Worried caused by thirst, 3. Worried caused by lack of food, 4. Worried caused by fatigue, 5. Worried caused by cold, 6. Worried caused by heat, 7. Worried caused by no covering, 8. Caused by covering. Damage. |
復有六種損惱。 |
There are six kinds of harm. |
一、俱生，二、所欲匱乏，三、逼切，四、時節變異，五、流漏，六、事業休廢。 |
1. Coexistence, 2. Lack of what you want, 3. Pressure, 4. Changes in seasons, 5. Loss of water, 6. Failure of career. |
復有六種攝益： |
There are six types of benefits: |
一、任持攝益，二、勇健無損攝益，三、覆護攝益，四、塗香攝益，五、衣服攝益，六、共住攝益。 |
1. The benefits of holding any time, 2. The benefits of being brave and healthy, 3. The benefits of covering and protecting, 4. The benefits of applying incense, 5. The benefits of clothing, 6. The benefits of living together. |
復有四種非善友相。 |
There are four more signs of non-good friends. |
一、不捨怨心，二、引彼不愛，三、遮彼所愛，四、引非所宜。 |
1. Don’t let go of resentment; 2. Lead others to dislike them; 3. Cover up what they love; 4. Lead others to inappropriate ways. |
與此相違，當知即是四善友相。 |
Contrary to this, you should know that these are the four signs of good friends. |
復有三種引攝。 |
There are three kinds of inducements. |
一、引攝資生具，二、引攝有喜樂，三、引攝離喜樂。 |
1. It leads to the creation of capital, 2. It leads to joy, and 3) It leads to freedom from joy. |
復有四種隨轉供事。 |
There are four more kinds of offerings. |
一、隨轉供事非知舊者，二、隨轉供事諸親友者，三、隨轉供事所尊重者，四、隨轉供事具福慧者。 |
1. Those who make offerings with Suizhuan do not know the past; 2. Those who make offerings with Suizhuan do things to relatives and friends; 3. Those who make offerings with Suizhuan do things that are respected; 4. Those who make offerings with Suizhuan are endowed with blessings and wisdom. |
由此四種隨轉供事，依止四處，獲得五果應知。 |
From these four kinds of recital, you can rely on the four places and obtain the five fruits. |
何等四處？ |
How far around? |
一、無攝受處，二、無侵惱處，三、應供養處，四、同分隨轉處。 |
1. The place where there is no ingestion; 2. The place where there is no intrusion; 3. The place where offerings should be made; 4. The place where the same parts are transferred. |
依此四處，能感五果： |
Depending on these four places, you can feel the five fruits: |
一、感大財富，二、名稱普聞，三、離諸煩惱，四、證得涅槃，五、或往善趣。 |
1. Feeling great wealth, 2. hearing the name universally, 3. getting rid of all troubles, 4. achieving Nirvana, 5. perhaps going to a good destination. |
又聰慧者有三種聰慧相。 |
And there are three aspects of wisdom in a wise person. |
一、於善受行，二、於善決定，三、於善堅固。 |
1. Accepting and doing good things; 2. Determining good things; 3. Being firm in good things. |
復有三相。 |
There are three phases again. |
一、受學增上戒，二、受學增上心，三、受學增上慧。 |
1. Receiving knowledge increases the precepts; 2. Receiving education increases the mind; 3. Receiving education increases wisdom. |
瑜伽師地論卷第五 |
Volume 5 of Yogi's Earth Treatise |
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#【經文資訊】大正新脩大藏經 第 30 冊 No. |
#【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No. |
1579 瑜伽師地論 |
1579 Yogi's Discourse on Earth |
#【版本記錄】發行日期： |
#[Version Record] Release date: |
2023-12，最後更新： |
2023-12, last updated: |
2023-11-09 |
2023-11-09 |
#【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 |
#【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka" |
#【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，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點 |
#[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database |
#【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】 |
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database] |
#---------------------------------------------------------------------- |
#------------------------------------------------ -------------------------- |
瑜伽師地論卷第六彌勒菩薩說 |
The Sayings of Maitreya Bodhisattva in the Sixth Volume of the Yogi Earth Treatise |
三藏法師玄奘奉 詔譯 |
Translated by the imperial edict of Tripitaka master Xuanzang |
本地分中有尋有伺等三地之三 |
The local area is divided into three places, including Xun and Waiting. |
復次，云何不如理作意施設建立？ |
Again, why not take care of the construction of intentional facilities? |
嗢拕南曰： |
Fu Gaonan said: |
執因中有果、 顯了、有去來、 |
There is an effect in the cause, it appears, it comes and goes, |
我、常、宿作因、 自在等、害法、 |
I, constant, cause of death, freedom, etc., harmful to the law, |
邊無邊、矯亂、 計無因、斷、空、 |
Boundless, chaotic, without cause, broken, empty, |
最勝、淨、吉祥， 由十六異論。 |
The most superior, pure and auspicious, according to the sixteen different theories. |
由十六種異論差別，顯不如理作意應知。 |
The difference between the sixteen different opinions is obviously unreasonable and should be understood. |
何等十六？ |
How sixteen? |
一、因中有果論，二、從緣顯了論，三、去來實有論，四、計我論，五、計常論，六、宿作因論，七、計自在等為作者論，八、害為正法論，九、有邊無邊論，十、不死矯亂論，十一、無因見論，十二、斷見論，十三、空見論，十四、妄計最勝論，十五、妄計清淨論，十六、妄計吉祥論。 |
1. The theory of effects in causes, 2. The theory of manifesting from conditions, 3. The theory of coming and going, 4. The theory of calculating the self, 5. The theory of calculating the constant, 6. The theory of causes of karma, 7. The theory of calculating the self, etc. are the authors. Theory, 8. The theory that harm is the right dharma, 9. The theory that there are no boundaries, 10. The theory of immortality and correction, 11. The theory of seeing without causes, 12. The theory of categorical views, 13. The theory of empty seeing, 14. The theory of false plans The most winning theory, fifteenth, the theory of falsely planning for purity, sixteenth, the theory of falsely planning for auspiciousness. |
因中有果論者，謂如有一若沙門、若婆羅門，起如是見，立如是論： |
Those who argue that there is an effect within a cause say that if there is a Samana or a Brahmin who has such a view, he or she can argue like this: |
常常時、恒恒時、於諸因中具有果性。 |
Always, always, always, it has the nature of effect among all causes. |
謂雨眾外道作如是計。 |
It is said that the outsiders in the rain have made such a plan. |
問： |
ask: |
何因緣故，彼諸外道起如是見，立如是論，顯示因中具有果性？ |
Why do those heretics come up with such views and establish such arguments, showing that there is an effect in the cause? |
答： |
answer: |
由教及理故。 |
By teaching and reasoning. |
教者，謂彼先師所造教藏，隨聞轉授傳至于今，顯示因中先有果性。 |
The teacher said that the teachings created by his forefathers were passed down to the present day, showing that the cause precedes the effect. |
理者，謂即如彼沙門、若婆羅門，為性尋思，為性觀察，住尋思地，住自辦地，住異生地，住隨思惟觀察行地。 |
Reasonable person, it is said that he is like a recluse or a brahmin who thinks about his nature and observes his nature. He lives in the land of searching, he lives in the land of self-care, he lives in the land of alien life, he lives in the land of thinking and observing. |
彼作是思： |
He is thinking: |
若從彼性此性得生，一切世間共知、共立彼為此因； |
If one is born from this nature, then all the world will know and establish this cause; |
非餘。 |
Not extra. |
又求果者，唯取此因，非餘。 |
And those who seek results should only take this cause and nothing more. |
又即於彼，加功營搆諸所求事，非餘。 |
And that is to say, he will do his best to complete all the things he seeks, and there will be nothing left. |
又若彼果，即從彼生，不從餘生。 |
And if that is the result, it will be born from that and not from the rest of life. |
是故彼果因中已有。 |
Therefore, the effect and cause already exist. |
若不爾者，應立一切是一切因，為求一果應取一切，應於一切加功營搆，應從一切一切果生。 |
If not, everything should be established as all causes, everything should be taken in order to achieve one result, everything should be added to the structure, and everything should arise from all fruits. |
如是由施設故，求取故，所作決定故，生故，彼見因中常有果性。 |
If it is due to giving, due to seeking, due to decision-making, due to birth, he sees that there is always an effect in the cause. |
應審問彼： |
He should be interrogated: |
汝何所欲？ |
What do you want? |
何者因相？ |
What is the cause? |
何者果相？ |
What is the result? |
因果兩相為異不異？ |
Are the two phases of cause and effect different but not different? |
若無異相，便無因果二種決定。 |
If there is no difference, there will be no two kinds of determination: cause and effect. |
因果二種無差別故，因中有果，不應道理。 |
There is no difference between the two types of cause and effect. Therefore, there is an effect in the cause, which should not be the reason. |
若有異相，汝意云何？ |
If there are differences, what do you mean? |
因中果性為未生相？ |
Is the nature of cause-and-effect unborn? |
為已生相？ |
For the already born? |
若未生相，便於因中果猶未生，而說是有，不應道理。 |
If the appearance has not arisen, the effect within the cause has not yet arisen, and it is not reasonable to say that it exists. |
若已生相，即果體已生，復從因生，不應道理。 |
If the appearance has already arisen, that is, the fruit body has arisen, and it will arise again from the cause, which does not follow the principle. |
是故因中非先有果； |
Therefore, the effect does not precede the cause; |
然要有因，待緣果生。 |
However, there must be a cause and wait for the fate to come into being. |
又有相法於有相法中，由五種相方可了知。 |
In addition, the law of existence and appearance can be understood from the five kinds of appearance. |
一、於處所可得，如甕中水。 |
1. Available everywhere, like water in a vat. |
二、於所依可得，如眼中眼識。 |
2. It can be obtained by relying on it, just like the awareness in the eyes. |
三、即由自相可得，如因自體，不由比度。 |
3. It can be obtained from the self-phase, just like it is due to the self and cannot be compared. |
四、即由自作業可得。 |
4. It can be obtained by self-work. |
五、由因變異故，果成變異； |
5. As the cause changes, the effect changes; |
或由緣變異故，果成變異。 |
Or due to changes in circumstances, the results will change. |
是故彼說常常時、恒恒時，因中有果，不應道理。 |
Therefore, he said that there is always time and time, there is effect in the cause, and there is no reason. |
由此因緣，彼所立論非如理說。 |
For this reason, his argument is unreasonable. |
如是不異相故，異相故，未生相故，已生相故，不應道理。 |
If this is not the case, it is because of different appearances, it is because of different appearances, it is because of the appearance that it has not yet arisen, and it is because of the appearance that it has arisen. This does not make sense. |
從緣顯了論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論： |
Those who express their views from conditions say that there is one person, such as a recluse or a brahmin, who has such a view and makes such a conclusion: |
一切諸法，性本是有，從眾緣顯，不從緣生。 |
All dharmas exist by nature, appear according to various conditions, and do not arise from conditions. |
謂即因中有果論者及聲相論者作如是計。 |
Those who say that there is an effect within the cause and those who think about appearance make such a plan. |
問： |
ask: |
何因緣故，因中有果論者見諸因中先有果性從緣顯耶？ |
Why do those who believe that there is an effect within a cause believe that there is an effect first among causes and that the nature of the effect is revealed through the conditions? |
答： |
answer: |
由教及理故。 |
By teaching and reasoning. |
教如前說。 |
Teach as mentioned before. |
理者，謂如有一，為性尋思，為性觀察，廣說如前。 |
Reasoner, if there is one thing, think about it for nature, observe it for nature, and explain it extensively as before. |
彼如是思： |
He thought thus: |
果先是有，復從因生，不應道理。 |
The effect first exists, and then it arises from the cause, which does not follow the principle. |
然非不用功為成於果。 |
However, success is not achieved without hard work. |
彼復何緣而作功用？ |
Why does it function? |
豈非唯為顯了果耶？ |
Isn't it just to show the fruit? |
彼作如是妄分別已，立顯了論。 |
He made such a false distinction and established a clear conclusion. |
應審問彼： |
He should be interrogated: |
汝何所欲？ |
What do you want? |
為無障緣而有障礙？ |
Are there obstacles for the sake of unobstructed conditions? |
為有障緣耶？ |
Why is there an obstacle? |
若無障緣者，無障礙緣而有障礙，不應道理。 |
If there are no obstacles, if there are no obstacles but there are obstacles, it should not be justified. |
若有障緣者，屬果之因何故不障？ |
If there are obstacles, why are there no obstacles due to the effect? |
同是有故，不應道理。 |
There is a reason for the same, but there is no reason. |
譬如黑闇障瓫中水，亦能障瓫。 |
For example, darkness blocks the water in a urn, and it can also block the urn. |
若言障緣亦障因者，亦應顯因，俱被障故。 |
If it is said that the obstructed conditions also obstruct the causes, it should also be obvious that the causes are obstructed. |
而言但顯因中先有果性，不顯因者，不應道理。 |
In other words, there is fruitfulness first among manifest causes. Those who do not manifest causes are not justified. |
復應問彼： |
Fuying asked him: |
為有性是障緣？ |
Is it an obstacle to existence? |
為果性耶？ |
Is it because of the fruit nature? |
若有性是障緣者，是即有性常不顯了，不應道理。 |
If the existence of nature is an obstacle, then the existence of nature is always not revealed, and it does not make sense. |
因亦是有，何不為障？ |
There is also a cause, so why not act as an obstacle? |
若言果性是障緣者，是則一法亦因亦果，如芽是種子果，是莖等因，是即一法亦顯不顯，不應道理。 |
If the fruit nature is an obstacle, then a dharma is both a cause and an effect, such as a bud is a seed and a fruit, a stem is a cause, etc. This means that a dharma is also manifest but not manifest, which is not true. |
又今問汝，隨汝意答。 |
Now I ask you again, and I will answer as you wish. |
本法與顯為異不異？ |
Is this method the same as showing differences? |
若不異者，法應常顯，顯已復顯，不應道理。 |
If it is not different, the Dharma should always be revealed. Once it is revealed, it will be revealed again, and there should be no reason. |
若言異者，彼顯為無因耶？ |
If you say something different, it appears to be without cause? |
為有因耶？ |
Is there a reason? |
若言無因，無因而顯，不應道理。 |
To say that there is no cause and that there is no cause is unreasonable. |
若有因者，果性可顯，非是因性，以不顯因能顯於果，不應道理。 |
If there is a cause, the effect can be manifested, but if it is not the cause, the cause can be manifested in the effect, which is not true. |
如是無障緣故，有障緣故，有相故，果相故，顯不異故，顯異故，不應道理。 |
If there is no obstacle, there is obstacle, there is phase, there is effect, there is no difference, there is difference, there is no reason. |
是故汝言： |
That’s why you said: |
若法性無，是即無相，若法性有，是即有相。 |
If the nature of law does not exist, it means that it has no form; if it has the nature of law, it means that it has form. |
性若是無，不可顯了，性若是有，方可顯了者； |
If nature does not exist, it cannot be revealed; if nature exists, it can only be revealed; |
不應道理。 |
It shouldn't make sense. |
我今當說： |
I shall say now: |
雖復是有，不可取相。 |
Although it exists, it cannot be taken into consideration. |
謂或有遠故，雖有而不可取。 |
It is said that there may be a distant reason, but although it exists, it is not advisable. |
又由四種障因障故，而不可取。 |
Furthermore, it is undesirable due to four kinds of obstacles. |
復由極微細故，而不可取。 |
Because it is extremely subtle, it is not advisable. |
或由心散亂故，而不可取。 |
Or it may be undesirable because the mind is distracted. |
或由根損壞故，而不可取。 |
Or it may be due to root damage, which is undesirable. |
或由未得彼相應智故，而不可取。 |
Or it is not advisable because the corresponding wisdom has not been obtained. |
如因果顯了論不應道理，當知聲相論者亦不應理。 |
Just as the theory of manifest cause and effect does not make sense, it should be understood that the theory of sound and appearance does not make sense either. |
此中差別者，外聲論師起如是見，立如是論： |
Regarding the difference, external commentators have this view and make the following argument: |
聲相常住，無生無滅； |
Sound and form are everlasting, without birth or death; |
然由宣吐方得顯了。 |
However, it can only be revealed through vomiting. |
是故此論如顯了論，非應理說。 |
Therefore, this argument is like the explicit argument and is not a logical argument. |
去來實有論者，謂如有一，若沙門、若婆羅門、若在此法者，由不正思惟故，起如是見，立如是論： |
Those who comment on the reality of past and future, say that there is such a thing, such as a recluse, a brahman, or a person in this Dharma. Due to improper thinking, he has such a view and makes such a conclusion: |
有過去，有未來，其相成就，猶如現在，實有非假。 |
There is a past and a future, and their mutual fulfillment is just like the present, real and not false. |
問： |
ask: |
何因緣故，彼起如是見，立如是論？ |
Why did he see it like this and argue like this? |
答： |
answer: |
由教及理故。 |
By teaching and reasoning. |
教如前說。 |
Teach as mentioned before. |
又在此法者，於如來經不如理分別故。 |
Also, in this method, it is not reasonable to distinguish between the Tathagata Sutra. |
謂如經言： |
As the scripture says: |
一切有者，即十二處。 |
Everything that exists is the twelve bases. |
此十二處，實相是有。 |
In these twelve places, reality exists. |
又薄伽梵說有過去業。 |
And Bhagavan said that there is past karma. |
又說有過去色、有未來色，廣說乃至識亦如是。 |
It is also said that there is past color and future color, and the same is true for Guang said. |
理者，謂如有一，為性尋思，為性觀察，廣說如前。 |
Reasoner, if there is one thing, think about it for nature, observe it for nature, and explain it extensively as before. |
彼如是思： |
He thought thus: |
若法自相安住，此法真實是有。 |
If the Dharma abides by itself, then the Dharma truly exists. |
此若未來無者，爾時應未受相； |
If there is no such thing in the future, then there should be no sign of it at this time; |
此若過去無者，爾時應失自相。 |
If this did not exist in the past, then it should lose its self-image. |
若如是者，諸法自相應不成就。 |
If this is the case, all dharmas will not be achieved in their own accord. |
由此道理，亦非真實，故不應理。 |
This principle is not true, so it should not be ignored. |
由是思惟，起如是見，立如是論： |
From this thinking, I came to this view and concluded this: |
過去、未來性相實有。 |
Past and future exist in reality. |
應審問彼： |
He should be interrogated: |
汝何所欲？ |
What do you want? |
去來二相與現在相為一為異？ |
Are the two phases of the past and the present one and the same or different? |
若言相一，立三世相，不應道理。 |
If you say that one phase is the same and establish the phase of the three generations, it does not make sense. |
若相異者，性相實有，不應道理。 |
If they are different, their natures are real and there is no reason. |
又汝應說自意所欲？ |
Or should you say what you want? |
墮三世法、為是常相？ |
Is this the permanent state of falling into the Dharma of the third world? |
為無常相？ |
Is it the sign of impermanence? |
若常相者，墮在三世，不應道理。 |
If you are always in appearance, you will fall into the third life and do not understand the truth. |
若無常相，於三世中恒是實有，不應道理。 |
If there is no permanent appearance, it will always exist in the three lives, and it should not be justified. |
又今問汝，隨汝意答。 |
Now I ask you again, and I will answer as you wish. |
為計未來法來至現在世耶？ |
Did you come to the present life to plan for the future? |
為彼死已，於此生耶？ |
I died for him and will I live here? |
為即住未來為緣，生現在耶？ |
To live in the future as a predestined relationship and to live in the present? |
為本無業，今有業耶？ |
I had no karma originally, but now I have karma? |
為本相不圓滿，今相圓滿耶？ |
Because the original appearance is not perfect, the current appearance is perfect? |
為本異相，今異相耶？ |
It was originally a different phase, but now it is a different phase? |
為於未來有現在分耶？ |
Is there a difference between the present and the future? |
若即未來法來至現在者，此便有方所； |
If the future dharma comes to the present, this will make sense; |
復與現在應無差別； |
There should be no difference between the future and the present; |
復應是常； |
Response is constant; |
不應道理。 |
It shouldn't make sense. |
若言未來死已現在生者，是即未來不生於今； |
If it is said that death in the future is already alive in the present, it means that the future will not be born in the present; |
現在世法本無今生； |
There is no present life in this world; |
又未來未生而言死沒； |
And the future is not yet alive, but it is said that there will be no death; |
不應道理。 |
It shouldn't make sense. |
若言法住未來，以彼為緣生現在者，彼應是常； |
If the Dharma lives in the future and takes it as its condition to arise in the present, it should be permanent; |
又應本無今生，非未來法生； |
Furthermore, there should be no present life and no future Dharma life; |
不應道理。 |
It shouldn't make sense. |
若本無業用，今有業用，是則本無今有，便有如前所說過失，不應道理。 |
If there was no karma in the beginning and there is karma in the present, then there is no karma in the beginning, and it is a fault as mentioned before, and it is not reasonable. |
又汝何所欲？ |
What do you want? |
此業用與彼本法為有異相？ |
Is this karma's function different from that's original method? |
為無異相？ |
Why is there no difference? |
若有異相，此業用相未來無故，不應道理。 |
If there is any difference, this karma will be used in the future for no reason and should not be justified. |
若無異相，本無業用，今有業用，不應道理。 |
If there is no different appearance, it would have no karmic use. Now it has karmic use, and it should not be justified. |
如無業用有此過失，如是相圓滿、異相、未來分相應知亦爾。 |
If there is no karma and there is such a fault, then it is also known that the phase is perfect, the phase is different, and the future distribution is corresponding. |
此中差別者，復有自性雜亂過失故，不應道理。 |
Those who are different here are due to their own complex faults and do not follow the principles. |
如未來向現在如是，現在往過去，如其所應過失應知。 |
Just as the future will be as it is now, and the present will be as it is in the past, it should be known as it should be. |
謂即如前所計諸因緣及所說破道理。 |
It is said that all the causes and conditions and the principles mentioned above are broken. |
如是自相故，共相故，來故，死故，為緣生故，業故，相圓滿故，相異故，未來有分故，說過去未來體實有論，不應道理。 |
In this way, it is the reason for self-identity, the reason for mutuality, the reason for coming, the reason for death, the reason for origin, the reason for karma, the reason for perfection, the reason for difference, and the reason for participation in the future. It is unreasonable to say that the past and future are entities. |
如是說已，復有難言： |
Having said this, it is hard to say: |
若過去、未來是無，云何緣無而有覺轉？ |
If the past and future are nothing, how come there is no awareness? |
若言緣無而有覺轉者，云何不有違教過失？ |
If there is no predisposition but there is a change of consciousness, then why not be guilty of violating the teachings? |
如說： |
As said: |
一切有者，謂十二處。 |
Everything that exists is called the twelve places. |
我今問汝，隨汝意答。 |
I am asking you now and I will answer as you wish. |
世間取無之覺為起耶？ |
What is the starting point for the realization of nothingness in the world? |
為不起耶？ |
Sorry? |
若不起者，能取無我、兔角、石女兒等覺皆應是無，此不應理。 |
If you can't afford it, you can have the consciousness of no-self, rabbit horns, stone daughter, etc. It should be nothing, and this should not be ignored. |
又薄伽梵說： |
And Bhagavan said: |
我諸無諂聲聞，如我所說正修行時，若有知有，若無知無。 |
My unflattering voice-hearers, as I said, when you are practicing, if there is knowledge, there is, if there is no knowledge, there is nothing. |
此不應道理。 |
This shouldn't make sense. |
若言起者，汝意云何？ |
If you say it, what do you mean? |
此取無覺，為作有行？ |
How can this be done without awareness? |
為作無行？ |
Nothing to do? |
若作有行，取無之覺而作有行，不應道理。 |
If you are doing something worthwhile, then taking the awareness of non-existence and doing something worthwhile is not justified. |
若作無行者，汝何所欲？ |
If you do nothing, what do you want? |
此無行覺，為緣有事轉？ |
Is there no way to realize this? Because of the fate, something has changed? |
為緣無事轉？ |
Why did nothing happen? |
若緣有事轉者，無行之覺緣有事轉，不應道理。 |
If things change due to circumstances, Wu Xing will feel that things have changed due to circumstances, and it should not be reasonable. |
若緣無事轉者，無緣無覺，不應道理。 |
If there is no reason to change, there will be no reason and no awareness, and there should be no reason. |
又雖說一切有者，謂十二處； |
And although it is said that everything exists, it is called twelve places; |
然於有法密意說有有相，於無法密意說有無相。 |
However, if there is a Dharma and a secret meaning, it can be said that there is a sign. However, if there is no secret meaning, it can be said that there is a sign or not. |
所以者何？ |
So what? |
若有相法能持有相，若無相法能持無相； |
If there is a form, the Dharma can hold the form; if there is no form, the Dharma can hold the form; |
是故俱名為法，俱名為有。 |
Therefore, both are called Dharma and both are called Being. |
若異此者，諸修行者唯知於有，不知於無； |
If this is different, practitioners only know existence and do not know non-being; |
應非無間觀所知法，不應道理。 |
The Dharma should not be known through the Infinite Contemplation, but should not be based on principles. |
又雖說言有過去業； |
And although it is said that words have past karma; |
由此業故，諸有情受有損害受、無損害受。 |
Due to this action, sentient beings experience either harmful feelings or non-harmful feelings. |
此亦依彼習氣，密意假說為有。 |
This also depends on the habit and the secret hypothesis. |
謂於諸行中，曾有淨不淨業若生若滅。 |
It is said that in all actions, there have been pure and unclean karmas arising and disappearing. |
由此因緣，彼行勝異相續而轉，是名習氣。 |
Due to this cause and condition, the behavior will continue to change, which is called habit. |
由此相續所攝習氣故，愛不愛果生。 |
Due to the habitual energy captured by this continuum, the fruit of love or disliking arises. |
是故於我無過，而汝不應道理。 |
Therefore, I have no fault, but you should not be justified. |
復雖說言有過去色、有未來色、有現在色，如是乃至識亦爾者，此亦依三種行相密意故說。 |
Furthermore, although it is said that there is past color, future color, and present color, and so on, this is also said based on the secret meaning of the three forms of behavior. |
謂因相、自相、果相。 |
It is called cause phase, self phase, and effect phase. |
依彼因相，密意說有未來； |
According to that cause and effect, the secret meaning is that there is a future; |
依彼自相，密意說有現在； |
According to the self-image, the secret meaning is that there is now; |
依彼果相，密意說有過去，是故無過。 |
According to the fruition, the secret meaning is that there is a past, so there is no fault. |
又不應說過去、未來是實有相。 |
It should not be said that the past and the future are real. |
何以故？ |
Why? |
應知未來有十二種相故。 |
It should be known that there are twelve kinds of conditions in the future. |
一、因所顯相，二、體未生相，三、待眾緣相，四、已生種類相，五、可生法相，六、不可生法相，七、未生雜染相，八、未生清淨相，九、應可求相，十、不應求相，十一、應觀察相，十二、不應觀察相。 |
1. Appearance due to cause, 2. Unborn appearance of the body, 3. Appearance of being conditioned by others, 4. Appeared species appearance, 5. Dharma appearance that can arise, 6. Ungenerated dharmas appearance, 7. Unproduced tainted appearance, 8. If the pure appearance has not yet arisen, 9. the appearance should be sought; 10. the appearance should not be sought; 11. the appearance should be observed; 12. the appearance should not be observed. |
當知現在亦有十二種相。 |
You should know that there are also twelve kinds of appearances now. |
一、果所顯相，二、體已生相，三、眾緣會相，四、已生種類相，五、一剎那相，六、不復生法相，七、現雜染相，八、現清淨相，九、可憙樂相，十、不可憙樂相，十一、應觀察相，十二、不應觀察相。 |
1. The appearance of the fruit, 2. The appearance of the body that has arisen, 3. The appearance of the gathering of conditions, 4. The appearance of the kind that has arisen, 5. The appearance of a moment, 6. The appearance of the dharma that will not be reborn, 7. The appearance of the mixed stains, 8. The appearance of the pure Appearance, nine, you can enjoy the appearance, ten, you cannot enjoy the appearance, eleven, you should observe the appearance, twelve, you should not observe the appearance. |
當知過去亦有十二種相。 |
You should know that the past also had twelve forms. |
一、已度因相，二、已度緣相，三、已度果相，四、體已壞相，五、已滅種類相，六、不復生法相，七、靜息雜染相，八、靜息清淨相，九、應顧戀處相，十、不應顧戀處相，十一、應觀察相，十二、不應觀察相。 |
1. The sign of the cause that has been saved, 2. The sign of the condition that has been saved, 3. The sign of the effect that has been saved, 4. The sign of the body that has been destroyed, 5. The sign of the species that has been destroyed, 6. The sign of the non-reborn dharma, 7. The sign of the cessation of defilements, 8 , quiet and pure appearance, 9. should pay attention to the appearance of attachment, 10. should not pay attention to the appearance of attachment, 11. should observe the appearance, 12. should not observe the appearance. |
計我論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論： |
Those who are considering my argument say that there is one person, such as a recluse or a brahmin, who has such a view and makes this argument: |
有我、薩埵、命者、生者、有養育者、數取趣者，如是等諦實常住。 |
There is a self, a person who lives, a person who lives, a person who nurtures people, and a person who counts and takes pleasure. Such truths are always abiding. |
謂外道等作如是計。 |
It is said that heretics and others are planning like this. |
問： |
ask: |
何故彼外道等起如是見，立如是論？ |
Why do other heretics have such a view and argue like this? |
答： |
answer: |
由教及理故。 |
By teaching and reasoning. |
教如前說。 |
Teach as mentioned before. |
理者，謂如有一，為性尋思，為性觀察，廣說如前。 |
Reasoner, if there is one thing, think about it for nature, observe it for nature, and explain it extensively as before. |
由二種因故。 |
Due to two reasons. |
一、先不思覺，率爾而得有薩埵覺故； |
1. Don’t think about sleep first, then you will be aware of it; |
二、先已思覺，得有作故。 |
2. Think about it first, then you have to make a mistake. |
彼如是思： |
He thought thus: |
若無我者，見於五事不應起於五有我覺。 |
If there is no self, seeing the five things should not arise from the five existences of self. |
一、見色形已，唯應起於色形之覺，不應起於薩埵之覺。 |
1. Once you see the form, you should only have the awareness of the form, not the awareness of the shape. |
二、見順苦樂行已，唯應起於受覺，不應起於勝劣薩埵之覺。 |
2. Seeing that one has followed the path of suffering and happiness, it should only arise from the awareness of feelings, and should not arise from the awareness of superiority and inferiority. |
三、見已立名者名相應行已，唯應起於想覺，不應起於剎帝利、婆羅門、吠舍、戍陀羅、佛授、德友等、薩埵之覺。 |
3. When you see the names of those who have been named, the corresponding actions should only arise from the awareness of thoughts, and should not arise from the awareness of Kshatriyas, Brahmins, Vaisyas, Shudras, Buddhas, virtuous friends, etc. |
四、見作淨不淨相應行已，唯應起於行覺，不應起於愚者、智者薩埵之覺。 |
4. Seeing that the pure and unclean actions correspond to the corresponding actions should only arise from the awareness of actions, and should not arise from the awareness of the fool or the wise. |
五、見於境界，識隨轉已，唯應起於心覺，不應起於我能見等薩埵之覺。 |
5. When seeing the state, the consciousness will change accordingly. It should only arise from the awareness of the heart, and should not arise from the awareness of "I can see the world." |
由如是先不思覺，於此五事唯起五種薩埵之覺，非諸行覺。 |
Since we don't think about awakening first, these five things only give rise to the five kinds of awakenings, not the awakenings of all kinds of actions. |
是故先不思覺，見已率爾而起，有薩埵覺故，如是決定知有實我。 |
Therefore, without thinking about awakening, I see that I have already arisen, and I am aware of it. Therefore, I am determined to know that there is a real self. |
又彼如是思： |
And he thought thus: |
若無我者，不應於諸行中，先起思覺，得有所作。 |
If there is no self, we should not think about it first in all actions, and then we can do something. |
謂我以眼當見諸色，正見諸色，已見諸色，或復起心，我不當見。 |
It is said that I should see all forms with my eyes, and see all forms correctly. I have already seen all forms, or if my mind arises, I should not see them. |
如是等用，皆由我覺行為先導。 |
Such uses are all preceded by my conscious behavior. |
如於眼見如是，於耳鼻舌身意、應知亦爾。 |
If you see it with your eyes, you should know it with your ears, nose, tongue, body and mind. |
又於善業造作、善業止息、不善業造作、不善業止息、如是等事皆由思覺為先方得作用，應不可得。 |
Moreover, when good deeds are created and good deeds come to an end, bad deeds are caused and unwholesome deeds are stopped, and so on, thoughts are the first to have their effect, so they should not be achieved. |
如是等用，唯於諸行，不應道理。 |
Such use is only for various actions and does not apply to principles. |
由如是思，故說有我。 |
Because of this thinking, it is said that there is a self. |
我今問汝，隨汝意答。 |
I am asking you now and I will answer as you wish. |
為即於所見事起薩埵覺？ |
Why are you suddenly awakened by what you see? |
為異於所見事起薩埵覺耶？ |
Are you aroused by something different from what you saw? |
若即於所見事起薩埵覺者，汝不應言： |
If you are suddenly awakened by what you see, you should not say: |
即於色等計有薩埵、計有我者，是顛倒覺。 |
That is to say, if there is a body, a body, etc., it is an inverted state of mind. |
若異於所見事起薩埵覺者，我有形量，不應道理。 |
If something different from what you see makes you feel enlightened, I have a tangible measure and cannot understand the truth. |
或有勝劣，或剎帝利等，或愚或智，或能取彼色等境界，不應道理。 |
There may be winners and losers, Kshatriyas, etc., foolishness or wisdom, or the ability to achieve other states, which do not follow the principles. |
又汝何所欲？ |
What do you want? |
為唯由此法自體起此覺耶？ |
Is it because of this dharma alone that I have this awareness? |
為亦由餘體起此覺耶？ |
Why does this awakening arise from the remaining body? |
若唯由此法自體起此覺者，即於所見起彼我覺，不應說名為顛倒覺。 |
If the awakening arises from this dharma alone, then the consciousness of self arises in what is seen, it should not be called inverted awakening. |
若亦由餘體起此覺者，即一切境界各是一切境界覺因，故不應理。 |
If this awakening also arises from the residual body, then all realms are the cause of all realms of awakening, so it should not be ignored. |
又汝何所欲？ |
What do you want? |
於無情數有情覺，於有情數無情覺，於餘有情數餘有情覺，為起為不起耶？ |
There is no feeling of emotion among the number of people without emotion, there is no feeling of emotion among the number of people who are sentimental, and there are only the number of feelings of emotion among the number of people who are sentimental. How can I not do that? |
若起者，是即無情應是有情，有情應是無情，餘有情應是餘有情，此不應理。 |
If it arises, it means that the ruthless should be sentient, the sentient should be ruthless, and the rest of the sentient should be the rest of the sentient. This should not be ignored. |
若不起者，則非撥現量，不應道理。 |
If you can't afford it, then you don't have the right amount, and you don't understand the truth. |
又汝何所欲？ |
What do you want? |
此薩埵覺為取現量義？ |
Is this the meaning of taking the present measure? |
為取比量義耶？ |
To compare and measure meaning? |
若取現量義者，唯色等蘊是現量義，我非現量義，故不應理。 |
If we take the present quantitative meaning, only form and other aggregates have the present quantitative meaning, but I do not have the present quantitative meaning, so we should not take it seriously. |
若取比量義者，如愚稚等未能思度，不應率爾起於我覺。 |
If you take the meaning of comparison, you are like a fool who fails to think through it, and you should not be fooled into thinking about it. |
又我今問汝，隨汝意答。 |
Now I ask you a question, and I will answer it as you wish. |
如世間所作，為以覺為因？ |
Like what is done in the world, is enlightenment the cause? |
為以我為因？ |
Because of me? |
若以覺為因者，執我所作，不應道理。 |
If one takes awareness as the cause, he will stick to what he does and it will not follow the principles. |
若以我為因者，要先思覺，得有所作，不應道理。 |
If you take me as the cause, you must first think about it and do something about it, instead of being unreasonable. |
又汝何所欲？ |
What do you want? |
所作事因常無常耶？ |
Are you doing things because they are impermanent? |
若無常者，此所作因，體是變異； |
If it is impermanent, this causes the body to change; |
執我有作，不應道理。 |
There is nothing wrong with being clinging to one's own will, and there should be no reason for it. |
若是常者，即無變異； |
If it is constant, there will be no variation; |
無變有作，不應道理。 |
There is no change and no reason. |
又汝何所欲？ |
What do you want? |
為有動作之我能有所作？ |
What can I do if I take action? |
為無動作之我有所作耶？ |
Why should I do anything without action? |
若有動作之我能有所作者，是即常作，不應復作。 |
If there is an action that I can be responsible for, then it is done regularly and should not be repeated. |
若無動作之我有所作者，無動作性，而有所作，不應道理。 |
If there is no action, I have an author. If there is no action, but there is something done, it should not be reasonable. |
又汝何所欲？ |
What do you want? |
為有因故我有所作？ |
Is there a reason why I do something? |
為無因耶？ |
For no reason? |
若有因者，此我應由餘因策發方有所作，不應道理。 |
If there is a cause, then I should do something based on Yu Yince's decision, and it should not be justified. |
若無因者，應一切時作一切事，不應道理。 |
If there is no cause, you should do everything at all times and do not follow the principles. |
又汝何所欲？ |
What do you want? |
此我為依自故能有所作？ |
Can I do anything for my own sake? |
為依他故能有所作？ |
Can anything be done by relying on him? |
若依自者，此我自作老病死苦雜染等事，不應道理。 |
If I rely on myself, I will cause old age, sickness, death, suffering, defilements, etc., which does not follow the principles. |
若依他者，計我所作，不應道理。 |
If you rely on others, what I do will not be reasonable. |
又我今問汝，隨汝意答。 |
Now I ask you a question, and I will answer it as you wish. |
為即於蘊施設有我？ |
Why does it mean that there is a self in the aggregate? |
為於諸蘊中？ |
For the sake of the aggregates? |
為蘊外餘處？ |
For the remainder? |
為不屬蘊耶？ |
Why doesn't it belong to Yunye? |
若即於蘊施設我者，是我與蘊無有差別； |
If the self is established in the aggregate, there is no difference between the self and the aggregate; |
而計有我諦實常住，不應道理。 |
However, the truth of my existence is permanent and should not be justified. |
若於諸蘊中者，此我為常？ |
If I am among all the aggregates, is this me permanent? |
為無常耶？ |
Is it impermanence? |
若是常者，常住之我為諸苦樂之所損益，不應道理。 |
If it is a permanent thing, the eternal self will be affected by all kinds of pain and joy, and it should not be justified. |
若無損益，起法非法，不應道理。 |
If there is no profit or loss, the law is illegal and unreasonable. |
若不生起法及非法，應諸蘊身、畢竟不起； |
If dharma and illegality do not arise, all the aggregate bodies will eventually cease to exist; |
又應不由功用，我常解脫。 |
And it should not be affected by the function, I will always be liberated. |
若無常者，離蘊體外，有生有滅相續流轉法不可得，故不應理。 |
If it is impermanent, it is separated from the body of the body, and the continuous flow of life and death is inaccessible, so it should not be ignored. |
又於此滅壞，後於餘處不作而得，有大過失，故不應理。 |
Furthermore, if it is destroyed here and then obtained without doing anything in the remaining places, it is a big mistake and should not be dealt with. |
若蘊外餘處者，汝所計我應是無為，不應道理。 |
If there are other things beyond the accumulation, then what you are planning should be inaction and should not be justified. |
若不屬蘊者，我一切時應無染污，又我與身不應相屬，此不應理。 |
If I do not belong to the aggregate, I should be free of defilements at all times, and I and the body should not belong to each other. This should not be ignored. |
又汝何所欲？ |
What do you want? |
所計之我，為即見者等相？ |
What do you think of me as someone who can be seen immediately? |
為離見者等相？ |
Is it the appearance of those who are separated from the view? |
若即見者等相者，為即於見等假立見者等相？ |
If it is the appearance of the person who sees it immediately, is it the appearance of the person who sees it immediately and the person who sees it immediately? |
為離於見等別立見者等相？ |
Is it the appearance of those who are separated from seeing and other things? |
若即於見等假立見者等相者，則應見等是見者等； |
If in seeing, etc., falsely see, see, and look like, then we should see, etc., what we see, etc.; |
而汝立我為見者等，不應道理。 |
But you set me up as a seer, etc., and you don't understand the truth. |
以見者等與見等相無差別故。 |
There is no difference between seeing and seeing. |
若離於見等別立見者等相者，彼見等法為是我所成業？ |
If we are separated from seeing, seeing, seeing, and seeing, etc., what is the karma I have accomplished by seeing, etc.? |
為是我所執具？ |
Because it is what I hold? |
若是我所成業者，若如種子，應是無常，不應道理。 |
If the business I created is like a seed, it should be impermanent and should not follow the principles. |
若言如陶師等，假立丈夫。 |
If you say that you are like a pottery master, you will have a false husband. |
此我應是無常，應是假立； |
This self should be impermanent and false; |
而汝言是常是實，不應道理。 |
But what you say is always true and does not make sense. |
若言如具神通，假立丈夫。 |
If you say that you have magical powers, you will have a false husband. |
此我亦應無常假立，於諸所作隨意自在。 |
This self should also assume the assumption of impermanence and be at ease with everything I do. |
此亦如前，不應道理。 |
This is the same as before, and it doesn't make sense. |
若言如地，應是無常。 |
If it is like the earth, it should be impermanent. |
又所計我，無如地大顯了作業，故不應理。 |
Moreover, the plot against me has shown my work incomparably, so I should not pay attention to it. |
何以故？ |
Why? |
世間地大所作業用，顯了可得。 |
The great achievements of the world are clearly achievable. |
謂持萬物令不墜下，我無是業顯了可得。 |
It is said that if I hold on to the order of all things and will not fall, I will have nothing to show for it. |
若如虛空，應非實有。 |
If it is empty, it should not be real. |
唯於色無假立空故，不應道理。 |
Only because color has no falsehood and is empty, it does not follow the principles. |
虛空雖是假有，而有業用分明可得； |
Although emptiness is false, there is karma that can be clearly obtained; |
非所計我，故不應理。 |
It's not my plan, so I shouldn't take care of it. |
世間虛空所作業用分明可得者，謂由虛空故，得起往來屈伸等業。 |
The functions of the emptiness in the world are clearly obtainable. It is said that it is because of the emptiness that we can achieve the karma of bending, stretching, and so on. |
是故見等是我所成業，不應道理。 |
Therefore, seeing and so on is what I have accomplished, and it should not be justified. |
若是我所執具者，若言如鎌。 |
If the tool I hold is like a sickle. |
如離鎌外，餘物亦有能斷作用； |
If it is separated from the sickle, the remaining things also have the function of breaking; |
如是離見等外，於餘物上見等業用不可得故，不應道理。 |
In this way, outside of seeing and so on, seeing and other actions on the remaining things cannot be used, so it does not follow the principle. |
若言如火，則徒計於我，不應道理。 |
If the words are like fire, then they are just plotting against me and do not follow the principles. |
何以故？ |
Why? |
如世間火，離能燒者亦自能燒故。 |
Just like the fire in the world, whatever can burn can also be burned by itself. |
若言離見者等相別有我者，則所計我相乖一切量，不應道理。 |
If it is said that there is a self among those who are separated from each other, then all the calculations about the self and the self will not make sense. |
又我今問汝，隨汝意答。 |
Now I ask you a question, and I will answer it as you wish. |
汝所計我，為與染淨相應而有染淨？ |
Do you think that I have defilements that correspond to defilements? |
為不與染淨相應而有染淨耶？ |
Why is there defilement that does not correspond to defilement? |
若與染淨相應而有染淨者，於諸行中，有疾疫災橫及彼止息順益可得，即彼諸行，雖無有我，而說有染淨相應。 |
If there is a pure defilement that corresponds to the pure defilement, and there are diseases, epidemics, and disasters in the various actions, and the cessation of the defilement and the benefit can be obtained, that is, although the actions do not have a self, they are said to be related to the pure defilement. |
如於外物，內身亦爾。 |
As it is with external objects, so it is with the inner body. |
雖無有我，染淨義成。 |
Although there is no self, the dye is pure and righteous. |
故汝計我，不應道理。 |
Therefore, you are plotting against me, and it is not reasonable. |
若不與染淨相應而有染淨者，離染淨相，我有染淨，不應道理。 |
If there is a pure defilement that does not correspond to the pure defilement, then if it is separated from the pure appearance of the defilement, then I have the pure defilement, which does not follow the principle. |
又我今問汝，隨汝意答。 |
Now I ask you a question, and I will answer it as you wish. |
汝所計我，為與流轉相相應而有流轉？ |
Do you plan for me to have a flow that corresponds to the flow? |
為不與流轉相相應而有流轉及止息耶？ |
Why is there a flow and a cessation that does not correspond to the flow? |
若與流轉相相應而有流轉及止息者，於諸行中有五種流轉相可得。 |
If there is flow and cessation corresponding to the flow, there are five types of flow that can be obtained in all actions. |
一、有因，二、可生，三、可滅，四、展轉相續生起，五、有變異。 |
1. There is a cause; 2. It can be born; 3. It can be destroyed; 4. It arises continuously; 5. It has variation. |
若諸行中，此流轉相可得，如於身、芽、河、燈、乘等流轉作用中，雖無有我，即彼諸行得有流轉及與止息，何須計我？ |
If this flow and appearance can be obtained in various actions, such as in the flowing functions of the body, buds, rivers, lamps, vehicles, etc., although there is no self, even if those actions have the flow and cessation, why do you need to count the self? |
若不與彼相相應而有流轉及止息者，則所計我無流轉相而有流轉止息，不應道理。 |
If there is no flow and cessation corresponding to that, then my calculation has no flow and cessation but there is flow and cessation, which does not make sense. |
又我今問汝，隨汝意答。 |
Now I ask you a question, and I will answer it as you wish. |
汝所計我，為由境界所生若苦若樂，及由思業，并由煩惱、隨煩惱等之所變異，說為受者、作者及解脫者？ |
Do you think that I am the recipient, the author, and the liberated person of sufferings and pleasures arising from states, karma caused by thoughts, and changes caused by afflictions and accompanying afflictions? |
為不由彼變異，說為受者等耶？ |
Why don't they mutate and say they are recipients? |
若由彼變異者，是即諸行是受者、作者及解脫者，何須計我？ |
If by that variation, it is the recipient, the author and the liberated one of all the formations, why should I be reckoned with? |
設是我者，我應無常，不應道理。 |
If it were me, I should be impermanent and not reasonable. |
若不由彼變異者，我無變異，而是受者、作者及解脫者，不應道理。 |
If it were not for that variation, I would not have variation, but would be the recipient, the author, and the liberator, and should not follow the principles. |
又汝今應說自所欲。 |
Now you should say what you want. |
為唯於我說為作者？ |
Why am I the author? |
為亦於餘法說為作者？ |
Why is Yu Fa said to be the author? |
若唯於我，世間不應說火為燒者，光為照者。 |
If it were just me, the world should not say that fire is the one who burns, and the light is the one who illuminates. |
若亦於餘法，即於見等諸根說為作者，徒分別我，不應道理。 |
If you also follow the rest of the teachings, you will see and other faculties as the author, only distinguishing me and not understanding the truth. |
又汝應說自意所欲。 |
And you should say what you want. |
為唯於我建立於我？ |
Because it is only for me and established for me? |
為亦於餘法建立於我？ |
Why is Yu Dharma established in me? |
若唯於我者，世間不應於彼假說士夫身呼為德友、佛授等。 |
If it is just me, the world should not pretend that a scholar is called a virtuous friend, a Buddha, etc. |
若亦於餘法者，是則唯於諸行假說名我，何須更執別有我耶？ |
If it is also true of Yu Dharma, then it is only the hypothesis of self in all actions. Why should we insist on the existence of another self? |
何以故？ |
Why? |
諸世間人唯於假設士夫之身起有情想，立有情名，及說自他有差別故。 |
People in the world only assume that a scholar has the idea of emotion, establishes the name of sentiment, and says that there is a difference between himself and others. |
又汝何所欲？ |
What do you want? |
計我之見為善？ |
Do you think my opinion is good? |
為不善耶？ |
Is it bad? |
若是善者，何為極愚癡人深起我見？ |
If you are a good person, why do extremely stupid people think so deeply of me? |
不由方便，率爾而起？ |
You can't help but rise up rashly? |
能令眾生怖畏解脫，又能增長諸惡過失？ |
Can it liberate sentient beings from fear, and can it also increase the number of evil mistakes? |
不應道理。 |
It shouldn't make sense. |
若不善者，不應說正及非顛倒。 |
If it is not good, it should not be said that right and wrong are reversed. |
若是邪倒，所計之我體是實有，不應道理。 |
If it is evil, my body is real and does not make sense. |
又汝何所欲？ |
What do you want? |
無我之見為善？ |
Is the view of selflessness good? |
為不善耶？ |
Is it bad? |
若言是善，於彼常住實有我上見無有我，而是善性。 |
If it is said to be good, then in that eternally existing self, one can see that there is no self, but good nature. |
非顛倒計，不應道理。 |
It's not a conspiracy, it doesn't make sense. |
若言不善，而一切智者之所宣說，精勤方便之所生起，令諸眾生不怖解脫，能速證得白淨之果，諸惡過失如實對治，不應道理。 |
If it is said to be unwholesome, and what all wise men have said, it is due to diligent and expedient methods that all sentient beings will be liberated from fear and can quickly attain the pure fruit. All evil faults will be dealt with as they really are and should not be justified. |
又汝意云何？ |
What do you mean? |
為即我性自計有我？ |
Is there a self for the sake of my own nature? |
為由我見耶？ |
Why do you want me to see you? |
若即我性自計有我者，應一切時無無我覺。 |
If the self-nature is self-conscious, there should be no self-consciousness at all times. |
若由我見者，雖無實我，由我見力故。 |
If it is seen by me, even though it does not have a real self, it is because of my ability to see it. |
於諸行中妄謂有我，是故汝計定實有我，不應道理。 |
You falsely claim that there is a self in all your actions, so you have determined that there is a self, which is not true. |
如是不覺為先而起彼覺故，思覺為先見有所作故，於諸蘊中假施設故，由於彼相安立為有故，建立雜染及清淨故，建立流轉及止息故，假立受者、作者解脫者故，施設有作者故，施設言說故，施設見故，計有實我皆不應理。 |
Thus, without awareness, awareness arises first, and awareness with foreknowledge has a cause, and it is a presumption in all the aggregates. Because the phase is established as existence, it establishes defilements and purity, and establishes circulation and cessation. Assuming that the recipient and the author are liberated, the giving has an author, the giving is because of words, the giving is because of seeing, and I don’t care if the plan is real. |
又我今當說第一義我相。 |
Now I will say that the first righteousness is my image. |
所言我者，唯於諸法假立為有，非實有我。 |
The self mentioned only exists in the fictitious establishment of all dharmas, and does not actually exist. |
然此假我、不可說言與彼諸法異不異性。 |
However, this false self cannot be said to have any different nature from those dharmas. |
勿謂此我是實有體，或彼諸法即我性相。 |
Don’t say that this self is a real entity, or that those dharmas are my nature. |
又此假我是無常相，是非恒相，非安保相，是變壞相，生起法相，老病死相，唯諸法相，唯苦惱相。 |
Furthermore, this false self has the appearance of impermanence, the appearance of non-permanence, the appearance of non-security, the appearance of change and deterioration, the appearance of phenomena, the appearance of old age, illness and death, and the only appearance of all dharmas is the appearance of suffering. |
故薄伽梵說： |
Therefore Bhagavan said: |
苾芻當知！於諸法中，假立有我。 |
Bi Cu should know! Among all dharmas, it is assumed that there is a self. |
此我無常無恒，不可安保，是變壞法，如是廣說。 |
This self is impermanent and cannot be protected. It is the law of corruption, so it is widely said. |
由四因故，於諸行中假設有我。 |
Because of the four causes, it is assumed that there is a self in all actions. |
一、為令世間言說易故，二、為欲隨順諸世間故，三、為欲斷除謂定無我諸怖畏故，四、為宣說自他成就功德、成就過失、令起決定信解心故。 |
1. To make it easier to talk about the world; 2. To follow the world; 3. To eliminate the fear of selflessness; 4. To declare the merits and demerits of oneself and others, and to make one decide to have faith. Understanding the mind. |
是故執有我論，非如理說。 |
This is why holding on to the theory that there is a self is not rational. |
計常論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論： |
Juchang commentators say that there is one person, such as a recluse or a brahmin, who has such a view and makes this argument: |
我及世間皆實常住，非作所作，非化所化，不可損害，積聚而住，如伊師迦。 |
I and the world are all real and permanent, not made or changed, not transformed, indestructible, accumulated and abiding, like Ishka. |
謂計前際說一切常者、說一分常者，及計後際說有相者、說無相者，說非想非非想者，復有計諸極微是常住者，作如是計。 |
It is said that in the pre-planning period, it is said that everything is permanent, that one part of it is permanent, and that in the later period, it is said that there is a sign, that there is no sign, that it is neither thought nor non-thought, and that there is a plan that is extremely small and permanent, and makes such a plan . |
問： |
ask: |
何故彼諸外道起如是見，立如是論： |
Why do those outsiders have such views and make such arguments: |
我及世間是常住耶？ |
Am I and the world permanent? |
答： |
answer: |
彼計因緣，如經廣說，隨其所應盡當知。 |
He calculates causes and conditions, as the sutras widely say, and you should know everything you need to know. |
此中計前際者，謂或依下中上靜慮起宿住隨念，不善緣起，故於過去諸行，但唯憶念，不如實知，計過去世以為前際，發起常見。 |
The one who thinks about the past means that he or she may rely on the lower, middle, and upper levels of meditation to dwell and dwell on the past, which is caused by unwholesome conditions. Therefore, in the past actions, he only remembers them, which is not as good as the actual knowledge. He thinks of the past life as the past, which is common. |
或依天眼，計現在世以為前際，於諸行剎那生滅流轉不如實知。 |
Or depending on the heavenly eye, the current world is regarded as the past, and the birth and death of all actions and moments are not understood as they really are. |
又見諸識流轉相續，從此世間至彼世間無斷絕故，發起常見。 |
We also see that all consciousnesses flow and continue, and there is no interruption from this world to that world, so they are common. |
或見梵王隨意成立，或見四大種變異，或見諸識變異。 |
One may see King Brahma establishing himself at will, or one may see the four major variations, or one may see variations of consciousness. |
計後際者，於想及受雖見差別，然不見自相差別。 |
Those who are concerned about future circumstances will see differences in their thoughts and feelings, but they will not see differences among themselves. |
是故發起常見，謂我及世間皆悉常住。 |
Therefore, it is common to say that I and the world are all abiding. |
又計極微是常住者，以依世間靜慮起如是見。 |
Also, consider the smallest person who is a permanent resident, so that you can have such a view by calmly considering the world. |
由不如實知緣起故，而計有為先，有果集起，離散為先，有果壞滅。 |
Because we don’t know the origin of things as they really are, the existence comes first, the result comes first, the separation comes first, and the result destroys and dies. |
由此因緣，彼謂從眾微性，麁物果生，漸析麁物，乃至微住； |
Due to this cause and condition, it is said that according to the subtle nature of the masses, the fruit of the things is born, and the things are gradually analyzed, and even the things are subtle; |
是故麁物無常，極微是常。 |
Therefore, things are impermanent, and the smallest things are permanent. |
此中計前際後際常住論者，是我執論差別相所攝故。 |
This theory of permanent residence in the past and future is due to the different aspects of the self-grasping theory. |
我論已破，當知我差別相論亦已破訖。 |
My theory has been broken. You should know that my theory of different phases has also been broken. |
又我今問汝，隨汝意答。 |
Now I ask you a question, and I will answer it as you wish. |
宿住之念，為取諸蘊？ |
Is the thought of dwelling in order to capture all the aggregates? |
為取我耶？ |
To get me? |
若取蘊者，執我及世間是常，不應道理。 |
If you grasp the aggregate, you will cling to the self and the world, and do not follow the principles. |
若取我者，憶念過去如是名等諸有情類，我曾於彼如是名、如是姓乃至廣說，不應道理。 |
If you take me, remember that in the past there were sentient beings with such names and such names. I once gave them such names, such surnames, and even spoke extensively about them, which is not the truth. |
又汝意云何？ |
What do you mean? |
緣彼現前和合色境眼識起時，於餘不現不和合境所餘諸識，為滅？ |
When the eye-consciousness arises when the object appears and combines with the form, will the remaining consciousnesses that do not appear and do not combine with the state be destroyed? |
為轉？ |
To change? |
若言滅者，滅壞之識而計為常，不應道理。 |
If it is said that it is destroyed, then the awareness of destruction is regarded as permanent, which does not make sense. |
若言轉者，由一境界、依一切時一切識起，不應道理。 |
If it is to be said that it starts from one realm and depends on all consciousness at all times, it does not follow the truth. |
又汝何所欲？ |
What do you want? |
所執之我，由想所作及受所作，為有變異？ |
Is there any change in the self that I am attached to from thinking, doing, feeling and doing? |
為無變異？ |
No variation? |
若言有者，計彼世間及我常住，不應道理。 |
If there is, considering that this world and my permanent residence are not justified. |
若言無者，有一想已，復種種想，復有小想及無量想，不應道理。 |
If it is said that there is none, then there is only one thought, and then there are all kinds of thoughts, and there are also small thoughts and countless thoughts, which do not make sense. |
又純有樂已，復純有苦，復有苦有樂，有不苦不樂，不應道理。 |
There is pure happiness, there is pain again, there is pain again, there is happiness, there is neither pain nor happiness, this is not the truth. |
又若計命即是身者，彼計我是色。 |
Moreover, if the person who thinks about life is the body, then the person who thinks about me is the form. |
若計命異於身者，彼計我非色。 |
If the calculation of life is different from the body, then the calculation of my life is not about color. |
若計我俱遍，無二無缺者，彼計我亦是色亦非色。 |
If you think about me all over the place, without any duplication or deficiency, then you think about me as a form or a non-form. |
若為對治此故，即於此義中，由異句異文而起執者，彼計我非色非非色。 |
If you want to counteract this, that is, in this meaning, those who insist on it from different sentences and different texts, he thinks that I am neither color nor color. |
又若見少色、少非色者，彼計有邊。 |
Also, if you see a small amount of color and a small amount of non-color, then there are limits to your plan. |
若見彼無量者，彼計有無邊。 |
If you see the immeasurable, then your plans are boundless. |
若復遍見，而色分少、非色分無量，或色分無量、非色分少者，彼計亦有邊亦無邊。 |
If it is seen again and again, and the color components are few and the non-form components are immeasurable, or the color components are immeasurable and the non-form components are few, then the calculation also has edges and boundless. |
若為對治此故，但由文異，不由義異，而起執者，彼計非有邊非無邊。 |
If in order to counteract this, but due to the difference in text and not the difference in meaning, the plan is neither bounded nor boundless. |
或計解脫之我，遠離二種。 |
Maybe I want to be liberated and stay away from the two kinds. |
又計極微常住論者，我今問汝，隨汝意答。 |
Also, I have little regard for those who argue about permanent residence. Now I ask you, and I will answer as you wish. |
汝為觀察計極微常？ |
Are you observing the extreme insignificance? |
為不觀察計彼常耶？ |
Why don't you observe and predict others? |
若不觀察者，離慧觀察，而定計常，不應道理。 |
If you don't observe, you will not have the wisdom to observe, and you will make constant calculations, which does not follow the principles. |
若言已觀察者，違諸量故，不應道理。 |
If you say that you have observed it, it goes against all measures and does not make sense. |
又汝何所欲？ |
What do you want? |
諸微塵性為由細故，計彼是常？ |
The nature of all dust particles is small, so how can they be considered constant? |
為由與麁果物其相異故，計彼常耶？ |
Because they are different from the fruit of Qilin, do you think they are the same? |
若由細者，離散損減，轉復羸劣，而言是常，不應道理。 |
If it is subtle, discrete losses, and relapse into poor health, this is normal and should not be justified. |
若言由相異故者，是則極微超過地水火風之相，不同種類相故，而言能生彼類果，不應道理。 |
If it is due to differences, it is slightly more than the phases of earth, water, fire and wind. It is different types of phase. It is not reasonable to say that it can produce the same kind of fruit. |
又彼極微，更無異相可得，故不中理。 |
Moreover, it is extremely small and has no different appearance, so it is not reasonable. |
又汝何所欲？ |
What do you want? |
從諸極微所起麁物，為不異相？ |
How can the things that arise from the smallest things have no different appearance? |
為異相耶？ |
Why is it different? |
若言不異相者，由與彼因無差別故，亦應是常； |
If it is said that there is no different appearance, since there is no difference between it and the other cause, it should also be constant; |
是則應無因果決定，不應道理。 |
Therefore, there should be no causal determination and no reason. |
若異相者，汝意云何？ |
If it's different, what do you mean? |
為從離散極微，麁物得生？ |
In order to survive from the smallest dispersion? |
為從聚集耶？ |
Why gather together? |
若言從離散者，應一切時一切果生； |
If it is said that it is separated, it should produce all fruits at all times; |
是則應無因果決定，不應道理。 |
Therefore, there should be no causal determination and no reason. |
若從聚集者，汝意云何？ |
If you come from the gathering, what do you think? |
彼麁果物從極微生時，為不過彼形質之量？ |
When the fruit-bearing thing arises from a very small level, is it not equal to the quantity of its form and quality? |
為過彼形質量耶？ |
Why is it too high quality? |
若言不過彼形質量者，從形質分物，生形質有分物，不應道理。 |
If it is said that the form and quality cannot be compared, it is not reasonable to distinguish things from form and quality. |
若言過者，諸極微體無細分故，不可分析，所生麁物亦應是常，亦不中理。 |
If it is overstated, all extremely subtle bodies cannot be analyzed because they are not divided into subdivisions, and the objects that are born should also be ordinary, which is also unreasonable. |
若復說言，有諸極微，本無今起者，是則計極微常，不應道理。 |
If we say again that there are extremely small things that have no origin at all, then the calculation of the extremely small and ordinary does not comply with the truth. |
又汝何所欲？ |
What do you want? |
彼諸極微，起造麁物，為如種子等？ |
Those extremely small things arise to create things like seeds, etc.? |
為如陶師等耶？ |
Are you like a pottery master? |
若言如種子等者，應如種子，體是無常。 |
If it is said to be like a seed, it should be like a seed, its body is impermanent. |
若言如陶師等者，彼諸極微應有思慮，如陶師等，不應道理。 |
If you say that you are like a potter, you should have some thoughts, but if you are like a potter, you should not understand the truth. |
若不如種等及陶師等者，是則同喻不可得故，不應道理。 |
If it is not as good as Zhong, etc. and potter, etc., then the same metaphor cannot be obtained, and it does not make sense. |
又汝意云何？ |
What do you mean? |
諸外物起，為由有情？ |
Why do external objects arise because they have feelings? |
為不爾耶？ |
Why not? |
若言由有情者，彼外麁物由有情生，所依細物不由有情，不應道理。 |
If it is said that things come from sentient beings, then the outer objects are born from sentient beings, and the small things they rely on do not come from sentient beings, which is not the reason. |
誰復於彼制其功能？ |
Who can control its function? |
若言不由有情者，是則無用，而外物生，不應道理。 |
If it does not originate from sentient beings, it is useless, and if external things arise, it should not follow the principles. |
如是隨念諸蘊有情故，由一境界一切識流不斷絕故，由想及受變不變故，計彼前際及計後際常住論者，不應道理。 |
Therefore, it is unreasonable to argue that the past and future are permanent because of the continuous thinking of all the emotions in the aggregates, the continuous flow of all consciousnesses in a realm, and the unchanging of thoughts and feelings. |
又由觀察不觀察故，由共相故，由自相故，由起造故，根本所用故，極微常論不應道理。 |
And because of observation, not observation, because of common characteristics, because of self-identity, because of creation, because of fundamental use, the theory of extremely subtle constants does not make sense. |
是故計常論者非如理說。 |
This is why those who think about the constant are not speaking rationally. |
我今當說常住之相。 |
Now I will talk about the sign of permanent residence. |
若一切時無變異相，若一切種無變異相，若自然無變異相，若由他無變異相。 |
If there is no variation at all times, if there is no variation in all species, if there is no variation in nature, if there is no variation in others. |
又無生相，當知是常住相。 |
It also has no appearance of birth, so you should know that it is the appearance of permanent residence. |
瑜伽師地論卷第六 |
Volume 6 of Yogi's Earth Treatise |
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#【經文資訊】大正新脩大藏經 第 30 冊 No. |
#【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No. |
1579 瑜伽師地論 |
1579 Yogi's Discourse on Earth |
#【版本記錄】發行日期： |
#[Version Record] Release date: |
2023-12，最後更新： |
2023-12, last updated: |
2023-11-09 |
2023-11-09 |
#【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 |
#【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka" |
#【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，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點 |
#[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database |
#【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】 |
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database] |
#---------------------------------------------------------------------- |
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瑜伽師地論卷第七彌勒菩薩說 |
Volume 7 of the Yogi Earth Treatise on Maitreya Bodhisattva |
三藏法師玄奘奉 詔譯 |
Translated by the imperial edict of Tripitaka master Xuanzang |
本地分中有尋有伺等三地之四 |
The local area is divided into four of the three places including Xun and Sui. |
宿作因論者，猶如有一，若沙門、若婆羅門，起如是見，立如是論，廣說如經。 |
Those who talk about the cause of death are like one person, such as a recluse or a brahmin, who has such a view, establishes such a theory, and expounds it widely as a sutra. |
凡諸世間所有士夫補特伽羅所受者，謂現所受苦。 |
All the scholars in the world have suffered what Tegara has suffered. |
皆由宿作為因者，謂由宿惡為因。 |
If all are caused by the past, it is said that they are caused by the evil past. |
由勤精進吐舊業故者，謂由現法極自苦行。 |
Those who expel old karma due to diligent efforts are said to practice asceticism on their own from the extreme of the present Dharma. |
現在新業由不作因之所害故者，謂諸不善業。 |
Now the new karma is caused by the cause of not doing it, and it is called unwholesome karma. |
如是於後不復有漏者，謂一向是善性故，說後無漏。 |
If there are no more leaks in the future, it means that one has always had a good nature, and there are no more leaks in the future. |
由無漏故業盡者，謂諸惡業。 |
Since there is no leakage, the karma is exhausted, it is called all bad karma. |
由業盡故苦盡者，謂宿因所作及現法方便所招苦惱。 |
The suffering that is caused by the end of one's karma is caused by the past causes and the current expedients. |
由苦盡故得證苦邊者，謂證餘生相續苦盡。 |
Those who realize the edge of suffering due to the end of suffering are said to have realized the end of continuous suffering for the rest of their lives. |
謂無繫外道作如是計。 |
It is said that there is no reason for outsiders to make such a plan. |
問： |
ask: |
何因緣故，彼諸外道起如是見，立如是論？ |
Why do those heretics have such views and make such arguments? |
答： |
answer: |
由教及理故。 |
By teaching and reasoning. |
教如前說。 |
Teach as mentioned before. |
理者，猶如有一，為性尋思，為性觀察，廣說如前。 |
The rational person is like a being, thinking for his nature, observing for his nature, and speaking widely as before. |
由見現法士夫作用不決定故。 |
This is because the effect of seeing the current Dharma scholar is not determined. |
所以者何？ |
So what? |
彼見世間雖具正方便，而招於苦； |
He sees that although the world has right methods, it will lead to suffering; |
雖具邪方便、而致於樂。 |
Although it has evil conveniences, it leads to happiness. |
彼如是思： |
He thought thus: |
若由現法士夫作用為彼因者，彼應顛倒。 |
If it is caused by the action of the present Dharma scholar, it should be reversed. |
由彼所見非顛倒故，是故彼皆以宿作為因。 |
Since what he sees is not an inversion, he uses the past as the cause. |
由此理故，彼起如是見，立如是論。 |
For this reason, he saw thus and concluded thus. |
今應問彼： |
Now I should ask him: |
汝何所欲？ |
What do you want? |
現法方便所招之苦，為用宿作為因？ |
Is the suffering caused by the expedient methods of the present method caused by using the past as the cause? |
為用現法方便為因？ |
Is it convenient to use the current method? |
若用宿作為因者，汝先所說，由勤精進吐舊業故，現在新業由不作因之所害故，如是於後不復有漏，乃至廣說，不應道理。 |
If old karma is used as the cause, as you said first, because the old karma is discharged by diligence and effort, the current new karma is caused by not doing the cause, so that there will be no more leaks in the future. Even if you say it widely, it does not make sense. |
若用現法方便為因者，汝先所說，凡諸世間所有士夫補特伽羅所受，皆由宿作為因，不應道理。 |
If you use the expedient method of the present method as the cause, you have said it first, all the scholars in the world who suffer from Tegara have it as the cause, which is not the reason. |
如是現法方便苦宿作為因故，現法士夫用為因故，皆不應道理，是故此論非如理說。 |
If the expediency of the Dharma is used as a cause, and the scholars of the Dharma are using it as a cause, neither of them makes sense. Therefore, this argument is not reasonable. |
我今當說如實因相。 |
Now I will tell you the true cause. |
或有諸苦唯用宿作為因。 |
There may be sufferings that only use the past as the cause. |
猶如有一，自業增上力故，生諸惡趣或貧窮家。 |
It is like a person who, because of his own karma, was born in a poor realm or poor family. |
或復有苦雜因所生。 |
Or it may be caused by suffering and complex causes. |
謂如有一，因邪事王，不獲樂果而反致苦。 |
It is said that there is a person who, because of evil deeds, does not obtain happy results but instead suffers. |
如事於王如是，由諸言說商賈等業、由事農業、由劫盜業、或於他有情作損害事，若有福者，獲得富樂，若無福者，雖設功用而無果遂。 |
If the king is like this, whether he is engaged in business such as merchants, agriculture, robbery, or does harm to other sentient beings, if he is blessed, he will gain wealth and happiness; if he is not blessed, he will achieve no results even though he has set up a function. . |
或復有法，純由現在功用因得。 |
Perhaps there is a dharma, which is derived purely from its present function. |
如新所造引餘有業； |
Like a new creation, there will be karma left behind; |
或聽聞正法，於法覺察； |
Or listen to the Dharma and be aware of it; |
或復發起威儀業路，或復修學工巧業處； |
Or restore the path of majestic industry, or restore the place of learning, engineering and skillful industry; |
如是等類，唯因現在士夫功用。 |
This and so on are only due to the function of scholars now. |
自在等作者論者，由如有一，或沙門、或婆羅門，起如是見，立如是論： |
Those who argue about the authorship of freedom and so on have such a view because of Yiyi, a recluse, or a Brahmin, and conclude thus: |
凡諸世間所有士夫補特伽羅所受，彼一切或以自在變化為因，或餘丈夫變化為因，諸如是等。 |
For all the scholars in the world who have suffered from Tegara, they are either caused by spontaneous changes, or caused by external changes, and so on. |
謂說自在等不平等因論者作如是計。 |
It is said that those who talk about the unequal causes of freedom and so on have such a plan. |
問： |
ask: |
何因緣故，起如是見，立如是論？ |
What is the reason for such a view and such a conclusion? |
答： |
answer: |
由教及理。 |
By teaching and reasoning. |
教如前說。 |
Teach as mentioned before. |
理者，猶如有一，為性尋思，為性觀察，廣說如前。 |
The rational person is like a being, thinking for his nature, observing for his nature, and speaking widely as before. |
彼由現見於因果中，世間有情不隨欲轉，故作此計。 |
He is seen in the cause and effect, and the sentient beings in the world do not follow their desires, so they make this plan. |
所以者何？ |
So what? |
現見世間有情，於彼因時欲修淨業，不遂本欲，反更為惡。 |
Now I see that there are sentient beings in the world who want to cultivate their pure karma at that time, but if they fail to fulfill their original desires, they will become even worse. |
於彼果時，願生善趣樂世界中，不遂本欲，墮惡趣等。 |
At that time, I wish to be reborn in a world of good realms of happiness, but if I fail to fulfill my original desires, I will fall into an evil realm, etc. |
意謂受樂，不遂所欲，反受諸苦。 |
It means to enjoy happiness, but not to achieve what you want, but to suffer all kinds of pain. |
由見此故，彼作是思： |
Seeing this, he thought: |
世間諸物必應別有作者、生者，及變化者為彼物父，謂自在天，或復其餘。 |
All things in the world must have their own author, originator, and changer, who is the father of that thing, who is called the Self-Heaven, or who restores the rest. |
今當問彼： |
Now let’s ask him: |
汝何所欲？ |
What do you want? |
嗢拕南曰： |
Fu Gaonan said: |
功能無體性， 攝、不攝相違， |
The function has no body, and taking and not taking are in conflict. |
有用、及無用， 為因，成過失。 |
Useful and useless are causes and errors. |
自在天等變化功能，為用業方便為因？ |
Is the changing function of Zi Zi Tian the reason for the convenience of use? |
為無因耶？ |
For no reason? |
若用業方便為因者，唯此功能用業方便為因，非餘世間，不應道理。 |
If karma and convenience are used as the cause, then only this function uses karma and convenience as the cause, which is not the reason for the rest of the world. |
若無因者，唯此功能無因而有，非世間物，不應道理。 |
If there is no cause, then this function has no cause, it is not a worldly thing, and it does not follow the principles. |
又汝何所欲？ |
What do you want? |
此大自在為墮世間攝？ |
Is this great freedom captured by falling into the world? |
為不攝耶？ |
Why not take pictures? |
若言攝者，此大自在則同世法，而能遍生世間，不應道理。 |
If we talk about it, this great freedom is the same as the law of the world, and can be everywhere in the world, and it does not follow the principles. |
若不攝者，則是解脫，而言能生世間，不應道理。 |
If it is not captured, it is liberation. In terms of being able to be born in the world, it does not follow the principles. |
又汝何所欲？ |
What do you want? |
為有用故變生世間？ |
Are you reincarnated into the world for a useful purpose? |
為無用耶？ |
Why is it useless? |
若有用者，則於彼用無有自在，而於世間有自在者，不應道理。 |
If it is useful, then there is no freedom in its use, and there is no reason to be free in the world. |
若無用者，無有所須，而生世間，不應道理。 |
If you are useless, you have no need, and you are born in the world and do not follow the principles. |
又汝何所欲？ |
What do you want? |
此所出生，為唯大自在為因？ |
Is this birth the cause of the great freedom? |
為亦取餘為因耶？ |
Why should we take the rest as the reason? |
若唯大自在為因者，是則若時有大自在，是時則有出生； |
If only the Great Self is the cause, then if there is the Great Self at that time, then there will be birth; |
若時有出生，是時則有大自在； |
If there is birth at this time, then there is great freedom; |
而言出生用大自在為因者，不應道理。 |
It is unreasonable to say that great freedom is the cause of birth. |
若言亦取餘為因者，此唯取樂欲為因？ |
If we also take the rest as the cause, is this only the cause of pleasure and desire? |
為除樂欲更取餘為因？ |
In order to get rid of pleasure and desire and take the rest as the cause? |
若唯取樂欲為因者，此樂欲為唯取大自在為因？ |
If the desire for pleasure is the cause, then the desire for pleasure is the cause of the great freedom? |
為亦取餘為因耶？ |
Why should we take the rest as the reason? |
若唯取大自在為因者，若時有大自在，是時則有樂欲； |
If we only take the great freedom as the cause, if there is great freedom at that time, then there will be pleasure and desire; |
若時有樂欲，是時則有大自在； |
If there is pleasure and desire at that time, then there is great freedom; |
便應無始常有出生，此亦不應道理。 |
Therefore, there should always be births without beginning, and this does not make sense. |
若言亦取餘為因者，此因不可得故，不應道理。 |
If we say that we also take the remainder as the cause, it is unreasonable because the cause cannot be obtained. |
又於彼欲無有自在，而言於世間物有自在者，不應道理。 |
Furthermore, since desire has no freedom, it is not reasonable to say that things in the world have freedom. |
如是由功用故，攝不攝故，有用無用故，為因性故，皆不應理。 |
If it's because of function, it's because it's taken in or not, it's because it's useful but it's useless, it's because of nature, it's all irrelevant. |
是故此論非如理說。 |
Therefore this argument is unreasonable. |
害為正法論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論： |
Those who are harmful to the Dharma commentator say that there is one person, such as a recluse or a brahmin, who has such a view and makes this argument: |
若於彼祠中，呪術為先，害諸生命，若能祀者、若所害者、若諸助伴，如是一切皆得生天。 |
If in that temple, the art of killing comes first and harms all lives, if it can be worshiped, if it is harmed, and if it is accompanied by helpers, then everything will be reborn in heaven. |
問： |
ask: |
何因緣故，彼諸外道起如是見，立如是論？ |
Why do those heretics have such views and make such arguments? |
答： |
answer: |
此違理論，諂誑所起，不由觀察道理建立。 |
This violation of theory is caused by flattery and deception, and cannot be established by observing the truth. |
然於諍競惡劫起時，諸婆羅門違越古昔婆羅門法，為欲食肉，妄起此計。 |
However, when the evil calamity of discord and competition arose, the Brahmins violated the ancient Brahmin laws, and in order to eat meat, they started this plan. |
又應問彼： |
You should also ask him: |
汝何所欲？ |
What do you want? |
此呪術方為是法自體？ |
Is this technique the true form of Dharma? |
為是非法自體？ |
Is it illegal to self-produce? |
若是法自體者，離彼殺生，不能感得自所愛果，而能轉彼非法以為正法，不應道理。 |
If it is the Dharma itself, it is impossible to feel the fruit of what one loves without killing living beings, but it is able to turn the illegality into the righteous Dharma, which does not follow the principles. |
若是非法自體者，自是不愛果法，而能轉捨餘不愛果法者，不應道理。 |
If it is an illegal self, it naturally does not love the fruiting dharma, and if it can be abandoned and does not love the fruiting dharma, it should not be justified. |
如是記已，復有救言： |
Having remembered this, there are words of salvation: |
如世間毒，呪術所攝，不能為害。 |
Just like the poison in the world, it can't cause any harm if it is taken in by the magic of medicine. |
當知此呪術方亦復如是。 |
You should know that this is also the case with this medicine. |
今應問彼： |
Now I should ask him: |
汝何所欲？ |
What do you want? |
如呪術方能息外毒。 |
Only by using the magic method can the external poison be extinguished. |
亦能息內貪瞋癡毒？ |
Can it also quell the poison of greed, anger and delusion? |
為不爾耶？ |
Why not? |
若能息者，無處無時，無有一人貪瞋癡等靜息可得，故不中理。 |
If one can rest, there is nowhere, no time, no one who is greedy, angry, ignorant, etc. to rest, so it is not reasonable. |
若不能息者，汝先所說，如呪術方能息外毒，亦能息除非法業者，不應道理。 |
If it cannot be extinguished, as you said first, it is not true that only external poisons can be extinguished, and illegal deeds can also be extinguished. |
又汝何所欲？ |
What do you want? |
此呪術方為遍行耶？ |
Is this magic technique universal? |
不遍行耶？ |
Not all the time? |
若遍行者，自所愛親不先用祠，不應道理。 |
If a person who travels everywhere does not first use the temple for his loved ones, he will not follow the principles. |
若不遍者，此呪功能便非決定，不應道理。 |
If it is not pervasive, this function is not decisive and has no reason. |
又汝何所欲？ |
What do you want? |
此呪功能，為唯能轉因？ |
Is this function the only way to change the cause? |
亦轉果耶？ |
Also turned fruit? |
若唯轉因者，於果無能，不應道理。 |
If you only change the cause, you will be incapable of changing the effect, and you will not understand the truth. |
若亦轉果者，應如轉變即令羊等成可愛妙色，然捨羊等身已，方取天身，不應道理。 |
If the fruit is also transformed, it should be like transforming the sheep into a lovely and wonderful color. However, after giving up the body of the sheep, you can only take the heavenly body, which is not the truth. |
又汝何所欲？ |
What do you want? |
造呪術者，為有力能及悲愍不？ |
Is it possible for a person who creates magic to be powerful enough to feel compassion? |
若言有者，離殺彼命，不能將彼往生天上，不應道理。 |
If there is one, it is not reasonable to say that he cannot be reborn in heaven without killing him. |
若言無者，彼所造呪能有所辦，不應道理。 |
If it is said that there is nothing, what he created can be done, but it is not reasonable. |
如是由因故，譬喻故，不決定故，於果無能故，呪術者故，不應道理。 |
This is due to causes, metaphors, indeterminacy, inability to achieve results, and tricks, and does not follow the principles. |
是故此論非如理說。 |
Therefore this argument is unreasonable. |
我今當說非法之相。 |
Now I will talk about illegal appearance. |
若業，損他而不治現過，是名非法。 |
If one's fault is harmed and the fault is not corrected, this is called illegality. |
又若業，諸修道者共知此業感不愛果，又若業，一切智者決定說為不善。 |
And if it is a karma, all practitioners of the Tao know that this karma has unloved consequences, and if it is a karma, all wise people will decide that it is not good. |
又若業，自所不欲。 |
And if you have a career, you do what you don’t want. |
又若業，染心所起。 |
And if it's karma, it's caused by the stained mind. |
又若業，待邪呪術方備功驗，又若業，自性無記。 |
And if it's karma, you have to wait for evil spells to be effective, and if it's karma, you have no memory of your own nature. |
諸如是等皆是非法。 |
Anything like this is illegal. |
邊無邊論者，謂如有一，若沙門、若婆羅門，依止世間諸靜慮故，於彼世間住有邊想、無邊想、俱想、不俱想，廣說如經。 |
The theory of limitlessness means that there is one person, such as a recluse or a brahmin, who relies on all the calm concerns in the world and lives in that world with bounded thoughts, boundless thoughts, all thoughts, and no all thoughts. It is widely expounded as a sutra. |
由此起如是見，立如是論： |
From this, we see this and conclude this: |
世間有邊、世間無邊、世間亦有邊亦無邊、世間非有邊非無邊。 |
The world has edges, the world has no edges, the world also has edges and has no edges, the world has neither edges nor infinity. |
當知此中，已說因緣及能計者。 |
You should know that here, causes and conditions and those who can calculate have been mentioned. |
是中若依斷邊際求世邊時，若憶念壞劫，於世間起有邊想。 |
At this time, if you rely on the edge of the world to seek the edge of the world, if you remember the bad eons, you will think of the edge of the world. |
若憶念成劫，則於世間起無邊想。 |
If you remember it for a long time, you will have endless thoughts in the world. |
若依方域周廣求世邊時，若下過無間更無所得，上過第四靜慮亦無所得，傍一切處不得邊際； |
If you look for the edge of the world according to the square area, if you go down to the infinite, you will get nothing, if you go beyond the fourth level of meditation, you will get nothing, and if you go anywhere, you will not get the edge; |
爾時則於上下起有邊想，於傍處所起無邊想。 |
At that time, there will be bounded thoughts above and below, and boundless thoughts in the nearby places. |
若為治此執，但依異文，義無差別，則於世間起非有邊非無邊想。 |
If, in order to cure this attachment, there is no difference in meaning according to different texts, then the thought of neither being bounded nor boundless will arise in the world. |
今應問彼： |
Now I should ask him: |
汝何所欲？ |
What do you want? |
從前壞劫以來，為更有世間生起？ |
Since the bad kalpas in the past, why have more worldly things arisen? |
為無起耶？ |
Why? |
若言有者，世間有邊，不應道理。 |
If it is said that there is, there is no limit to the world, and it should not be justified. |
若言無者，非世間住，念世間邊，不應道理。 |
If it is said that there is nothing, it does not live in the world, and it does not follow the principles of thinking about the world. |
如是彼來有故，彼來無故，皆不應理，是故此論非如理說。 |
If there is a reason for that person's coming, and there is no reason for that person's coming, neither of them should be understood. Therefore, this argument is not reasonable. |
不死矯亂論者，謂四種不死矯亂外道，如經廣說應知。 |
Those who argue about immortality and distortion refer to the four types of immortality and distortion as heretics, which should be known as the Sutra Guangshuo. |
彼諸外道，若有人來，依最勝生道問善不善，依決定勝道問苦集滅道，便自稱言： |
Among those outsiders, if someone comes and asks about what is good or bad according to the supreme path to rebirth, or asks about the path to the origin of suffering and the path to suffering according to the supreme path of determination, he will say to himself: |
不死亂者。 |
Undead chaos. |
隨於處所，依不死淨天不亂詰問，即於彼所問，以言矯亂，或託餘事方便避之，或但隨問者言辭而轉。 |
Wherever he goes, he will not hesitate to ask questions according to the Immortal Pure Heaven, that is, he will use his words to correct the questions he asks, or he will avoid them by asking for other things, or he will just change according to the words of the person asking him. |
是中，第一、不死亂者，覺未開悟； |
Among them, first, those who are immortal and chaotic are not enlightened; |
第二、於所證法起增上慢； |
Second, it is slow to increase the speed of the Dharma demonstrated; |
第三、覺已開悟而未決定； |
Third, one feels enlightened but undecided; |
第四、羸劣愚鈍。 |
Fourth, poor and stupid. |
又復第一，怖畏妄語及怖畏他人知其無智，故不分明答言我無所知。 |
Again, first, I am afraid of lying and fearing that others will know that I am ignorant, so I do not answer clearly and say that I know nothing. |
第二，於自所證未得無畏，懼他詰問，怖畏妄語，怖畏邪見，故不分明說我有所證。 |
Second, I am fearless because I have not obtained my own evidence, I am afraid of others questioning me, I am afraid of lying, and I am afraid of wrong views, so I do not clearly say that I have the evidence. |
第三，怖畏邪見，怖畏妄語，懼他詰問，故不分明說我不決定。 |
Third, I am afraid of wrong views, lies, and questioning, so I don’t clearly say that I don’t decide. |
如是三種，假託餘事以言矯亂。 |
Such are the three types, pretending to have other things to do and correcting things with words. |
第四，唯懼他詰，於最勝生道及決定勝道皆不了達，於世文字亦不善知，而不分明說言我是愚鈍，都無所了。 |
Fourth, I am only afraid of his questioning. I cannot understand the supreme path of life and the decisive path. I am not good at understanding the world's writings. If I don't explain clearly, I am stupid and have nothing to lose. |
但反問彼，隨彼言辭而轉，以矯亂彼。 |
But ask him back and follow his words to correct his confusion. |
此四論發起因緣，及能計者，并破彼執，皆如經說。 |
These four theories establish causes and conditions, and those who can calculate them, and break their attachments, all as stated in the sutras. |
由彼外道多怖畏故，依此見住。 |
Because of the many fears of foreigners, they live in this view. |
若有人來有所詰問，即以諂曲而行矯亂。 |
If someone comes to ask questions, he will correct the chaos by flattering him. |
當知此見是惡見攝，是故此論非如理說。 |
You should know that this view is based on evil views, so this argument is not reasonable. |
無因見論者，謂依止靜慮，及依止尋思。 |
Those who view without causes refer to relying on meditation and meditation, and relying on meditation and contemplation. |
應知二種如經廣說。 |
It should be known that there are two kinds of Sutras. |
問： |
ask: |
何因緣故，彼諸外道依止尋思，起如是見，立如是論： |
Why do those heretics, relying on their reflections, come up with such views and make such arguments: |
我及世間皆無因生？ |
Neither I nor the world came into existence without a cause? |
答： |
answer: |
略而言之，見不相續以為先故，諸內外事無量差別種種生起。 |
To put it simply, seeing that there is no continuity is the reason why all kinds of internal and external things arise with immeasurable differences. |
或復有時，見諸因緣空無果報。 |
Sometimes, there may be no results due to causes and conditions. |
謂見世間，無有因緣，或時欻爾大風卒起，於一時間寂然止息； |
It is said that there is no cause and condition in the world, and sometimes a strong wind blows up and then stops silently for a while; |
或時忽爾瀑河彌漫，於一時間頓則空竭； |
Sometimes the waterfall is filled with water, but suddenly it becomes empty; |
或時欝爾果木敷榮，於一時間颯然衰顇。 |
Sometimes the fruit trees are in full bloom, but suddenly they suddenly fade away. |
由如是故，起無因見，立無因論。 |
Because of this, the view of no cause arises and the theory of no cause arises. |
今應問彼： |
Now I should ask him: |
汝宿住念，為念無體？ |
You dwell in mindfulness, because mindfulness has no body? |
為念自我？ |
For the sake of yourself? |
若念無體，無體之法未曾串習，未曾經識，而能隨念，不應道理。 |
If the mind has no body, the bodyless method has not been practiced and recognized, but it can be thought along with it, and it does not follow the principle. |
若念自我，計我先無，後欻然生，不應道理。 |
If you think about yourself, you will not be thinking about me first, and then you will be born, which is not reasonable. |
又汝何所欲？ |
What do you want? |
一切世間內外諸物種種生起，或欻然生起，為無因耶？ |
All species inside and outside the world arise, do they arise spontaneously, are they without causes? |
為有因耶？ |
Is there a reason? |
若無因者，種種生起欻然而起，有時不生，不應道理。 |
If there is no cause, all kinds of things will arise spontaneously, and sometimes they will not arise, which is not the reason. |
若有因者，我及世間無因而生，不應道理。 |
If there is a cause, then I and the world will not be born without a cause, which is not the reason. |
如是念無體故，念自我故，內外諸物不由因緣種種異故，由彼因緣種種異故，不應道理。 |
Such thoughts have no body, and since they are self-conscious, the internal and external objects are not different due to various causes and conditions, and due to various different causes and conditions, they do not follow the principles. |
是故此論非如理說。 |
Therefore this argument is unreasonable. |
斷見論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論： |
Those who judge by judgment say that there is one person, such as a recluse or a brahmin, who has such a view and makes such a conclusion: |
乃至我有麁色四大所造之身，住持未壞，爾時有病、有癰、有箭。 |
As a result, I have a body created by the four elements of color, and the abbot is not broken. At this time, I have diseases, carbuncles, and arrows. |
若我死後，斷壞無有，爾時我善斷滅。 |
If after my death my destructive qualities cease to exist, then my goodness will cease to exist. |
如是欲界諸天，色界諸天，若無色界空無邊處所攝，乃至非想非非想處所攝，廣說如經。 |
Such are the heavens in the realm of desire, the heavens in the realm of form, and the heavens in the formless realm. |
謂說七種斷見論者作如是計。 |
It is said that those who talk about the seven kinds of judgments have such a plan. |
問： |
ask: |
何因緣故，彼諸外道起如是見，立如是論？ |
Why do those heretics have such views and make such arguments? |
答： |
answer: |
由教及理故。 |
By teaching and reasoning. |
教如前說。 |
Teach as mentioned before. |
理者，謂如有一，為性尋思，乃至廣說。 |
The rational person says that if there is one thing, he should think deeply about it and even explain it widely. |
彼如是思： |
He thought thus: |
若我死後復有身者，應不作業而得果異熟。 |
If I are reincarnated after death, I should not have to do any work and the fruits will be ripe. |
若我體性一切永無，是則應無受業果異熟。 |
If everything in my body is eternal, then there should be no karma and fruits. |
觀此二種，理俱不可。 |
Looking at these two kinds of things, they are both unreasonable. |
是故起如是見，立如是論： |
Therefore, this is the view and the following conclusion: |
我身死已，斷壞無有，猶如瓦石，若一破已、不可還合； |
My body is dead and broken into pieces, like rubble and stone. Once broken, it cannot be put back together; |
彼亦如是，道理應知。 |
The same is true for him, and you should know the truth. |
今應問彼： |
Now I should ask him: |
汝何所欲？ |
What do you want? |
為蘊斷滅？ |
For the annihilation of aggregates? |
為我斷滅耶？ |
Destroy it for me? |
若言蘊斷滅者，蘊體無常，因果展轉生起不絕，而言斷滅，不應道理。 |
If it is said that the aggregate is destroyed, the aggregate body is impermanent, and the development and reincarnation of cause and effect are endless, so it is not reasonable to say that the aggregate is destroyed. |
若言我斷，汝先所說麁色四大所造之身有病、有癰、有箭，欲界諸天，色界諸天，若無色界空無邊處所攝，乃至非想非非想處所攝，不應道理。 |
If I say that I am wrong, you first said that the body created by the four elements of color and color has diseases, carbuncles, and arrows, and the heavens in the desire realm and the heavens in the color realm are captured in the boundless space of the formless realm, so that it is neither thought nor non-no. Thinking about where to take photos does not make sense. |
如是若蘊斷滅故，若我斷滅故，皆不應理。 |
If the aggregate is destroyed, and if the self is destroyed, then it should not be ignored. |
是故此論非如理說。 |
Therefore this argument is unreasonable. |
空見論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論： |
Those who hold the view of emptiness say that there is such a thing as a recluse or a brahmin. When they have such a view, they argue like this: |
無有施與，無有愛養，無有祠祀，廣說乃至世間無有真阿羅漢。 |
There is no giving, no love and support, no shrine to worship, and it is widely said that there is no true Arahant in the world. |
復起如是見，立如是論： |
Seeing this again, he concluded this: |
無有一切諸法體相。 |
There is no dharma body or appearance. |
問： |
ask: |
何因緣故，彼諸外道起如是見，立如是論？ |
Why do those heretics have such views and make such arguments? |
答： |
answer: |
由教及理故。 |
By teaching and reasoning. |
教如前說。 |
Teach as mentioned before. |
理者，謂如有一，為性尋思，乃至廣說。 |
The rational person says that if there is one thing, he should think deeply about it and even explain it widely. |
又依世間諸靜慮故，見世施主一期受命恒行布施無有斷絕，從此命終，生下賤家，貧窮匱乏。 |
Also, based on the calm concerns of the world, I saw that the benefactor in this world was ordered to continue to give alms without interruption. From then on, he died and was born into a lowly family, poor and deprived. |
彼作是思： |
He is thinking: |
定無施與、愛養、祠祀。 |
There will be no giving, loving, nurturing, or worshiping. |
復見有人，一期壽中恒行妙行，或行惡行； |
I see again that there are people who consistently perform good deeds or perform evil deeds throughout their lifetime; |
見彼命終，墮於惡趣，生諸那落迦，或往善趣，生於天上樂世界中。 |
Seeing that at the end of his life, he fell into the evil realm and was reborn in the Naraka, or he went to the good realm and was reborn in the heavenly world of happiness. |
彼作是思： |
He is thinking: |
定無妙行及與惡行，亦無妙行、惡行二業果異熟。 |
There will be neither good deeds nor bad deeds, nor will the fruits of both good deeds and bad deeds ripen independently. |
復見有一剎帝利種命終之後，生婆羅門、吠舍、戍陀羅諸種姓中； |
Again, it is seen that after the death of a Kshatriya caste, he was born into the Brahmin, Vaisya, and Shudra castes; |
或婆羅門命終之後，生剎帝利、吠舍、戍陀羅諸種姓中。 |
Or after the death of a Brahmin, he or she will be born into the Kshatriya, Vaisya, or Shudra castes. |
吠舍、戍陀羅等，亦復如是。 |
The same is true for Vaishyas, Shudras, etc. |
彼作是思： |
He is thinking: |
定無此世剎帝利等，從彼世間剎帝利等種姓中來； |
There are definitely no Kshatriyas and others in this world who come from the Kshatriyas and other castes in that world; |
亦無彼世剎帝利等，從此世間剎帝利等種姓中去。 |
There are no Kshatriyas in the other world, and they will disappear from the Kshatriyas and other castes in this world. |
又復觀見諸離欲者生於下地。 |
Again, he observed that those who are free from desire are born in the lower ground. |
又見母命終已，生而為女，女命終已，還作其母； |
Also see that the mother’s life has expired and she is born as a daughter; the daughter’s life has expired and she is still her mother; |
父終為子，子還作父。 |
The father becomes the son, and the son becomes the father. |
彼見父母不決定已，作如是思： |
Seeing that his parents were undecided, he thought like this: |
世間畢定無父無母。 |
There will definitely be no father or mother in this world. |
或復見人身壞命終，或生無想，或生無色，或入涅槃，求彼生處不能得見。 |
Maybe you will see the human body break up and die, or you may be born without thoughts, or you may be born without form, or you may enter Nirvana, and you may not be able to see that place of rebirth. |
彼作是念： |
He thought: |
決定無有化生眾生，以彼處所不可知故。 |
It is decided that there will be no sentient beings, because their place cannot be known. |
或於自身起阿羅漢增上慢已，臨命終時，遂見生相。 |
Or he may have become an Arhat and become more conceited, and when he is about to die, he will see the sign of rebirth. |
彼作是念： |
He thought: |
世間必無真阿羅漢，如是廣說。 |
There will be no true Arahants in the world, so it is widely said. |
問： |
ask: |
復何因緣，或有起如是見，立如是論： |
What causes and conditions could lead to such a view? This is the conclusion: |
無有一切諸法體相？ |
Doesn’t it have the physical appearance of all dharmas? |
答： |
answer: |
以於如來所說甚深經中，相似甚深離言說法不能如實正覺了故。 |
This is because the teachings in the profound sutras spoken by the Tathagata are similar to the profound and idiosyncratic ones, so it is impossible to reach enlightenment as they really are. |
又於安立法相不如正理而思惟故，起於空見。 |
Also, because the laws and regulations are not as good as the right principles and I think about them, it arises from empty views. |
彼作是念： |
He thought: |
決定無有諸法體相。 |
It is decided that there are no dharma entities. |
今應問彼： |
Now I should ask him: |
汝何所欲？ |
What do you want? |
為有生所受業及後所受業，為一切皆是生所受耶？ |
Is it because of the karma received in this life and the karma received in the future? Is it because everything is received in this life? |
若俱有者，汝先所說無有施與，無有愛養，無有祠祀，無有妙行，無有惡行，無有妙行、惡行業果異熟，無此世間，無彼世間，不應道理。 |
If it is all present, as you said first, there is no giving, no love and nurturing, no shrine, no wonderful deeds, no evil deeds, no wonderful deeds, and the fruits of bad deeds are ripe, there is no world, no In this world, there should be no reason. |
若言無有後所受者，諸有造作淨與不淨種種行業，彼命終已，於彼生時，頓受一切淨與不淨業果異熟，不應道理。 |
If there is nothing to be received later, all those who have created all kinds of pure and impure karma, their lives are over, and during their lifetime, they will suddenly receive the fruits of all their pure and impure karma, which is not the truth. |
又汝何所欲？ |
What do you want? |
凡從彼胎藏及從彼種子而生者，彼等於此為是父母？ |
Who are the parents of those who are born from that womb and from that seed? |
為非父母耶？ |
Are you not a parent? |
若言是父母者，汝言無父無母，不應道理。 |
If you say they are parents, then you say that they have neither father nor mother, which is not reasonable. |
若言彼非父母者，從彼胎藏及彼種子所生，而言非父非母，不應道理。 |
If it is said that someone who is not his parents was born from his womb and his seed, then he is neither the father nor the mother, which does not make sense. |
若時為父母，是時非男女； |
If they are parents, they are not men and women; |
若時為男女，是時非父母； |
If they are a man and a woman, they are not their parents; |
無不定過。 |
Nothing is wrong. |
又汝何所欲？ |
What do you want? |
為有彼處受生眾生，天眼不見？ |
Why are there sentient beings there, invisible to the heavenly eye? |
為無有耶？ |
Why is there nothing? |
若言有者，汝言無有化生眾生，不應道理。 |
If you say there is, you are saying that there are no living beings, which is not true. |
若言無者，是則撥無離想欲者、離色欲者、離三界欲者，不應道理。 |
If it is said that there is none, it means that there is no reason for those who are free from desire, those who are free from sexual desire, and those who are free from the desire of the three realms. |
又汝何所欲？ |
What do you want? |
為有阿羅漢性，而於彼起增上慢？ |
Because he has the nature of an Arhat, he is more condescending to others? |
為無有耶？ |
Why is there nothing? |
若言有者，汝言世間必定無有真阿羅漢，不應道理。 |
If you say there is, you are saying that there must be no true Arhat in the world, which is not true. |
若言無者，若有發起不正思惟，顛倒自謂是阿羅漢，此乃應是真阿羅漢，亦不中理。 |
If it is said that there is no such thing, if there are those who initiate unhealthy thoughts and falsely claim that they are Arhats, then they should be true Arhats, and this is unreasonable. |
又應問彼： |
You should also ask him: |
汝何所欲？ |
What do you want? |
圓成實相法、依他起相法、遍計所執相法為有？ |
Is it true that the Dharma of perfect reality, the Dharma of appearance arising from others, and the Dharma of all phenomena held by all calculations exist? |
為無？ |
For nothing? |
若言有者，汝言無有一切諸法體相，不應道理。 |
If you say there is, you are saying that there are no entities and forms of all dharmas, which is not true. |
若言無者，應無顛倒，亦無染淨，不應道理。 |
If it is said that there is none, there should be no confusion, no staining, and no truth. |
如是若生後所受故，非不決定故，有生處故，有增上慢故，有三種相故，不應道理。 |
If it is experienced after birth, it is not due to undetermination, due to the place of birth, and due to increased conceit. There are three kinds of reasons, which does not make sense. |
是故此論非如理說。 |
Therefore this argument is unreasonable. |
妄計最勝論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論： |
The most successful person to make false plans is to say that there is such a person, such as a recluse or a brahmin, who has such a view and makes such a conclusion: |
婆羅門是最勝種類，剎帝利等是下劣種類； |
Brahmins are the most superior species, Kshatriyas and others are the inferior species; |
婆羅門是白淨色類，餘種是黑穢色類； |
Brahman is of the white color type, and the remaining species are of the black and dirty color type; |
婆羅門種可得清淨，非餘種類； |
Brahmin species can be pure and non-remnant species; |
諸婆羅門是梵王子，從大梵王口腹所生，從梵所出，梵所變化，梵王體胤。 |
Brahmins are Brahman princes, born from the mouth and belly of Brahma King, coming from Brahman, being transformed by Brahman, and having the body of Brahma King. |
謂鬪諍劫諸婆羅門作如是計。 |
It is said that the Brahmans who are trying to calamity and calamity are making such a plan. |
問： |
ask: |
何因緣故，諸婆羅門起如是見，立如是論？ |
Why do Brahmans have such views and make such opinions? |
答： |
answer: |
由教及理故。 |
By teaching and reasoning. |
教如前說。 |
Teach as mentioned before. |
理者，謂如有一，為性尋思，乃至廣說。 |
The rational person says that if there is one thing, he should think deeply about it and even explain it widely. |
以見世間真婆羅門性具戒故，有貪名利及恭敬故，作如是計。 |
I made such a plan because I saw that the true Brahman nature in the world was virtuous, and because I was greedy for fame, wealth, and respect. |
今應問彼： |
Now I should ask him: |
汝何所欲？ |
What do you want? |
為唯餘種類從父母產生？ |
Are the only species born from parents? |
為婆羅門亦爾耶？ |
Is it a Brahmin? |
若唯餘種類者，世間現見諸婆羅門從母產生，汝謗現事，不應道理。 |
If there are only other kinds of Brahmans in the world who are born from mothers, you will slander the current situation and do not follow the truth. |
若婆羅門亦爾者，汝先所說諸婆羅門是最勝種類，剎帝利等是下種類，不應道理。 |
If Brahmins are the same, you said earlier that Brahmins are the most superior category, Kshatriyas and others are the inferior category, which does not make sense. |
如從母產生，如是造不善業，造作善業，造身語意惡行，造身語意妙行，於現法中受愛不愛果，便於後世生諸惡趣，或生善趣。 |
If you are born from the mother, you will create unwholesome karma, good karma, bad deeds of body, speech, and mind, and wonderful deeds of body, speech, and mind, and receive the consequences of love and disfavor in the present dharma, which will facilitate rebirth in various evil destinations or good destinies in future lives. |
若三處現前，是彼是此，由彼由此，入於母胎，從之而生。 |
If the three places are present, it is this and this, from which it enters the mother's womb and is born from it. |
若世間工巧處，若作業處。 |
If the world is a place of craftsmanship, it is a place of work. |
若善不善，若王若臣，若機捷，若增進滿足。 |
If it is good or not, if it is a king or a minister, if it is clever, if it increases satisfaction. |
若為王顧錄以為給侍，若不顧錄。 |
If you are a king, you will consider Lu as your servant, but if you don't, you will be considered as a servant. |
若是老病死法，若非老病死法。 |
If you die of old age and illness, if not, you die of old age and illness. |
若修梵住已，生於梵世，若復不爾。 |
If you have cultivated Brahma and lived in Brahma, you will be born in the Brahma world. |
若修菩提分法，若不修習。 |
If you practice Bodhidharma, if you don't practice it. |
若悟聲聞菩提、獨覺菩提、無上菩提，若復不爾。 |
If you realize Shravaka Bodhi, Sutra Enlightenment Bodhi, and Supreme Bodhi, then you will not be able to do so. |
又汝何所欲？ |
What do you want? |
為從勝種類生，此名為勝？ |
To be born from the kind of victory, is this called victory? |
為由戒聞等耶？ |
Why should we stop hearing and waiting? |
若由從勝種類生者，汝論中說： |
If one is born from a superior species, your theory says: |
於祠祀中，若戒聞等勝，取之為量。 |
During the ancestral ceremony, if you hear something like it, take it as a measure. |
如此之言，應不中理。 |
Such a statement should be unreasonable. |
若由戒聞等者，汝先所說諸婆羅門是最勝類，餘是下類，不應道理。 |
If you listen to others from the precepts, you first said that Brahmins are the most superior category, and the rest are of the lower category, which does not follow the truth. |
如是產生故，作業故，受生故，工巧業處故，增上故，彼所顧錄故，梵住故，修覺分故，證菩提故，戒聞勝故，不應道理。 |
This is the reason why it is produced, because of the work, because of the rebirth, because of the skillful work, because of the increase, because of the record, because of the abiding of Brahma, because of the cultivation of enlightenment, because of the attainment of Bodhi, because of the victory of precepts and hearing, because of the principle. |
是故此論非如理說。 |
Therefore this argument is unreasonable. |
妄計清淨論者，謂如有一，若沙門、若婆羅門、起如是見，立如是論： |
Those who vainly plan the theory of purity say that there is one person, such as a recluse or a brahmin, who has such a view and makes such a theory: |
若我解脫，心得自在，觀得自在。 |
If I am liberated, my mind will be at ease and my outlook will be at ease. |
謂於諸天微妙五欲堅著攝受，嬉戲娛樂，隨意受用，是則名得現法涅槃，第一清淨。 |
It is said that the subtle five desires of the heavens are firmly absorbed, played and entertained, and used at will. This is called Nirvana, the first purity. |
又有外道，起如是見，立如是論： |
There are also heretics who have such views and argue like this: |
若有離欲惡不善法，於初靜慮得具足住，乃至得具足住第四靜慮，是亦名得現法涅槃，第一清淨。 |
If there are evil and unwholesome dharmas that are freed from desire, and can be fully abided by meditation in the first stage, and even can be fully abided by meditation in the fourth period, this is also called Nirvana, the first purity of the manifested dharmas. |
又有外道起如是見，立如是論： |
There are also outsiders who have such a view and argue like this: |
若有眾生，於孫陀利迦河沐浴支體，所有諸惡皆悉除滅。 |
If there are living beings who bathe in the Sundarika River, all evil will be eradicated. |
如於孫陀利迦河如是，於婆湖陀河、伽耶河、薩伐底河、殑伽河等中沐浴支體，應知亦爾，第一清淨。 |
Just like the Sundarika River, bathing branches in the Pohutuo River, Gaya River, Savati River, Suga River, etc., you should know that the first thing is purity. |
復有外道，計持狗戒以為清淨，或持牛戒，或持油墨戒，或持露形戒，或持灰戒，或持自苦戒，或持糞穢戒等，計為清淨。 |
Again, there are heretics who regard the dog precept as being pure, or the cow precept, or the ink precept, or the exposure precept, or the ashes precept, or the self-suffering precept, or the excrement precept, etc., as pure. |
謂說現法涅槃外道，及說水等清淨外道作如是計。 |
It is said that the heretics who teach about the present Dharma and Nirvana, and the heretics who talk about the purity of water and so on, make such a plan. |
問： |
ask: |
彼何因緣，起如是見，立如是論？ |
What are the causes and conditions that lead to such a view and such a conclusion? |
答： |
answer: |
由教及理故。 |
By teaching and reasoning. |
教如前說。 |
Teach as mentioned before. |
理者： |
Manager: |
謂如有一，為性尋思，乃至廣說。 |
It is said that if there is one thing, think about it for nature, and even talk about it extensively. |
彼謂得諸縱任自在、欲自在、觀行自在，名勝清淨。 |
He said that he had gained freedom in indulgence, freedom in desire, freedom in contemplation and conduct, and the purity of his name. |
然不如實知縱任自在等相。 |
However, it is not as good as knowing the truth and allowing yourself to be at ease. |
又如有一，計由自苦身故，自惡解脫； |
Another example is that there is a plan to achieve self-suffering and self-destruction; |
或造過惡，過惡解脫。 |
Or if you have done evil, you will be freed from it. |
今應問彼： |
Now I should ask him: |
汝何所欲？ |
What do you want? |
若有於妙五欲嬉戲受樂者，為離欲貪？ |
If there is someone who plays and enjoys the five wonderful desires, is he free from desire and greed? |
為未離耶？ |
Why not leave? |
若已離者，於世五欲嬉戲受樂，不應道理。 |
If you have left, you will play and enjoy the five desires in the world and do not follow the principles. |
若未離者，計為解脫清淨，不應道理。 |
If you haven't left, it will be regarded as liberated and pure, and it will not follow the principles. |
又汝何所欲？ |
What do you want? |
諸得初靜慮、乃至具足住第四靜慮者，彼為已離一切貪欲？ |
Those who have attained the first stage of meditation and even attained the fourth stage of meditation, are they free from all greed? |
為未離耶？ |
Why not leave? |
若言一切離者，但具足住乃至第四靜慮，不應道理。 |
If it is said that everything is separated, but it has sufficient abiding and even the fourth level of meditation, it is not reasonable. |
若言未離一切欲者，計為究竟解脫清淨，不應道理。 |
If it is said that one has not given up all desires, it is regarded as ultimate liberation and purity, which is not true. |
又汝何所欲？ |
What do you want? |
為由內清淨故究竟清淨？ |
Why is it ultimately pure because it is internally pure? |
為由外清淨故究竟清淨？ |
Why is it ultimately pure because it is externally pure? |
若由內者，計於河中沐浴而得清淨，不應道理。 |
If one comes from the inside, it is unreasonable to think that bathing in the river will lead to purity. |
若由外者，內具貪瞋癡等一切垢穢，但除外垢、便計為淨，不應道理。 |
If it comes from the outside, there will be all kinds of impurities such as greed, anger, and ignorance inside. But if the impurities are removed, it will be regarded as pure, and it should not be justified. |
又汝何所欲？ |
What do you want? |
為執受淨物故而得清淨？ |
Obtaining purity by grasping and receiving pure things? |
為執受不淨物故得清淨耶？ |
Do you accept impure things for the sake of attachment and become pure? |
若由執受淨物得清淨者，世間共見狗等不淨，而汝立計執受狗等得清淨者，不應道理。 |
If one obtains purity by grasping and receiving pure things, dogs and other unclean things will be seen in the world, and you plan to grasp and accept pure objects such as dogs and acquire purity, which is not reasonable. |
若由執受不淨物者，自體不淨而令他淨，不應道理。 |
If one accepts impure things out of attachment, his own body will be impure and he will ask others to be purified, which is not the right thing to do. |
又汝何所欲？ |
What do you want? |
諸受狗等戒者，為行身等邪惡行故而得清淨？ |
Those who have received precepts such as dogs have become pure because of their evil deeds such as physical conduct? |
為行身等正妙行故得清淨耶？ |
Is it possible to be pure by performing good and wonderful deeds such as body? |
若由行邪惡行者，行邪惡行而計清淨，不應道理。 |
If someone who does evil deeds does evil and intends to be pure, it is not justified. |
若由正妙行者，持狗等戒則為唐捐，而計於彼能得清淨，不應道理。 |
If a person of Zhengmiao practice upholds the precepts such as dogs, it is a waste of money, and it is unreasonable to think that he can achieve purity. |
如是離欲不離欲故，內外故，受淨不淨故，邪行正行故，不應道理。 |
If one is free from desires and does not leave them, it is due to internal and external reasons, due to pure and impure feelings, due to wrong conduct and right conduct, it does not follow the principles. |
是故此論非如理說。 |
Therefore this argument is unreasonable. |
妄計吉祥論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論： |
Those who make false plans for auspiciousness say that there is one person, such as a recluse or a brahmin, who has such a view and makes such a conclusion: |
若世間日月薄蝕，星宿失度，所欲為事皆不成就； |
If the sun and moon eclipse in the world, and the stars are out of alignment, everything you want to do will not be accomplished; |
若彼隨順，所欲皆成。 |
If he obeys, everything he wants will come true. |
為此義故，精勤供養日月星等，祠火誦呪，安置茅草，滿瓫頻螺果及餉佉等。 |
For this reason, we diligently make offerings to the sun, moon, and stars, recite chants at the temple fire, place thatch grass, and fill the jars with conch shells, fruits, and salary. |
謂曆算者作如是計。 |
It is said that those who calculate by calendar make such calculations. |
問： |
ask: |
彼何因緣，起如是見，立如是論？ |
What are the causes and conditions that lead to such a view and such a conclusion? |
答： |
answer: |
由教及理故。 |
By teaching and reasoning. |
教如前說。 |
Teach as mentioned before. |
理者，謂如有一，為性尋思，乃至廣說。 |
The rational person says that if there is one thing, he should think deeply about it and even explain it widely. |
彼由獲得世間靜慮，世間皆謂是阿羅漢。 |
By attaining worldly tranquility, he is called an Arahant in the world. |
若有欲得自身富樂，所祈果遂者，便往請問。 |
If there is anyone who wishes to gain wealth and happiness for himself and have his prayers come true, then go and ask. |
然彼不如實知業果相應緣生道理，但見世間日月薄蝕、星度行時，爾時眾生淨不淨業果報成熟，彼則計為日月等作。 |
However, he does not know the truth about the corresponding causes of karma and fruits, but when he sees the eclipse of the sun and moon in the world and the movement of stars, when the fruits of pure and impure karma of all living beings mature, he will count them as the actions of the sun and moon. |
復為信樂此事者建立顯說。 |
For those who believe in and enjoy this matter, a clear explanation will be established. |
今應問彼，汝何所欲？ |
Now I should ask him, what do you want? |
世間興衰等事，為是日月薄蝕星度等作？ |
The rise and fall of the world, etc., are the sun, moon, eclipses, stars, etc.? |
為淨不淨業所作耶？ |
Is it done to purify and impure karma? |
若言日等作者，現見盡壽隨造福非福業，感此興衰苦樂等果，不應道理。 |
If you say that the author of Sun and others now sees that it is not a good deed to make good fortune at the end of his life, and he feels the consequences of the rise and fall of pain and joy, it is not reasonable. |
若淨不淨業所作者，計日等作，不應道理。 |
If it is caused by pure and unclean karma, counting the days and so on does not make sense. |
如是日等作故，淨不淨業作故，不應道理。 |
If you make mistakes every day, you will have pure impure karma and make mistakes, which is not the right reason. |
是故此論非如理說。 |
Therefore this argument is unreasonable. |
如是十六種異論，由二種門發起觀察，由正道理推逐觀察，於一切種皆不應理。 |
Such sixteen different opinions are observed from the two gates, and are deduced and observed from the correct principles. They should not be ignored in any of them. |
瑜伽師地論卷第七 |
Volume 7 of Yogi's Earth Treatise |
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#【經文資訊】大正新脩大藏經 第 30 冊 No. |
#【Scripture Information】Dazheng Newly Revised Tripitaka No. 30 volumes No. |
1579 瑜伽師地論 |
1579 Yogi's Discourse on Earth |
#【版本記錄】發行日期： |
#[Version Record] Release date: |
2023-12，最後更新： |
2023-12, last updated: |
2023-11-09 |
2023-11-09 |
#【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 |
#【Editor's Note】This database is provided by Compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) based on the "Taishō Newly Revised Tripitaka" |
#【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，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點 |
#[Original data] Provided by Dade Xiao Zhenguo, Gaoli Tibetan provided by Dade Wei Xi’an CD sutras provided by Dade Wei Xi'an, imported by Xilian Nunnery, expert commentary provided by Venerable Huimin, and new punctuation provided by the "Yogi Earth Treatise" database |
#【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】 |
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database] |
#---------------------------------------------------------------------- |
#------------------------------------------------ -------------------------- |
瑜伽師地論卷第八彌勒菩薩說 |
The Sayings of Maitreya Bodhisattva, Volume 8 of the Yogi Earth Treatise |
三藏法師玄奘奉 詔譯 |
Translated by the imperial edict of Tripitaka master Xuanzang |
本地分中有尋有伺等三地之五 |
Among the local points, there are five of three places including Xun and Wait. |
復次，云何雜染施設建立？ |
Again, why should we build such facilities? |
謂由三種雜染應知。 |
It is said that it should be known from the three kinds of defilements. |
何等為三？ |
What is three? |
一、煩惱雜染，二、業雜染，三、生雜染。 |
1. Defilements of afflictions, 2. Defilements of karma, 3. Defilements of birth. |
煩惱雜染云何？ |
What are the worries and defilements? |
嗢拕南曰： |
Fu Gaonan said: |
自性、若分別、 因、位、及與門、 |
Self-nature, if distinction, cause, location, and door, |
上品、顛倒攝、 差別、諸過患。 |
Top quality, upside-down photography, differences, and various faults. |
當知煩惱雜染，由自性故，分別故，因故，位故，門故，上品故，顛倒攝故，差別故，過患故。 |
You should know that defilements and defilements are due to their own nature, due to distinctions, due to causes, due to positions, due to gates, due to superior qualities, due to inversions, due to differences, and due to faults. |
解釋應知。 |
The explanation should be known. |
煩惱自性者，謂若法生時，其相自然不寂靜起； |
The nature of trouble means that if a dharma arises, its appearance will naturally not be silent; |
由彼起故，不寂靜行相續而轉，是名略說煩惱自性。 |
From that origin, the non-quiet formations continue and turn. This name briefly explains the nature of troubles. |
煩惱分別者，或立一種。 |
Those who are troubled and separated may establish one kind. |
謂由煩惱雜染義故。 |
It is said that the meaning is contaminated by troubles. |
或分二種。 |
Or divided into two types. |
謂見道所斷、修道所斷。 |
It is said that what is broken by seeing the Tao is broken by cultivating the Tao. |
或分三種。 |
Or three types. |
謂欲繫、色繫、無色繫。 |
It is called desire system, color system and colorless system. |
或分四種。 |
Or divided into four types. |
謂欲繫記無記、色繫無記、無色繫無記。 |
It is said that the desire system has no memory, the color system has no memory, and the colorless system has no memory. |
或分五種。 |
Or divided into five types. |
謂見苦所斷、見集所斷、見滅所斷、見道所斷、修道所斷。 |
It is said to be cut off by seeing suffering, cut off by seeing collection, cut off by seeing cessation, cut off by seeing the path, and cut off by cultivating the path. |
或分六種。 |
Or divided into six types. |
謂貪、恚、慢、無明、見、疑。 |
It is called greed, jealousy, arrogance, ignorance, prejudice, and doubt. |
或分七種。 |
Or divided into seven types. |
謂七種隨眠： |
There are seven kinds of sleep: |
一、欲貪隨眠，二、瞋恚隨眠，三、有貪隨眠，四、慢隨眠，五、無明隨眠，六、見隨眠，七、疑隨眠。 |
1. Sleeping with desire and greed, 2. Sleeping with anger and hatred, 3. Sleeping with greed, 4. Sleeping with slowness, 5. Sleeping with ignorance, 6. Sleeping with seeing, 7. Sleeping with doubt. |
或分八種。 |
Or divided into eight types. |
謂貪、恚、慢、無明、疑、見，及二種取。 |
It refers to greed, jealousy, conceit, ignorance, doubt, opinion, and two kinds of grasping. |
或分九種。 |
Or divided into nine types. |
謂九結，一、愛結，二、恚結，三、慢結，四、無明結，五、見結，六、取結，七、疑結，八、嫉結，九、慳結。 |
The nine knots are: 1. Love knot, 2. Jealousy knot, 3. Arrogant knot, 4. Ignorance knot, 5. Seeing knot, 6. Taking knot, 7. Doubt knot, 8. Jealousy knot, and 9. Thrifty knot. |
或分十種。 |
Or divided into ten types. |
一、薩迦耶見，二、邊執見，三、邪見，四、見取，五、戒禁取，六、貪，七、恚，八、慢，九、無明，十、疑。 |
1. Views of Sakya, 2. Persistent views, 3. Wrong views, 4. Attachment to views, 5. Precepts and prohibitions, 6. Greed, 7. Hate, 8. Arrogance, 9. Ignorance, 10. Doubt. |
或分一百二十八煩惱。 |
Or divided into one hundred and twenty-eight troubles. |
謂即上十煩惱，由迷執十二種諦建立應知。 |
It is said that the above ten troubles are based on the twelve truths of obsession and should be known. |
何等名為十二種諦？ |
What are the twelve truths called? |
謂欲界苦諦、集諦，色界苦諦、集諦，無色界苦諦、集諦。 |
It is called the truth of suffering and the truth of suffering in the desire realm, the truth of suffering and the truth of suffering in the form realm, and the truth of suffering and the truth of suffering in the formless realm. |
欲界增上彼遍智果，彼遍智所顯滅諦、道諦； |
The realm of desire increases with the fruit of universal wisdom, and the truth of cessation and path truth manifested by this universal wisdom; |
色界增上彼遍智果，彼遍智所顯滅諦、道諦； |
The fruit of universal wisdom is added to the form realm, and the truth of cessation and the truth of path manifested by this universal wisdom; |
無色界增上彼遍智果，彼遍智所顯滅諦、道諦。 |
The fruit of universal wisdom is added to the formless realm, and the truth of cessation and path truth manifested by this universal wisdom. |
此中於欲界苦、集諦、及於欲界增上滅、道諦、具有十煩惱迷執。 |
Among them are the truth of suffering in the desire realm, the truth of accumulation, and the truth of increase and cessation in the desire realm, the truth of the path, which has the ten troubles and obsessions. |
於色界苦、集諦，及於彼增上滅、道諦，除瞋，有餘煩惱迷執。 |
The truth of suffering and accumulation in the form realm, as well as the truth of increase and cessation, the truth of path, can eliminate anger and the remaining troubles and obsessions. |
如於色界，於無色界亦爾。 |
Just like in the form realm, it is also the same in the formless realm. |
於欲界對治修中，有六煩惱迷執。 |
In the practice of remedying the desire realm, there are six worries and obsessions. |
謂除邪見、見取、戒禁取、疑。 |
It means eliminating wrong views, views, abstinence and doubts. |
於色界對治修中，有五煩惱迷執。 |
In the antidote practice of the form realm, there are five kinds of troubles and obsessions. |
謂於上六中除瞋。 |
It is said to eliminate anger among the above six. |
如於色界對治修中，於無色對治修中亦爾。 |
Just like in the practice of the antidote to the form realm, the same is true in the practice of the antidote to the formless realm. |
如迷執，障礙亦爾。 |
Like obsession, there are also obstacles. |
薩迦耶見者，謂由親近不善丈夫、聞非正法、不如理作意故； |
What Sakya saw was that it was due to being close to an unwholesome husband, hearing the wrong Dharma, and acting unreasonably; |
及由任運失念故，等隨觀執五種取蘊，若分別、不分別染污慧為體。 |
And due to the loss of thought, the five kinds of clinging aggregates will be observed and grasped. If they are differentiated or not differentiated, the contaminated wisdom will be the body. |
邊執見者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，執五取蘊為我性已，等隨觀執為斷為常，若分別、若不分別染污慧為體。 |
The side-holding view means that due to being close to an unwholesome husband, hearing unrighteous Dharma, making unreasonable intentions, and due to letting go and losing thoughts, holding on to the five aggregates of grasping as my own nature, and so on, it is normal to break up with contemplation and holding. If you distinguish, if Wisdom is the body without discrimination. |
邪見者，謂由親近不善丈夫、聞非正法、不如理作意故，撥因撥果，或撥作用，壞真實事，唯用分別染污慧為體。 |
Wrong views are those caused by being close to an unwholesome husband, hearing non-righteous Dharma, or making unreasonable intentions, causing and removing effects, or removing effects, destroying real things, and only using the wisdom of distinguishing defilements as the body. |
見取者，謂由親近不善丈夫、聞非正法、不如理作意故，以薩迦耶見、邊執見、邪見，及所依、所緣、所因俱有相應等法，比方他見，等隨觀執為最、為上、勝妙、第一，唯用分別染污慧為體。 |
Seeing and taking means that due to being close to an unwholesome husband, hearing unrighteous Dharma, and acting unreasonably, there are corresponding Dharmas such as Sakya's view, side-holding view, and wrong view, as well as the dependence, object, and cause. Seeing, following the contemplation and grasping is the most, the best, the most wonderful, the first, only the wisdom of distinguishing defilements is the body. |
戒禁取者，謂由親近不善丈夫、聞非正法、不如理作意故，即於彼見、彼見隨行若戒若禁，及所依、所緣、所因俱有相應等法，等隨觀執為清淨、為解脫、為出離，唯用分別染污慧為體。 |
The term "precepts and prohibitions" means that due to being close to an unwholesome husband, hearing about non-righteous Dharma, or making unreasonable intentions, one sees and follows the precepts or taboos, and the dependence, object, and cause all have corresponding dharma, etc. Contemplating attachment is for purity, for liberation, for renunciation, and only uses the wisdom of distinguishing defilements as its body. |
貪者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於外及內可愛境界，若分別、不分別染著為體。 |
Greed refers to the fact that the external and internal lovely realms are tainted by distinction and non-discrimination due to being close to an unwholesome husband, hearing unrighteous Dharma, acting unreasonably, and letting one's luck wander away. |
恚者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於外及內非愛境界，若分別、不分別憎恚為體。 |
Jealousy refers to being in a state of non-love both externally and internally due to being close to an unwholesome husband, hearing unrighteous Dharma, acting unreasonably, and letting one's luck wander away. |
慢者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於外及內高下勝劣，若分別、不分別高舉為體。 |
Arrogance means being close to an unwholesome husband, hearing unrighteous Dharma, acting unreasonably, and being unlucky and careless. He is superior to inferior externally and internally. |
無明者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於所知事，若分別、不分別染污無知為體。 |
Ignorance refers to being ignorant of what is known, being discriminating, not discriminating, and defiled due to being close to an unwholesome husband, hearing non-righteous Dharma, having unreasonable thoughts, and being careless and lost in thoughts. |
疑者，謂由親近不善丈夫、聞非正法、不如理作意故，即於所知事，唯用分別異覺為體。 |
Those who are doubtful say that due to being close to an unwholesome husband, hearing unrighteous Dharma, and acting unreasonably, the only way to know things is to use discrimination as the basis. |
煩惱因者，謂六種因。 |
The causes of troubles are called six kinds of causes. |
一、由所依故，二、由所緣故，三、由親近故，四、由邪教故，五、由數習故，六、由作意故。 |
1. Because of the dependence, 2. Because of the cause, 3. Because of closeness, 4. Because of cults, 5. Because of number habits, 6. Because of intention. |
由此六因，起諸煩惱。 |
From these six causes, various troubles arise. |
所依故者，謂由隨眠起諸煩惱。 |
According to this, it is said that all the troubles arise from sleeping. |
所緣故者，謂順煩惱境界現前。 |
The reason is that the realm of troubles appears. |
親近故者，謂由隨學不善丈夫。 |
Being close to an old man is said to be a bad husband because of his studies. |
邪教故者，謂由聞非正法。 |
It is a heretical religion because it means hearing something that is not the true Dharma. |
數習故者，謂由先殖數習力勢。 |
The habit of counting is the result of the number habit. |
作意故者，謂由發起不如理作意故，諸煩惱生。 |
The thought of doing something wrong means that all kinds of troubles arise due to unreasonable thinking. |
煩惱位者： |
Troubled person: |
略有七種。 |
There are slightly seven species. |
一、隨眠位，二、纏位，三、分別起位，四、俱生位，五、耎位，六、中位，七、上位。 |
1. Sleeping position, 2. Wrapping position, 3. Separate rising position, 4. Co-occurrence position, 5. Cui position, 6. Middle position, 7. Upper position. |
由二緣故，煩惱隨眠之所隨眠。 |
For two reasons, troubles sleep wherever they sleep. |
一、由種子隨逐故； |
1. From the seed to the follower; |
二、由彼增上事故。 |
2. Increasing accidents from there. |
煩惱門者，略由二門煩惱所惱。 |
Those who suffer from the trouble gate are slightly troubled by the troubles of the two gates. |
謂由纏門及隨眠門。 |
It is called Youmao Gate and Suimian Gate. |
纏門有五種。 |
There are five kinds of tangle doors. |
一、由不寂靜住故； |
1. Because it does not live in silence; |
二、由障礙善故； |
2. Due to obstacles; |
三、由發起惡趣惡行故； |
3. Caused by initiating bad deeds; |
四、由攝受現法鄙賤故； |
4. Due to the despicable nature of the present Dharma; |
五、由能感生等苦故。 |
5. Due to being able to experience other sufferings. |
云何隨眠門所惱？ |
Why is Sui Mianmen worried? |
謂與諸纏作所依故，及能引發生等苦故。 |
It is said that it is dependent on entanglements and can cause such suffering. |
又由七門，一切煩惱於見及修能為障礙應知。 |
And from the seven doors, you should know that all troubles can be obstacles to view and practice. |
謂邪解了故，不解了故，解了不解了故，邪解了迷執故，彼因依處故，彼怖所生故，任運現行故。 |
It is said that the reason why the evil is solved, the reason why it is not understood, the reason why it is solved but not understood, the reason why the evil is solved is the confusion, the reason is that it depends on the place, the reason why the fear arises, the reason why it is carried out. |
云何煩惱上品相？ |
Why worry about being a good person? |
謂猛利相及尤重相。 |
It is called the fierce and powerful phase and the especially heavy phase. |
此相略有六種。 |
There are roughly six types of this phase. |
一、由犯故； |
1. By accident; |
二、由生故； |
2. Due to birth; |
三、由相續故； |
3. Due to continuity; |
四、由事故； |
4. Due to accidents; |
五、由起惡業故； |
5. Due to bad karma; |
六、由究竟故。 |
6. Because of the ultimate reason. |
由犯故者，謂由此煩惱纏故，毀犯一切所有學處。 |
Those who commit sins are said to be entangled in troubles and destroy all their learning. |
由生故者，謂由此故，生於欲界苦惡趣中。 |
To say that one is born due to this means that one is born in the miserable realm of desire. |
由相續故者，謂貪等行、諸根成熟少年盛壯、無涅槃法者。 |
Due to the continuation of the relationship, it is said that there are behaviors such as greed, all the roots are mature and young, and there is no Nirvana. |
由事故者，謂緣尊重田，若緣功德田，若緣不應行田而起。 |
Those who are caused by accidents are said to be in the field of respect, if they are in the field of merit, and if they are in the field of unfavorable conduct, they arise. |
由起惡業故者，謂由此煩惱纏故，以增上適悅心起身語業。 |
The reason for causing bad karma is that it is because of the entanglement of troubles that the speech karma is caused by increasing the pleasant mind. |
由究竟故者，謂此自性上品所攝，最初耎對治道之所斷故。 |
Because of the ultimate reason, it is said that this superior quality of self-nature is taken in, and it is because of the determination of the path of governance in the first place. |
煩惱顛倒攝者，謂七顛倒。 |
Those who suffer from troubles and confusions are called seven confusions. |
一、想倒，二、見倒，三、心倒，四、於無常常倒，五、於苦樂倒，六、於不淨淨倒，七、於無我我倒。 |
1. Falling from thoughts, 2. Falling from seeing, 3. Falling from the heart, 4. Falling from nothingness, 5. Falling from pain and pleasure, 6. Falling from impurity, 7. Falling from not having a self. |
想倒者，謂於無常、苦、不淨、無我中、起常、樂、淨、我妄想分別。 |
Those who think about it are those who think about impermanence, suffering, impurity, no-self, permanence, happiness, purity, and self-centered thoughts. |
見倒者，謂即於彼妄想所分別中，忍可欲樂，建立執著。 |
Seeing the fall, it means that in the discrimination of those delusional thoughts, one can endure the pleasure of desire and establish attachment. |
心倒者，謂即於彼所執著中貪等煩惱。 |
Those who have an inverted mind refer to the troubles of greed and other attachments. |
當知煩惱略有三種。 |
You should know that there are three types of afflictions. |
或有煩惱是倒根本，或有煩惱是顛倒體，或有煩惱是倒等流。 |
Some worries are the root of inversion, some are inversions, and some are inversions. |
倒根本者，謂無明。 |
The fundamental thing is ignorance. |
顛倒體者，謂薩迦耶見、邊執見一分、見取、戒禁取，及貪。 |
Those who reverse the body refer to the view of Sakya, the view of side attachment, the view of taking, the prohibition of taking, and greed. |
倒等流者，謂邪見、邊執見一分、恚、慢及疑。 |
The reverse flow refers to wrong views, partial attachments, jealousy, arrogance and doubt. |
此中薩迦耶見是無我我倒，邊執見一分是無常常倒，見取是不淨淨倒，戒禁取是於苦樂倒。 |
Among them, Sakyamuni sees that there is no self and is self-defeating. Seeing that one point of attachment is impermanent and permanent. Seeing that grasping is impure and pure. |
貪通二種，謂不淨淨倒及於苦樂倒。 |
There are two types of covetousness, which means that impurity leads to happiness and suffering. |
煩惱差別者，多種差別應知。 |
Those who worry about differences should know the many differences. |
謂結、縛、隨眠、隨煩惱、纏、暴流、軛、取、繫、蓋、株杌、垢、常害、箭、所有、根、惡行、漏、匱、燒、惱、有諍、火、熾然、稠林、拘礙，如是等類煩惱差別。 |
It means knot, tie, sleep, trouble, entanglement, torrent, yoke, take, tie, cover, thorn, dirt, constant harm, arrow, all, root, evil deeds, drain, lack, burn, trouble, have Trouble, fire, blazing, thick forest, restraint, and so on are all different types of troubles. |
當知此中，能和合苦，故名為結。 |
You should know that this can harmonize suffering, so it is called knot. |
令於善行不隨所欲，故名為縛。 |
It prevents good deeds from following one's desires, so it is called binding. |
一切世間增上種子之所隨逐，故名隨眠。 |
All the seeds in the world are followed, so it is called Suimian. |
倒染心故，名隨煩惱。 |
Because of the inverse contamination of the mind, it is named as trouble. |
數起現行，故名為纏。 |
The number of occurrences is present, so it is called entanglement. |
深難渡故，順流漂故故，名暴流。 |
It is deep and difficult to cross, so it drifts with the current, so it is called violent current. |
邪行方便，故名為軛。 |
It is convenient for evil practices, so it is called a yoke. |
能取自身相續不絕，故名為取。 |
It can take itself continuously, so it is called taking. |
難可解脫，故名為繫。 |
It is difficult to escape, so it is called tie. |
覆真實義，故名為蓋。 |
It covers the true meaning, so it is called cover. |
壞善稼田，故名株杌。 |
It destroys good crops, so it is called Zhuhu. |
自性染污，故名為垢。 |
It is naturally defiled, so it is called dirt. |
常能為害故，名為常害。 |
Because it can always cause harm, it is called constant harm. |
不靜相故，遠所隨故，故名為箭。 |
Because it is not static, it follows far away, so it is called arrow. |
能攝依事，故名所有。 |
It can take photos according to things, so it is called all. |
不善所依，故名為根。 |
It is not a good place to rely on, so it is called the root. |
邪行自性，故名惡行。 |
Evil behavior is its own nature, so it is called evil behavior. |
流動其心，故名為漏。 |
It flows in the heart, so it is called leakage. |
能令受用無有厭足，故名為匱。 |
It can be used without any boredom, so it is called Kui. |
能令所欲常有匱乏，故名為燒。 |
It can cause a constant lack of what you want, so it is called burning. |
能引衰損，故名為惱。 |
It can cause damage, so it is called anger. |
能為鬪訟諍競之因，故名有諍。 |
It can be the cause of lawsuits and disputes, so it is called Youchao. |
燒所積集諸善根薪，故名為火。 |
It burns all the accumulated good roots, so it is called fire. |
如大熱病，故名熾然。 |
It's like a severe fever, hence the name Chiran. |
種種自身大樹聚集，故名稠林。 |
All kinds of big trees gather together, hence the name dense forest. |
能令眾生樂著種種妙欲塵故，能障證得出世法故，名為拘礙。 |
Because it can make sentient beings enjoy all kinds of wonderful desires, and because it can hinder the realization of the worldly law, it is called obstruction. |
諸如是等煩惱差別，佛薄伽梵隨所增強，於彼種種煩惱門中建立差別。 |
Such differences in defilements were strengthened by Buddha Bhagavan and established differences in the various gates of defilements. |
結者，九結。 |
Knots, nine knots. |
謂愛結等，廣說如前。 |
It is called love knot, etc., and it is widely said as before. |
縛者，三縛。 |
Those who are bound are three bounds. |
謂貪瞋癡。 |
It's called greed, anger and ignorance. |
隨眠者，七種隨眠。 |
There are seven types of sleepers. |
謂欲貪隨眠等，廣說如前。 |
It is said that desire and greed are followed by sleep, etc. It is widely said as before. |
隨煩惱者，三隨煩惱。 |
Those who follow the troubles, three follow the troubles. |
謂貪瞋癡。 |
It's called greed, anger and ignorance. |
纏者，八纏。 |
Those who are entangled, eight entanglements. |
謂無慚、無愧、惛沈、睡眠、掉舉、惡作、嫉妬、慳悋。 |
It refers to the absence of shame, guilt, depression, sleep, restlessness, evil deeds, jealousy, and poverty. |
暴流者，四暴流。 |
The violent currents are the four violent currents. |
謂欲暴流、有暴流、見暴流、無明暴流。 |
It is called the violent current of desire, the violent current of existence, the violent current of seeing, and the violent current of ignorance. |
如暴流，軛亦爾。 |
Like a torrent, so is the yoke. |
取者，四取。 |
Those who take, take four. |
謂欲取、見取、戒禁取、我語取。 |
It is called desire grasping, view grasping, abstention and prohibition grasping, and self-speech grasping. |
繫者，四繫。 |
Department, four systems. |
謂貪身繫、瞋身繫、戒禁取身繫，此實執取身繫。 |
It is called the body system of greed, the body system of hatred, and the body system of abstention. This is the body system of attachment. |
蓋者，五蓋，謂貪欲蓋、瞋恚蓋、惛沈睡眠蓋、掉舉惡作蓋、疑蓋。 |
The five hindrances are: greed, anger, sleep, restlessness, and doubt. |
株杌者，三株杌，謂貪瞋癡。 |
Those with three thorns and three thorns are said to be greedy, angry and foolish. |
如株杌，如是垢、常害、箭、所有、惡行亦爾。 |
Like a tree, it has dirt, constant harm, arrows, everything, and bad deeds. |
根者，三不善根。 |
The roots are the three unwholesome roots. |
謂貪不善根、瞋不善根、癡不善根。 |
It is called the unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion. |
漏者，三漏。 |
Those who leak, three leaks. |
謂欲漏、有漏、無明漏。 |
It is called the leakage of desire, leakage of existence, and leakage of ignorance. |
匱者，三匱。 |
Those who are deficient have three deficiencies. |
謂貪瞋癡。 |
It's called greed, anger and ignorance. |
如匱，如是燒、惱、有諍、火、熾然、稠林亦爾。 |
Such as the lack of food, such as burning, irritation, irritation, fire, blazing, and dense forest. |
拘礙者有，五拘礙。 |
There are five types of obstructions. |
一、顧戀其身，二、顧戀諸欲，三、樂相雜住，四、闕隨順教，五、得微少善便生喜足。 |
1. Caring for one’s own body, 2. Caring for desires, 3. Mixing happiness with others, 4. Following and obeying teachings, 5. Gaining joy and contentment when you get a little good. |
煩惱過患者，當知諸煩惱有無量過患。 |
Patients who have experienced troubles should know that all troubles have immeasurable faults. |
謂煩惱起時，先惱亂其心，次於所緣發起顛倒，令諸隨眠皆得堅固，令等流行相續而轉。 |
It is said that when trouble arises, the mind is first disturbed and disturbed, and then the object causes confusion, so that all subsequent drowsiness will be solidified, and all subsequent drowsiness will continue to turn around. |
能引自害、能引他害、能引俱害； |
It can cause harm to oneself, harm to others, and harm to both; |
生現法罪、生後法罪、生俱法罪； |
Dharma sins arising from birth, Dharma sins after birth, and Dharma sins inherent in birth; |
令受彼生身心憂苦； |
Make the recipient suffer physical and mental distress; |
能引生等種種大苦； |
It can cause all kinds of great sufferings such as rebirth; |
能令相續遠涅槃樂； |
It can make the joy of Nirvana continue far away; |
能令退失諸勝善法； |
It can cause you to lose all the superior and good Dharma; |
能令資財衰損散失； |
Can cause assets to decline and be lost; |
能令入眾不得無畏，悚懼無威； |
It can make people without fear, fear without authority; |
能令鄙惡名稱流布十方，常為智者之所訶毀； |
It can cause despicable names to spread in all directions, and is often criticized by wise men; |
令臨終時生大憂悔； |
Causes great sorrow and regret when dying; |
令身壞已墮諸惡趣，生那落迦中； |
If the body is broken and has fallen into all the evil realms, he will be born in Naluka; |
令不證得自勝義利。 |
Let him not realize his own victory and righteousness. |
如是等過無量無邊。 |
Waiting like this has been immeasurable. |
云何業雜染？ |
What kind of defilements are there? |
嗢拕南曰： |
Fu Gaonan said: |
自性、若分別、 因、位、及與門、 |
Self-nature, if distinction, cause, location, and door, |
增上品、顛倒、 差別、諸過患。 |
Increase quality, inversion, difference, and other faults. |
當知業雜染，由自性故，分別故，因故，位故，門故，上品故，顛倒故，差別故，過患故，解釋應知。 |
You should know that karmic defilements are due to their own nature, due to distinctions, due to causes, due to positions, due to doors, due to superior qualities, due to inversions, due to differences, and due to faults. The explanation should be understood. |
業自性云何？ |
What is the nature of karma? |
謂若法生時，造作相起； |
It is said that when Dharma arises, creation will arise; |
及由彼生故，身行、語行於彼後時造作而轉； |
And since he was born, his body, actions, and words will be created and changed after him; |
是名業自性。 |
It is the nature of name karma. |
業分別云何？ |
What is the difference between karma and karma? |
謂由二種相應知。 |
It is said to be known by two kinds of correspondence. |
一、由補特伽羅相差別故； |
1. Due to the difference between Putegara; |
二、由法相差別故。 |
2. Due to the difference in dharma. |
此復二種，即善、不善十種業道。 |
There are two kinds of these, namely, ten kinds of good and bad karma. |
所謂殺生，離殺生； |
The so-called killing means abstaining from killing; |
不與取，離不與取； |
Don’t give and take, leave and don’t give and take; |
欲邪行，離欲邪行； |
Desires lead to evil practices, dissociation from desires leads to evil practices; |
妄語，離妄語； |
Lie, stay away from lies; |
離間語，離離間語； |
divisive language, divisive language; |
麁惡語，離麁惡語； |
He said evil words, Li said evil words; |
綺語，離綺語； |
Qiyu, from Qiyu; |
貪欲，離貪欲； |
Greed, freedom from greed; |
瞋恚，離瞋恚； |
Anger, away from anger; |
邪見，離邪見。 |
Wrong view, get rid of wrong view. |
補特伽羅相差別建立者，謂如經言： |
The establishment of the difference between the Putegara phase is as stated in the sutra: |
諸殺生者，乃至廣說。 |
Those who kill living things will even speak widely. |
殺生者者，此是總句。 |
Those who kill living beings, this is the general sentence. |
最極暴惡者，謂殺害心正現前故。 |
The most violent and evil thing is when the murderous intention is present. |
血塗其手者，謂為成殺，身相變故。 |
Those whose hands are smeared with blood are said to have been killed and their physical appearance has changed. |
害極害執者，謂斷彼命故，解支節故，計活命故。 |
The most serious harm to those who are stubborn is to cut off their lives, to untie their branches, and to save their lives. |
無有羞恥者，謂自罪生故。 |
Those who have no shame are those who are born of self-sin. |
無有哀愍者，謂引彼非愛故。 |
If there is no sympathy, it is said that it is not love that attracts him. |
有出家外道，名曰無繫，彼作是說： |
There is a monastic heretic named Wuxie, who said this: |
百踰繕那內所有眾生，於彼律儀，若不律儀。 |
All the sentient beings there will not obey the rules and regulations. |
為治彼故，說如是言： |
In order to cure him, he said this: |
一切有情所。 |
Everything has feelings. |
即彼外道復作是說： |
That is to say, the heretic again said: |
樹等外物亦有生命。 |
Trees and other external objects also have life. |
為治彼故，說如是言： |
In order to cure him, he said this: |
真實眾生所。 |
The true place of all sentient beings. |
此即顯示真實福德遠離對治，及顯示不實福德遠離對治。 |
This means that real merit is far away from the remedy, and it shows that unreal merit is far away from the remedy. |
如是所說諸句，顯示加行殺害。 |
Such sentences indicate the practice of killing. |
乃至極下捃多蟻等諸眾生所者，此句顯示無擇殺害。 |
To the extreme, if there are many ants and other sentient beings, this sentence shows that there is no choice but to kill. |
於殺生事若未遠離者，此顯遇緣容可出離。 |
If you have not stayed away from killing, you can escape from this apparent fate. |
謂乃至未遠離來，名殺生者。 |
It is said that even if it is not far away, it is called a person who kills living things. |
又此諸句略義者，謂為顯示殺生相貌、殺生作用、殺生因緣，及與殺生事用差別。 |
In addition, the brief meaning of these sentences is to show the appearance of killing, the function of killing, the causes and conditions of killing, and the difference between killing and the purpose of killing. |
又略義者，謂為顯示殺生如實、殺生差別、殺所殺生、名殺生者。 |
In a brief sense, it means killing to show the reality of killing, the difference between killing, killing the living beings killed, and killing living beings in the name of killing. |
又此諸句，顯能殺生補特伽羅相，非顯殺生法相。 |
Furthermore, these sentences show the ability to kill and complement Tegara, but not the Dharma of killing. |
復次，不與取者者，此是總句。 |
Again, this is the general sentence for those who do not give to those who take it. |
於他所有者，謂他所攝財穀等事。 |
To his owner, it is said that he captured the wealth, valley and other things. |
若在聚落者，謂即彼事於聚落中若積集、若移轉。 |
If it is in a settlement, it means that things are accumulated or transferred in the settlement. |