4👑☸vimt. fascicle 3 of 12

Fascicle 3 of 12


https://cbetaonline.dila.edu.tw/en/T1648_003	https://cbetaonline.dila.edu.tw/en/T1648_003

	To
T1648 解脫道論	T1648 Liberation Taoism

卷/篇章三	Volume/Chapter Three

解脫道論卷第三	Liberation Road Volume III

[10]阿羅漢優波底沙[＊]梁言大光造	[10] Arahant Ubaldisha [＊] Liang Yan Daguangzao

梁扶南三藏僧伽婆羅譯	Translated by Liang Funan Tripitaka Sangha

分別行品第六	The sixth

爾時依止阿闍梨，以數日觀其行。	At that time, I stopped at the pear and watched it in a few days.
其行相應行處，應當教於是行者十四行：	The corresponding line of the line should be taught the fourteen lines of the line:
欲行、瞋恚行、癡行、信行、意行、覺行、欲瞋恚行、欲癡行、瞋癡行、等分行、信意行、信覺行、意覺行、等分行。	Desire, Affliction, Affection, Faith, Aspiration, Awakening, Affliction, Affection, Affliction, etc. Branches, Faithfulness, Faithfulness, Aspiration, etc. branches.
復次愛見慢等種種行可知。	We can see all kinds of behaviors such as slow love and slowness.
於是貪欲意使行性樂著，無異於是義，由行故成十四人：	Therefore, greed means to make the behavior happy, which is tantamount to righteousness, and the fourteen people are formed from the behavior.
欲行人、嗔行人、癡行人、信行人、意行人、覺行人、欲瞋行人、欲癡行人、瞋癡行人、等分行人、信意行人、信覺行人、意覺行人、等分行人。	Desire pedestrians, hate pedestrians, idiots, believers, conscious pedestrians, conscious pedestrians, scornful pedestrians, lustful pedestrians, scornful pedestrians, other pedestrians, faithful pedestrians, Xinjue pedestrians, conscious pedestrians, and other pedestrians.
於是欲欲、欲使、欲性、欲樂，此謂欲行人。	So desire, desire, desire, desire, pleasure, this is called desire to walk.
其欲常行增上欲，是謂欲行。	The desire to constantly increase the desire is to act.
如是一切當分別。	If so, everything should be separated.
爾時此十四人略成七人：	At that time, the number of fourteen was slightly out of seven:
如是欲行人、信行人成一；	If you want pedestrians, believe in pedestrians into one;
瞋行人、意行人成一；	Disgusting pedestrians and willing pedestrians become one;
癡行人、覺行人成一；	Foolish people, feel that people become one;
欲瞋行人、信意行人成一；	Want to be offensive pedestrians, faith pedestrians into one;
欲癡行人、信覺行人成一；	Desire pedestrians, believe pedestrians into one;
瞋癡行人、意覺行人成一；	The scornful pedestrian, the intentional pedestrian becomes one;
二等分行人成一。	Second-class branches become one.


問：	ask:
何故欲行人、信行人成一？	Why do you want pedestrians and believe in pedestrians to become one?
答：	answer:
欲行人於善朋增長信行欲，親覲功德故。	People who want to walk with good friends increase the desire to believe and do, and personally appreciate merit.
復次以三行欲及信，此句成一相，有愛念義、覓功德義，非捨義。	Repeatedly with the three elements of desire and faith, this sentence becomes a phase, there is love for righteousness, seeking merit and righteousness, not giving up righteousness.
於是欲者念欲、信者念善，欲者覓欲功德、信者覓善功德，欲者不捨非可愛為相、信者不捨可愛為相，是故欲行及信行成一相。	Therefore, the person who desires desires, the believer reads goodness, the desire person seeks merit, and the believer seeks good merit, the desire person does not want to be lovable, and the believer does not want cuteness.


問：	ask:
何故瞋恚行及意行成一？	Why does aversion and intention become one?
答：	answer:
瞋行人於善朋增長智行瞋，親覲功德故。	The scornful pedestrian grows wisely and scornfully with good friends, and personally appreciates merit.
復次以三行瞋恚及智成一相，非愛念故、覓瞋故捨故。	Repeatedly use the three elements of aggression and wisdom to form a phase, which is not the reason of love, but the reason of seeking aversion.
於是瞋人非安愛念、智者非安行念，瞋恚人覓瞋、智者覓行過患，瞋人安捨、智者安捨行，是故瞋行人及意行成一相，等故。	Therefore, the hatred is not the mind of peace and love, the wise is not the mind of peace, the hatred is looking for hatred, the wise is looking for troubles, the hatred is comforted, the wise is comforting, so the hatred of pedestrians and the mind are the same, and so on.


問：	ask:
何故癡行人及覺行人成一？	Why do idiot pedestrians and feel pedestrians become one?
答：	answer:
癡行人為得善，增長覺行癡，親覲功德故、信慧動離[11]故。	In order to gain goodness, people who are idiots will increase their awareness of ignorance, and they will see merits and virtues and believe in wisdom [11].
復次以二行，癡覺成一相，不自定故、動故。	Repeatedly in two lines, ignorance becomes one phase, undecided and moved.
於是癡安亂故不安、覺種種覺憶故成不安，癡無所[12]趣向成動、覺輕安故成動，是故癡行及覺行成一相，等故。	Therefore, ignorance is chaos and restlessness, all kinds of remembrance become uneasy, ignorance has no place.
以此方便，餘行當分別，如是此成七人。	With this convenience, the rest of the line should be separated, so this is seven people.
於此七人云何速修行？	Here the seven people think how to practice quickly?
云何遲修行？	Why is Yun so late to practice?
欲行人速修行，以安可教化，信力故、癡覺薄故。	Pedestrians want to practice quickly, and enlighten them with encore, because of credibility and ignorance.
瞋行人速修行，安可教化，有意力故、癡覺薄故。	Pedestrians practice fast, enlighten and enlighten, have intentional strength and ignorance.
癡行人遲修行，難可教化，有癡覺力故、信意薄故。	The idiots are late in practicing, it is difficult to be educated, and they are ignorant and weak in faith.
欲瞋行人速修行，安可教化，有信意力故、癡覺薄故。	Pedestrians who want to be offended to practice fast, enlighten and enlighten, have faith and power, and are foolish.
欲癡行人[1]遲修行，難可教化，不安信故、癡覺力故。	Desire pedestrians [1] late practice, it is difficult to be educated, uneasy believes in the cause, infatuated.
瞋癡行人遲修行，難可教化，不安意故、癡覺力故。	The obnoxious pedestrian is late in practicing, it is difficult to be educated, uneasy and obsessed.
等分行人遲修行，難可教化，不安住意故、有癡覺力故。	Waiting for branch people to practice late, it is difficult to be enlightened, uneasy and deliberate, and delusional.
爾時此七人，由本煩惱成三：	At that time, these seven people, from the trouble to three:
欲行人、嗔恚行人、癡行人。	Desire pedestrians, anger pedestrians, foolish pedestrians.


問：	ask:
此三行何因緣？	What causes these three lines?
云何可知此欲行人、此瞋行人、此癡行人。	Why can I know this pedestrian, this scornful pedestrian, this idiot.
云何行受衣、乞食、坐臥行處威儀？	How can the cloud be majestic in receiving clothing, begging for food, sitting and lying?
答：	answer:
初所造因緣、諸行界為因緣、過患為因緣。	At the beginning, the causes and conditions, the various realms are the cause and conditions, and the faults are the cause and conditions.
云何諸行初所造因緣？	What are the causes and conditions created by the beginning of Yunhe?
於初可愛方便故，多善業成欲行人。	At the beginning, it was cute and convenient, so many good deeds became a pedestrian.
復從天堂落生於此，多起殺割桁械怨業，成瞋行人。	Born here again from heaven, many of them have been killed and blamed, and they have become angered pedestrians.
不愛業所覆，從地獄從龍生墮落生此。	Do not love to be overthrown by karma, and be born here from hell and from dragon.
初多飲酒離間成癡行人，從畜生[2]墮落生此。	In the early days of drinking too much, I became a idiot, and fell from a beast[2].
如是行，初造因緣。	If this is the case, first create a cause and condition.
云何界為因緣？	What is the cause of the cloud?
二界最近故成癡行人，所謂地界、水界。	The two realms have recently become crazy pedestrians, the so-called land boundary and water boundary.
二界最近故成瞋行人，所謂火界、風界。	The two worlds have recently become abusive pedestrians, the so-called fire world and wind world.
四界等故成欲行人。	The Four Realms and so on become a pedestrian.
如是諸行，界為因緣。	In this case, the boundary is the cause and condition.
云何過患為因緣？	What is the cause of the cloud?
最多[3]淡成欲行人，最多瞻成瞋行人，最多風成癡行人。	At most [3] fade into pedestrians, at most look into scornful pedestrians, and at most wind into idiotic pedestrians.
復有說：	It is said:
最多[＊]淡成癡行人，最多風成欲行人。	The most [*] become idiotic pedestrians, and the most windy pedestrians.
如是過患為因緣。	In this case, the fault is the cause.
云何可知此人欲行、此人瞋行、此人癡行？	How can Yun know that this person wants to do, this person is abusive, this person is crazy?
答：	answer:
以七行可知。	It can be seen in seven lines.
如是以事、以煩惱、以行、以受取、以食、以業、以臥。	Such as things, worries, deeds, receiving, food, karma, and lying down.
云何以事可知？	How can the cloud be known?
欲行人見所有事。	For pedestrians to see everything.
未常見而見，既見。	Seen uncommonly, seen already.
恒觀於真實過患不作意，於小功德成不難，不從此欲解脫。	Persevere in real faults and do not care, it is not difficult to make small merits, and do not want to be free from then on.
既觀不能捨行，知於餘事。	You can't give up doing things, know what's left.
諸如是行，欲行可知，嗔行人者，見所有如是事，如倦不能久看，隨取過患多毀人，於多功德非不難。	Such as doing, wanting to know, and angering people, seeing everything like this, such as being tired and unable to watch for a long time, taking the troubles and ruining people at will, it is not difficult to have many merits.
從此不捨，唯以過患得已便，知行餘事亦如是，行瞋行可知。	From then on, I didn’t give up, only to get away with the trouble, knowing and doing the rest is the same, doing abusive actions can know.
癡行人見所有如是事，於功德過患成信他，聞他人所薄亦薄、聞他所讚歎亦讚歎，自不知故。	The idiot sees everything like this, believes in him because of his merits, he does not know why he hears what others are inferior, and he admires and admires him.
以如是行於外事，癡行可知。	In this way, we can know how to act foolishly in foreign affairs.
如是以事。	This is the case.


問：	ask:
云何以煩惱可知？	Why does the cloud worry?
答：	answer:
欲行人五煩惱，多行嫉、慳、幻、諂、欲，此謂五。	The five worries of the person who want to walk, and the many ways of jealousy, sorrow, fantasy, flattery, and desire, this is called five.
瞋恚行人五煩惱，多行忿、恨、覆、[4]慳、瞋，此謂五。	There are five worries for abusive travellers, including anger, hatred, overturning, [4] sorrow, and anger. This is called five.
癡行人五煩惱，多行懶、懈怠、疑、悔、無明是五。	The five worries of idiots, laziness, laziness, doubt, regret, and ignorance are five.
如是以煩惱可知。	If you are troubled, you can tell.


問：	ask:
云何以行？	How does the cloud work?
答：	answer:
欲行人見行以性，舉脚疾行平，舉脚平，下脚不廣，舉脚可愛行。	If you want pedestrians to see your behavior, you can lift your feet fast and flat, lift your feet flat, not wide, and lift your feet cutely.
如是以行，欲行可知。	If you do, you can know if you want to do it.
嗔恚行人見行以性，急起脚急下，相觸以半脚入地。	Angrily pedestrians see what they do, get up anxiously, and hit the ground with half their feet.
如是已行，瞋恚人可知。	If you have done so, the aggressor will know.
癡行人見行以性，起脚摩地亦摩下，以脚觸脚行。	The idiot sees the action with sex, kicks and rubs the ground, touches the foot with the foot.
以如是行，癡行人可知。	If you act like this, the foolish person can know.
如是以行。	If so.


問：	ask:
云何以著衣欲行人？	Why does Yun dress for pedestrians?
答：	answer:
欲行人若捉衣以性，不多見不寬著衣太下，周正圓，種種可愛可見。	If pedestrians want to seize their clothes for sex, it is rare that they do not wear too much clothing, Zhou Zhengyuan, all kinds of cuteness can be seen.
瞋行人著衣以性，[5]大急太上，不周正不圓，不種種可愛，不可觀。	Disgusting pedestrians dress for sex, [5] are too anxious, not round, not cute, unobservable.
癡行人若著衣以性，多寬，不周正不圓，非種種可愛可觀。	If the idiot wears clothes for sex, how wide, not round and round, it is not all cute and impressive.
如是以著衣可知。	This can be seen by dressing.


問：	ask:
云何以食可知？	How can the cloud be known by eating?
答：	answer:
欲行人樂肥甜，瞋恚行人樂酢，癡行人不定樂。	Pedestrians who want to be happy are fat and sweet, agitated pedestrians are happy, and idiotic pedestrians may not be happy.
復次欲行人食時，自量相應中適取揣食，亦知氣味，不速食，若得少味成[＊]大歡喜。	When you want to eat for pedestrians repeatedly, take a moderate amount of food at your own discretion. You also know the smell, not fast food, if you have less taste, it will become a great joy.
瞋行人見食，多取揣食滿口食，若得少味太瞋惱。	If the pedestrian sees food, take more food and eat, if the taste is less, it will be too annoying.
癡行人見食，不圓小揣食不中適，少取以食塗染其口，半揣入口、半墮盤器，亂心不思惟食。	The idiot sees food, not round and small, eats inadequately, eats less to paint his mouth, half eats the mouth, half falls into the dish, and is confused and does not think about eating.
如是以欲可知。	If you want to know.


問：	ask:
云何以事[6]知？	Why does the cloud know?
欲行人掃地，平身捉掃箒，不駃不知土沙而能清淨。	Pedestrians want to sweep the floor, catch and sweep the graves flat, without knowing the soil and sand, but can be clean.
瞋行人若掃地，急捉掃箒，兩邊駃除去[7]土沙，急聲，雖淨潔而不平等。	If an agitated pedestrian sweeps the floor, catches and sweeps the censers in a hurry, remove the soil and sand on both sides [7], and make a hurry, although it is clean and unequal.
愚癡行人若掃地，寬捉掃箒，輾轉看盡處處不淨，亦不平等。	If a foolish pedestrian sweeps the floor and sweeps the censers broadly, it will be unclean and unequal.
如是浣染縫等，一切事平等作不與心，是欲人瞋行人。	If it is dyeing and sewing, all things are equal or not, it is lustful and scornful.
於一切事不平等作不與心。	Do not agree with all things unequal.
癡行人亂心，多作不成。	The foolish people are chaotic and can't do much.
如是以事可知。	This can be known by things.


問：	ask:
云何以臥坐？	Why does the cloud sit down?
欲行人眠不駃，眠先[8]拼[9]擋臥處令周正平等，安隱置身屈臂眠，夜中有喚即起，如有所疑即答。	If you want pedestrians to sleep, Mian Xian [8] fights [9] to block the sleeping position to make Zhou Zhengping, An Yin puts his arms to sleep, wakes up at night, and answers if there is any doubt.
瞋行人若[10]眠駃，隨得所安置，身面目頻蹙，於夜若有人喚即起瞋答。	If [10] sleepy pedestrians, they can be placed wherever they are, and their faces are often frowned. If someone calls at night, they will respond with anger.
癡人若眠臥，處不周正，[11]放手脚覆身而臥，夜中若有人喚，應聲噫噫久時方答。	If a foolish person sleeps and lie down, [11] let go of his hands and feet and lie down, and if someone calls at night, he will answer after a long time.
如是以臥可知。	If you are lying down, you can know.


問何行何法用受衣、乞食、坐臥行處？	Ask how to use clothing, begging, sitting and lying?
[12]若欲行人，衣麁不下色可憎，是與其衣當著。	[12] If you want to be a pedestrian, the clothes are not ugly, but they are in front of them.
瞋行人衣精細，衣淨潔好色下可愛，是應當著。	The ugly pedestrians are finely dressed, and the clothes are clean and lustful, and they should be cute.
癡行人衣隨所得當著。	The foolish walker's clothes are at hand.
欲行人乞食，麁不淨潔、無美氣味，少乞食。	Pedestrians who want to beg for food should not be clean and have no beautiful smell.
瞋行人乞食，[13]肥美淨潔、好氣味，如意所得。	Annoying pedestrians beg for food, [13] plump and clean, good smell, and wishful gains.
癡行人乞食，隨所得有節。	The idiot begs for food and has a fair amount of money.
欲行人臥坐於樹影水間，於[14]小遠村處，復[15]於未成寺。	Pedestrians want to lie down between the shadows of the trees and the water, at [14] Xiaoyuan Village, and [15] at Weicheng Temple.
於無臥具處，是其當眠坐。	Where there is no bedding, it is the sleeping place.
瞋行人坐臥樹影水邊，成就平正，於寺已成，臥具具足，成其坐臥處。	The angered pedestrian sits and lies on the edge of the shadow of the tree, achieving peace and integrity, and has been completed in the temple, and the bedding is sufficient to become its sitting and lying place.
癡行人依師親覲當住。	The idiots live according to the teacher.
欲行人行處，麁飯飲食處，若入聚落應向日而行，於惡人處是其當行。	Where you want to walk, where you eat and drink, if you enter a settlement, you should walk toward the sun. It is the right place for the wicked.
瞋恚行人處，於飯水飲食具足，逐日而入，多信向人處是其當入。	If you are averse to pedestrians, you should have enough food and drink, and you will enter day by day, and you should enter the places where you trust people.
癡行人隨所得處。	Stupid people everywhere.
欲行人威儀多行脚處，瞋行人依坐臥，癡行人依行處。	Where pedestrians want to be prettier and multi-footed, antagonistic pedestrians rely on sitting and lying, and idiotic pedestrians rely on walking.
於是散[1]向，欲者依可愛境界為信，瞋恚者不可愛境界為信，癡者[2]不觀為因。	Then [1] go, the desire one believes in the lovely state, the abusive one believes in the unlovable state, and the idiot[2] does not observe the cause.
欲者如奴，瞋恚者如主，癡者如毒。	Desires are like slaves, abusives are like masters, and idiots are like poison.
貪者少過患斷無染，瞋恚大過患使無染，癡者大過患斷無染。	The greedy person is less afflicted, and the affair is afflicted, and the idiot is afflicted.
欲行人樂色，瞋行人樂諍，癡行人樂懈怠。	Pedestrians want pleasure, scornful pedestrians slander, idiotic pedestrians slack off.


分別行處品第七	Seventh

爾時依止師觀其所行，授三十八行，當復教示令二行相應。	At that time, according to the teacher's observation of what he did, thirty-eight lines were taught.


問：	ask:
云何三十八行處？	Yunhe thirty-eight lines?
答：	answer:
謂十一切入：	It is said that all ten things:
地、水、火、風、青、黃、赤、白、空處、識處一切入。	Earth, water, fire, wind, blue, yellow, red, white, void, and consciousness all enter.
又十不淨想：	And I thought:
膖脹想、青[3]淤想、爛想、棄擲想、鳥獸食噉想、身肉分張想、斬斫離散想、赤血塗染想、虫臭想、骨想。	Thinking of bulging bulge, thinking of green[3] thinking of silt, thinking of rotten, thinking of throwing away, thinking of eating birds and beasts, thinking of physique, thinking of separation, thinking of red blood smearing, thinking of insects, thinking of bones.
又十念：	Ten more thoughts:
念佛、念法、念僧、念戒、念施、念天、念死、念身、念數息、念寂寂。	Recite the Buddha, the Dharma, the monk, the precepts, the giving, the heaven, the death, the body, the number of breaths, and the silence.
又四無量心：	Four immeasurable hearts:
慈、悲、喜、捨。	Compassion, compassion, joy, and home.
觀四大、食不淨想、無所有處、非非想處。	Viewing the four elements, thinking about food not being pure, having no possessions, and not thinking about anything.
斯謂三十八行處。	Si said the thirty-eight lines.
此三十八行處，以九行當知最勝。	At the thirty-eight lines, the nine lines are the most successful.
一以禪、二以正越、三以增長、四以緣、五以事、六以勝、七以地、八以取、九以人。	One is Zen, two is righteousness, three is growth, four is condition, five is matter, six is victory, seven is earth, eight is to take, and nine is person.


問：	ask:
云何為禪？	What is Zen?
答：	answer:
謂十行處成禪外行。	It is said that the ten elements become a Zen layman.
又十一行處成就初禪。	The first meditation is achieved through eleven lines.
又三行處成就三禪。	The three meditations are achieved through the three lines.
又一行處成就四禪。	The four meditations are achieved in one line.
又九行處成就四禪五禪。	The four meditations and five meditations are achieved in the nine elements.
又四行處成就無色四禪。	Going around and achieving the four colorless jhana.


問：	ask:
云何十行處成禪外行？	Yunhe ten lines become a Zen layman?
答：	answer:
除數息及觀身，餘八念及觀四大、食不淨想，是謂十外行。	In addition to counting the breath and observing the body, the remaining eight thoughts and observing the four elements, and thinking about food impure, are called the ten laymen.


問：	ask:
云何十一行處初禪所攝？	Photographed by the first meditation at the eleventh line of Yunhe?
答：	answer:
十不淨想及觀身，是謂初禪所攝。	The ten impure thinking about the body is said to be taken by the first meditation.


問：	ask:
云何三行處，三禪所攝？	Yunhe Three Lines, Photographed by Three Zen?
答：	answer:
謂慈、悲、喜。	It means compassion, compassion, and joy.


問：	ask:
云何一行處四禪[4]所攝？	Where is the cloud taken by the Four Meditations[4]?
答：	answer:
謂捨。	That is home.


問：	ask:
云何九行處，四禪五禪所攝？	Yunhe Nine Lines, Four Zen and Five Zen Photographs?
答：	answer:
除空一切入、識一切入，餘殘八一切入及數息念。	Except for all the emptiness and consciousness, all the emptiness and numbness are left.


問：	ask:
云何四行處，四無色所攝？	Where is the cloud everywhere, photographed by the four colorless?
答：	answer:
虛空一切入、識一切入、無所有處、非非想處，是名四行。	All entry into the void, all entry into the consciousness, no possessions, non-non-ideal places, are the four elements.
如是以禪可知。	This can be known from Zen.


問：	ask:
云何以正越？	Why does the cloud become more positive?
答：	answer:
入行處成為越色，除無色一切入，餘八一切入。	The place of entry becomes more color, except for colorless all entry, the remaining eight all enter.
餘三十行處，不成為越色。	The remaining thirty lines will not become more color.
又三行處成為越事，[5]二無色一切入及無所有處。	The three lines become more things, [5] Second, colorless everything enters and there is nothing.
餘三十五行處，不成為越事。	The remaining thirty-five lines do not become more things.
又一行處成為越想受，所謂非非想處。	Another line becomes the more I want to feel, the so-called non-feeling.
餘三十七行，不成為越想受。	The remaining thirty-seven lines, do not become the more you want to suffer.
如是以越可知。	If so, the more we know.


問：	ask:
云何以增長？	Why does the cloud grow?
答：	answer:
十四行處可令增長，所謂十一切入及四無量心。	The sonnet can make growth, the so-called ten all in and four immeasurable minds.
餘二十四行處，不應令增長。	The remaining twenty-four lines should not increase.
如是以增長可知。	It can be seen from the growth.


問：	ask:
云何為緣？	What is cloud fate?
答：	answer:
九行處為神通緣，除無色一切入。	The nine elements are the predecessor of supernatural power, except for colorlessness.
八一切入，及分別虛空一切入。	The eight all-in, and the separate all-in-nothing.
餘三十行，不成神通緣。	The remaining thirty lines do not become the fate of magic.
三十七行處成為毘婆舍那緣，除非非想處。	The thirty-seven lines become the condition of Vipassana, unless you want to.
又一行處不成毘婆舍那緣，所謂非非想處。	There is no place in the line to achieve the condition of Vipassana, so-called non-fei-wand place.
如是以緣可知。	It can be known by fate.


問：	ask:
云何為事？	What is the cloud?
答：	answer:
二十一行處是分別事，十二行處是為實事，五行處不應說分別事、實事。	Twenty-one lines are separate things, and twelve lines are real things. The five elements shouldn’t talk about separation and real things.


問：	ask:
云何二十一行處是分別事？	What is the difference between the twenty-first party of Yunhe?
答：	answer:
除識一切入，餘九一切入，十不淨想及念數息、念身。	In addition to all the insights, the remaining nine are all in, and the ten impures think about counting the breath and the body.


問：	ask:
云何十二實事？	What is the twelve facts of Yunhe?
答：	answer:
識一切入、非非想處，及十禪外行。	Consciousness of all entry, non-non-ideal, and layman's ten jhana.


問：	ask:
云何五不應說分別事及實事？	Yun He Wu shouldn't say separate things and actual facts?
答：	answer:
謂四無量心及無所有處。	It means four boundless minds and no possessions.
復次二行處，內營事內事。	The second line of the second line, the internal business and internal affairs.
又二行處，內營事外事。	The second line of business, internal and external affairs.
又一行處，外營事內事。	Another line, outside the camp and internal affairs.
又二十一行處，外營事外事。	Another twenty-one line, foreign camp affairs and foreign affairs.
又四行處，內營事內事設外事。	Also go everywhere, internal affairs internal affairs and external affairs.
又四行處，設內營[6]事設外營事[7]外事。	Also go everywhere, set up internal camp [6] and set up foreign camp [7] foreign affairs.
又二行處，設內營事設外營事設內事設外事。	In the second line, set up internal affairs and external affairs.
又一行處，內外營事內事。	Another line, internal and external camp affairs.
又一行處，內營事不應說及內事外事。	On the other side, internal camp affairs should not be talked about internal affairs and external affairs.
於是二行處內營事內事者，謂識一切入及非非想處。	Therefore, those who are inside the camp within the second line are aware of all inclination and non-non-spiritfulness.
又二行處內營事外事者，所謂念數息、念身。	In the second line, those who are involved in foreign affairs are the so-called recitation of the rest and mind of the body.
又一行處外營事內事者，所謂念死。	Another group of people who work outside the camp is the so-called Nian Death.
又二十一行處外營事外事者，謂十不淨想、四無量心、四色一切入、虛空一切入及念佛念僧。	There are twenty-one groups of people who work outside the camp, saying that the ten impure thoughts, the four immeasurable minds, the four colors all enter, the emptiness all enters, and the recitation of Buddha and Sangha.
又四行處內營事內事設外事者，謂念戒、念施、觀於四大及不淨食想。	In addition, those who set up foreign affairs in the internal affairs and internal affairs of the four elements are the four elements of mindfulness, mindfulness, contemplation and impurity thinking.
又四行處設內營事設外營事說外事，謂四色一切入。	In four lines, there are internal camps and external camps, which means foreign affairs.
又二行處設內營事設外營事設內事設外事，謂念法念寂寂。	In the second line, there are internal camps and external camps.
又一行處內外營事內事，謂為念天。	Another line of internal and external camp affairs is called Niantian.
又一行處內營事內事外事不應說，謂無所有處。	It shouldn't be said that there is no place for internal affairs and external affairs.
又二行處過去事，謂識一切入及非非想處。	The second line of the past is to know all entering and not wanting.
又一行處於未來事，所謂念死。	Another line is in the future, the so-called Nian Death.
又一行處於現在事，所謂念天。	Another line is in the present, the so-called Niantian.
又六行處設過去事設未來事設現在事，謂念佛念僧念戒念施，及觀四大不淨食想。	In addition, the six elements set the past events, future events, and present events, which means reciting the Buddha, the monk, the precepts, and the four impure thoughts.
又二行處設過去事設現在事設不應說過去未來者，所謂念法、念寂寂。	The second line is to set up the past and the present. It should not be the past and the future. The so-called Dharma and Silence.
又二十六行處不應[8]設三世事，謂九一切入、十不淨想、四無量心，及念數息、念身、無所有處。	In addition, the twenty-six lines should not [8] set up three-life events, which means that the nine things are in, the ten impure thoughts, the four immeasurable minds, and the number of breaths, the body, and nothingness.
又四行處動事，謂火一切入、風一切入，及虫爛想，及念數息，其處則動，其相不動。	Moving around, it means that all the fire enters, the wind enters all, and the cramped thoughts, and the recitation of the breath, the place moves but the phase does not move.
餘三十四不動事。	I didn't move about thirty-four.
如是以事可知。	This can be known by things.


問：	ask:
云何為勝？	What does the cloud win?
答：	answer:
八一切入、四無色定，是名勝，真實事故。	Eight all-in-one and four-colorlessness are places of interest and real accidents.
以八一切入是名定勝故，彼第四禪得勝地故。	Taking the eighth all into the world is the reason for fame and victory, and the fourth jhana for the reason.
四無色定成勝。	Four colorless will win.
十不淨想及食不淨想是名想勝，以色、以形、以空、以方、以分別、以和合、以執著故、以不淨想事故。	The ten impurity thinking and the impurity thinking are fame and victory, which is to think about the accident with color, shape, emptiness, square, separation, harmony, persistence, and impurity.
以十念處是名勝念，微細故、隨念故。	The ten thoughts are famous and scenic thoughts, which are subtle and random.
四無量心以無過為勝，受饒益故。	Four immeasurable minds win with no faults, and benefit from it.
觀四大是名慧勝，以執著空故。	Viewing the four great masters is famous and wise, with perseverance.
如是以勝可知。	If you win, you know.


問：	ask:
云何以地？	Where is the cloud?
答：	answer:
十二行處不生於天上，謂十不淨及念身、食不淨想。	The twelve elements are not born in the sky, which means that the ten impures, mindfulness and impurity thinking.
又十三行處不生於色有，初十二及數息念不生色有。	And the thirteen lines are not born in form, and the twelfth day and the number of breaths are not born in form.
除四無色處，餘行處不生於無色有。	Except for the four colorless places, the remaining lines are not born of colorlessness.
如是以地可知。	So it can be known from the ground.


問：	ask:
云何以取？	Why is the cloud taken?
答：	answer:
謂十七行處，以見應取相。	Said the seventeen lines, to see should take the phase.
除風一切入及無色一切入，餘七一切入、十不淨想。	Except for the wind and colorlessness, the remaining seven are all in, ten impure thoughts.
又一行處以觸應取相，謂念數息。	Another line is to take the phase of contact and response, which means reading the rest.
又一行處，或以見或以觸應取，謂風一切入。	In another line, either by seeing or by touching, it means that the wind will enter.
餘十九行處，以聞分別應取。	The remaining nineteen lines should be taken according to the smell.
又五行處，初坐禪人不應修行，四無色及捨。	At the place of the five elements, the first-time meditation person should not practice, the four are colorless and free.
餘[1]二十三，初學禪人應取。	Yu [1] Twenty-three, beginners should take it.
如是以取可知。	If so, we can know.


問：	ask:
云何以人？	What is the cloud?
答：	answer:
欲行人，四無量不應修行，以淨相故。	If you want to walk, you should not practice in the four boundless ways.
何以故？	Why?
欲行人作意淨想非其所行，如痰病人多食肥[2]腴非其所宜。	It is not what people want to do, such as sputum patients who eat more fat[2] is not what it is.
瞋行人十不淨想不應修行，瞋恚想故，瞋恚作意非其所行。	Affronted pedestrians should not practice in ten impure thoughts, aversion to think about it, and aversion to intentions are not what they do.
如[3]瞻病人飲食沸熱非其所宜。	Such as [3] the patient's diet is not suitable.
癡行人未增長智，不應令起修行處，離方便故。	If a foolish person has not gained wisdom, he should not be allowed to set up his practice center and leave his convenience.
若離方便，其精進無果，如人騎象無鉤。	If it is convenient, its diligence will be fruitless, like a person riding an elephant without a hook.
欲行人應修不淨想及觀身，是其欲對治故。	People who want to walk should cultivate impure thoughts and observe the body, it is their desire to cure the cause.
瞋行人應修四無量心，是瞋對治故；	An aversion to pedestrians should cultivate the four boundless minds, which is a cure for aversion;
或當修色一切入，心隨逐故。	Or when you meditate everything, your mind will follow the cause.
信行人當修六念處，念佛為初信定故。	Believers should practice the Six Mindfulness Points, and reciting the Buddha is the initial belief and determination.
意行人當修觀四大、於食不淨想、念死、念寂寂，深處故。	The mind-walking person should practice the four elements, thinking about food impure, thinking about death, thinking about loneliness, and thinking deeply about it.
復次意行人於一切行處無所妨礙。	Repeatedly, pedestrians are unhindered in all walks.
覺行人當修念數息，以斷覺故。	A person who feels that he should meditate and count his breath in order to detect the cause.
癡行人以言問法、以時聞法、以恭敬法與師共住，令智增長。	The idiots live with their teachers by asking the words, listening to the times, and respecting the teachings to increase their wisdom.
於三十八行隨其所樂，應當修念死及觀四大最勝。	In the thirty-eight lines, as you please, you should cultivate mindfulness and the four greatest victories.
復說於分別行處，我見彼勝。	In the repetition, I see him wins.
六人於所分別，略而為三。	The six are separated from each other, and the number is slightly three.


問：	ask:
若然，於初有妨。	If so, there is something wrong at the beginning.
答：	answer:
二欲行人，謂鈍根、利根。	Two desires for pedestrians are called blunt roots and sharp roots.
為鈍根欲人修不淨觀，為其欲對治，是所應教，行修得除欲。	Cultivating the concept of impurity for the blunt-rooted desire person, to treat his desires, is what should be taught, and practice to eliminate desires.
利根欲人，初信增長，當修念處，是所應教，行修得除欲。	The roots of desire for people, the growth of new beliefs, as the place of meditation, is what should be taught, and practice to eliminate desires.
二瞋行人，謂鈍根、利根。	The second anger at pedestrians is called blunt root and sharp root.
為鈍根瞋恚行人，修四無量，是其瞋恚對治，是所應教，行修得除瞋。	For blunt-rooted apathetic pedestrians, repairing the four boundlessness is the antithesis of the aversion, which is what should be taught, and practice can eliminate the aversion.
利根瞋恚行人，以智增長修行，勝處是所教，修得除瞋。	Tone root is abusive to pedestrians, grows practice with wisdom, victory is what is taught, and cultivates to eliminate aversion.
二癡行人，謂無根、鈍根。	Two foolish pedestrians are rootless and blunt.
為無根癡行人，不應教修行處。	For a rootless idiot, one should not teach the practice center.
為鈍根癡行人，為除覺，應教修念數息。	For blunt-rooted idiots, to eliminate awakening, one should teach meditation and counting breath.
如是以略，唯成三人，是故無妨。	If it is omitted, there are only three people, so it does not matter.
於是法，一切入及數息，以空增長，無妨成一切行。	So Dhamma, all incomes and counts of interest, grow with emptiness, there is no harm in all activities.
若已得勝功德，勝一切行所行之處，故成不妨。	If you have won the merits and conquered everything you do, then you may succeed.


解脫道論卷第三	Liberation Road Volume III

顯示版權資訊	Display copyright information

Data search	Data search
Copy & Cite	Copy & Cite
Copy	Copy
Copy URL	Copy URL
Report an issue	Report an issue
Word count	Word count
Automatic punctuation	Automatic punctuation

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

vimt. fascicle 3 of 12

Vimutti-magga

Fascicle 3 of 12

☸ Lucid 24.org 🐘🐾‍