4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → 🏛️ → Dg Ab S : Śāripūtr'ābhi-dharma    🔝
 Dg Ab S 0 - Śāripūtr'ābhi-dharma: Sāriputta’s Systematic Treatise
Dg Ab S 1 - Sapraśnaka
    Dg Ab S 1.1 - The 12 āyatanāni
    Dg Ab S 1.2 - The 18 dhatāvah
    Dg Ab S 1.3 - The 5 skandhāh 5uk
    Dg Ab S 1.4 - The 4 ārya-satyāni: noble truths 4👑☸
    Dg Ab S 1.5 - The 22 indriyāni
    Dg Ab S 1.6 - the 7 bodhy-aṅgāni: awakening factors 7sb☀️
    Dg Ab S 1.7 - the 3 akuśala-mūlani: unskillful roots 3am😈🌱
    Dg Ab S 1.8 - the 3 kuśala-mūlani: skillful roots
    Dg Ab S 1.9 - the 4 mahā-bhūtāni: great elements 4dht (dhātu)
    Dg Ab S 1.10 - the upāsakaha (its 5 samvarāh): 5 precepts of layperson
Dg Ab S 2 - Apraśnaka
    Dg Ab S 2.1 - dhātuḥ: element/realm
    Dg Ab S 2.2 - karma:action
    Dg Ab S 2.3 - pudgalaḥ (person)
    Dg Ab S 2.4 - jñānam: knowledge/wisdom
    Dg Ab S 2.5 - the pratītya-samutpādaḥ: dependent origination 12ps
    Dg Ab S 2.6 - the 4 smṛty-upasthānāni: 4 frames of sati 4sp🐘
    Dg Ab S 2.8 - the 4 ṛddhipāda: power bases
    Dg Ab S 2.9 - the 4 dhyānāni: jhānas, zen 4j🌕
    Dg Ab S 2.10 - mārgaḥ: path 👑8☸
    Dg Ab S 2.11 - akusalā dharmāḥ: unskillful Dharmas

detailed TOC

 Dg Ab S 0 - Śāripūtr'ābhi-dharma: Sāriputta’s Systematic Treatise
Dg Ab S 1 - Sapraśnaka
    Dg Ab S 1.1 - The 12 āyatanāni
    Dg Ab S 1.2 - The 18 dhatāvah
    Dg Ab S 1.3 - The 5 skandhāh 5uk
    Dg Ab S 1.4 - The 4 ārya-satyāni: noble truths 4👑☸
    Dg Ab S 1.5 - The 22 indriyāni
    Dg Ab S 1.6 - the 7 bodhy-aṅgāni: awakening factors 7sb☀️
    Dg Ab S 1.7 - the 3 akuśala-mūlani: unskillful roots 3am😈🌱
    Dg Ab S 1.8 - the 3 kuśala-mūlani: skillful roots
    Dg Ab S 1.9 - the 4 mahā-bhūtāni: great elements 4dht (dhātu)
    Dg Ab S 1.10 - the upāsakaha (its 5 samvarāh): 5 precepts of layperson
Dg Ab S 2 - Apraśnaka
    Dg Ab S 2.1 - dhātuḥ: element/realm
    Dg Ab S 2.2 - karma:action
    Dg Ab S 2.3 - pudgalaḥ (person)
    Dg Ab S 2.4 - jñānam: knowledge/wisdom
    Dg Ab S 2.5 - the pratītya-samutpādaḥ: dependent origination 12ps
    Dg Ab S 2.6 - the 4 smṛty-upasthānāni: 4 frames of sati 4sp🐘
    Dg Ab S 2.8 - the 4 ṛddhipāda: power bases
    Dg Ab S 2.9 - the 4 dhyānāni: jhānas, zen 4j🌕
        Dg Ab S 2.9.1 - first jhāna j1🌘
        Dg Ab S 2.9.2 - second jhāna j2🌗
        Dg Ab S 2.9.3 - third jhāna j3🌖
        Dg Ab S 2.9.4 - fourth jhāna j4🌕
    Dg Ab S 2.10 - mārgaḥ: path 👑8☸
    Dg Ab S 2.11 - akusalā dharmāḥ: unskillful Dharmas

0 - Śāripūtr'ābhi-dharma: Sāriputta’s Systematic Treatise

The Śāriputr-ābhidharma-śāstra (Shelifu Apitan Lun, 舍利弗阿毘曇論)
is the only extant work of the Dharmaguptaka Abhidhamma,
and was translated in thirty facsicles by Dharmayaśas and Dharmagupta
in CE 408 at Ch'ang An (長安).
It shares some content with the Vibhaṅga and Dharmaskandha, and other details with other texts.
It seems this book may contain the entire Abhidhamma system of the Dharmaguptakas.
In the Taishō edition of the Chinese canon, it is text number 1548, located at T vol. 28, 525a.

Chinese source text from
https://cbetaonline.dila.edu.tw/zh/
https://cbetaonline.dila.edu.tw/zh/T1548_001

English translation started with google translate

T1548 舍利弗阿毘曇論卷/篇章 一
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 1
No.
 No.
1548
 1548
舍利弗阿毘曇[1]論序
 Preface to Sariputta Abhitan[1]
[2]釋道[3]摽[4]撰
 [2] Shi Dao [3] 潽[4] Written by
阿毘曇，秦言無比法，出自八音亞聖所述，作之雖簡、成命曲備，重[5]微曠濟、神要莫比，真祇[6]洹之微風、反[7]眾流之宏趣。
 Abhitan, the incomparable Dharma of the Qin Dynasty comes from the sage Bayin Yasheng. Although it is simple, it is a complete and well-prepared song. It is important [5] Weikuangji, and the spirit is incomparable. It is really only [6] Huanzhi's breeze, and reverses [ 7] The great interest of the masses.
然佛後闇昧，競[8]執異津，或有我有法、或無我有法，[9]乖忤[10]純風、虧[11]曚聖道。
 However, after the Buddha, there is darkness, contending [8] to hold on to different principles, whether there is my own Dharma, or there is no self and Dharma, [9] being disobedient [10] pure wind, and losing [11] the holy way.
有舍利弗，玄哲高悟、神貫翼從，德備左面、智參照來，其人以為是非之[12]起，大猷將隱，既曰像法，任之益滯。
 There is Shariputra, a profound philosopher with high enlightenment, a spiritual wing, a moral character, and a wise reference. When people think of right and wrong [12], the great beast will hide, and it is called the image of the law, and it will benefit and stagnate.
是以敢於佛前所聞經法，親承即集，先巡堤防，遮抑邪流，助宣法化。
 Therefore, those who dare to hear the sutras and Dharma in front of the Buddha and personally inherit them immediately gather together and patrol the embankments first to block the evil flow and help the propagation and transformation of the Dharma.
故其為經也，先立章以崇本，後廣演以明[13]義之體四焉：
 Therefore, it is a classic. First, the chapter is established to respect the original, and then it is widely performed to clarify the meaning [13] of the four elements:
問分也、非問分也、攝相應分也、[14]序分也。
 Asking points, non-asking points, photographing corresponding points, [14] sequence points.
問[15]分者，寄言扣擊，明夫應會。
 If you ask [15] for points, send a message to attack, and Mingfu will answer.
非問分[16]者，假韻默通，[17]惟宣法相。
 Those who don't ask about the points [16] are pretending to be rhymed and tacitly understood, [17] but just preaching the Dharma.
攝相應分者，總括自他，釋非相無。
 Those who take pictures and share parts summarize themselves and others, and explain the non-phase and non-existence.
序分者，遠述因緣，以[18]彰性空。
 Those who divide things in order describe the causes and conditions from afar to reveal the emptiness of nature.
性空彰則反迷至矣，非相無則相[19]興用矣，法相宣則邪觀息矣，應會明則極無遺矣。
 If the nature is empty and manifest, it will lead to confusion; if there is no phase, then phase [19] will flourish and use it; if the Dharma phase is declared, then the evil view will cease; if it should be clear, it will be extremely clear.
四體圓足、二諦義備，故稱無比法也。
 The four bodies are round and full, and the two truths are well prepared, so it is called the incomparable dharma.
此經於先出阿毘曇，雖文言融通而[20]旨[21]各異制，又載自空以明宗極，故能取貴於當時而垂軌於千載，明典振於遠[22]維，四眾率爾同仰。
 This sutra was first published by Abhitan. Although the text and language are harmonious [20] and the purport [21] are different, it was also recorded from the sky to clarify the sect. Therefore, it can be valued at that time and be followed for thousands of years, and the enlightenment will resonate far away [22 ] Wei, the four people are leading you to look up to each other.
是使[23]殉有者袪妄見之[24]惑，向[25]化者起即隆之[26]勳。
 This is to make [23] those who are martyrs dispel the [24] confusion of false views, and [25] to those who are transformed, they will be [26] honored.
[27]迢迢焉，故冥宗之遺緒也。
 [27] It is so far away that it is the legacy of Ming Zong.
亹亹焉，故歸輪之所契也。
 Qi Qi Yan, so it is the contract of Gui Lun.
此經標明曩代、靈液西畛，純教[28]彌於閬風、玄[29]門扇於東嶺。
 This scripture indicates that in the past dynasty, the spirit liquid was in the west, the pure religion [28] was in Langfeng, and the Xuanmen [29] were in Dongling.
[30]唯秦天王，[31]冲資叡聖，冥根[32]樹於既往，實相結於皇極，王德應符，闡揚三寶。
 [30] Only the King of Qin, [31] Chongzi Rui Sage, [32] rooted in the past, the reality is tied to the emperor's pole, the king's virtues correspond to each other, and the three treasures are carried forward.
聞茲典誥，夢想思[33]攬，雖曰悠邈，感之愈勤。
 After hearing the imperial edict, I dream and think about it. Although it is said to be long-lasting, the more I feel about it, the more diligent I am.
會天竺沙門[34]曇摩耶舍、[35]曇摩掘多等義學來遊秦[36]土，既契宿心，相與[37]辯明經理，起清言於名教之[38]域、散眾微於自無之境，超[39]超然誠韻外之致，愔愔然覆美稱之實，於是詔令傳[40]譯。
 He met the ascetics of Tianzhu[34] Tamayashe,[35] Tanmo Chuduo and other righteous scholars who came to Qin[36]. , dispersed the crowd in the realm of self-nothing, transcended [39] transcendent sincerity and rhyme, and stunned the reality of the good name, so the imperial edict was translated [40].
然承華天哲、道[41]嗣聖躬，玄味遠流、妙度[42]淵極，持體明旨，遂讚其事。
 However, following the sage bow of Hua Tianzhe and Dao [41], the mysterious flavor flows far and wide, and the profound knowledge [42] reaches the extreme. He upholds the body and clearly understands the purpose, so he praises his deeds.
經師本雖闇誦，誠宜謹備。
 Although the master's copy of the sutra is recited secretly, it is advisable to prepare it carefully.
以秦弘始九年命書梵文，至十年尋應令出。
 In the ninth year of Qin Hong's reign, the life order was written in Sanskrit, and in the tenth year of the reign of Qin Hong, the order of Xun Ying was published.
但以經趣微遠，非[43]徒開言所契。
 However, the sutra's interest is far away and cannot be understood by [43].
苟彼此不相領悟，直委之譯人者，恐津梁之要未盡於善。
 If they don't understand each other and directly appoint the translator, they are afraid that the key points of Jinliang are not perfect.
停至十六年，經師漸閑秦語，令自宣譯。
 In the 16th year of the lull, the Confucian Confucian Master gradually became less interested in Qin language and ordered his own translation.
皇儲親管理味言意兼了，復所向盡，然後筆受，即復內[44]呈。
 The Crown Prince's personal management contained both words and intentions, and he tried to do everything he could, and then accepted it in writing, and then submitted it internally [44].
上討其煩重，領其指歸，故令文之者修飾、義之者綴潤，并[A1]挍至十七年訖。
 The superior asked him about his troubles and brought him home, so he ordered those who wrote it to polish it and those who meant it to embellish it, and [A1] stayed with him until the end of seventeen years.
若乃文外之功、勝契之妙，誠非所階，未之能詳。
 If it is the merit outside the text and the wonder of winning the contract, it is really beyond the scope and cannot be explained in detail.
並求之眾經、考之諸論，新異之美自宣之於文。
 He also consulted numerous scriptures and examined various treatises, and the new and different beauty was self-declared in the text.
[＊]惟法住之實如有表裏，然原其大體有無兼用，微文淵富、義旨顯灼，斯誠有部之永塗、大乘之靡趣，先達之所宗、後進之可仰。
 [*] However, the reality of the Dharma's abode is both exterior and interior. However, in general, it has both functions and uses. It has rich micro-texts and profound meanings. It has the eternity of Sicheng Youbu, the extravagant interest of Mahayana, and the sect of the pioneers. Those who are behind can be looked up to.
標以近質，綜不及遠，情未能已，猥參斯典，[45]悕感之誠，脫復微序。
 It is marked with the near quality, but the comprehensiveness cannot reach the far point. The emotion cannot stop it, and the wretched reference is made to the classics. [45] The sincerity of the feeling is broken and the subtle order is restored.
[46]庶望賢哲，以恕其鄙。
 [46] We look to wise men to forgive their contempt.

1 - Sapraśnaka

1.1 - The 12 āyatanāni

舍利弗阿毘曇[47]論卷[48]第[49]一
 Shariputra Abhitan [47] Treatise Volume [48] Chapter [49] One
[50]姚秦[51]罽賓三藏[52]曇摩耶舍共[53]曇摩崛多[54]等譯
 [50] Yao Qin [51] Jibin Sanzang [52] Tamaya Shegong [53] Tamajudeo [54] and other translations
問分入品第一
 Asked to be ranked first
問曰：
 Question:
幾入？
 How much?
答曰：
 Answer:
十二。
 twelve.
何等十二？
 How twelve?
內六入、外六入。
 Six internal and six external entrances.
何等內六入？
 How guilty?
眼入、耳入、鼻入、舌入、身入、意入，是名內六入。
 The eyes, ears, nose, tongue, body, and mind are called the six internal entrances.
何等外六入？
 What kind of extravagance?
色入、聲入、香入、味入、觸入、法入，是名外六入。
 Form entry, sound entry, fragrance entry, taste entry, touch entry, and law entry are the six external sense organs.
如是內六入、外六入，是名十二入。
 These six internal and external inputs are called the twelve inputs.
云何眼入？
 Where can I see it?
眼根是名眼入。
 The eye root is the name of the eye.
云何眼入？
 Where can I see it?
眼界是名眼入。
 Vision is the name of the eye.
云何眼入？
 Where can I see it?
若眼我分攝去來現在四大所造淨色，是名眼入。
 If the eye takes in the pure colors created by the four elements in the past, coming and present, this is called eye entry.
云何眼入？
 Where can I see it?
若眼我分攝過去未來現在淨色，是名眼入。
 If the eye takes in the past, future and present pure colors, it is called eye entry.
云何眼入？
 Where can I see it?
我分攝已見色今見色當見色不定、若眼我分攝色光已來今來當來不定，是名眼入。
 I have already seen the color, now I am seeing the color, and now I am seeing the color. The color is uncertain. If I am dividing the eye, I am shooting the color light, it is here and now, and it is uncertain. This is called eye entry.
云何眼入？
 Where can I see it?
若眼我分攝色已對眼今對當對不定、若眼無礙，是眼入、是眼根、是眼界、是田是物、是門是藏、是世是淨、是泉是海、是沃[55]燋[56]是洄澓、是瘡是繫、是[57]目、是入我分、是此岸、是內入。
 If the eye is divided into objects, the color is right, the eye is right, the right is right, and the eye is unobstructed. This is where the eye enters, this is the root of the eye, this is the horizon, this is the field, this is the object, this is the door, this is the treasure, this is the world, this is the pure, this is the spring, this is the sea , It is fertile [55] Fu [56] is wandering, it is sore, it is system, it is [57] eye, it is the entrance to my point, it is this shore, it is inner entrance.
眼見色是名眼入，耳鼻舌身入亦如是。
 Seeing form is the name of the eye, and the same is true for the ears, nose, tongue, and body.
云何意入？
 Why does Yun mean it?
意根是名意入。
 Yigen is the name of Yiru.
云何意入？
 Why does Yun mean it?
識陰是名意入。
 The knowledge of Yin is called the entry of mind.
云何意入？
 Why does Yun mean it?
心意識六識身七識界是名意入。
 The realm of mind, consciousness, six consciousnesses, body and seven consciousnesses is called mind entry.
云何意入？
 Why does Yun mean it?
若識過去未來現在、內外麁細、卑勝遠近，是名意入。
 If you recognize the past, future and present, internal and external differences, humbleness and distance, this is called mind penetration.
云何六識身？
 Why is the body of six consciousnesses?
眼識身、耳鼻舌身、意識身。
 Eyes, consciousness, body, ears, nose, tongue, and consciousness.
云何眼識身？
 How can the eyes recognize the body?
緣眼、緣色、緣明、緣思惟，以此四緣生識，已生今生當生不定，是名眼識身。
 Consciousness arises from these four conditions: eye, color, brightness, and thought. It has been born in this life and will be undetermined. This is called eye consciousness body.
云何耳鼻舌身意識身？
 Why are the ears, nose, tongue, body, and mind conscious?
緣意、緣法、緣思惟，以此三緣識已生今生當生不定，是名意識身。
 Conditioned consciousness, conditional dharma, and conditional thought, these three conditions of consciousness have been born in this life and will not be born indefinitely. This is called the consciousness body.
是名六識身。
 This is called the Six Consciousness Body.
[1]云何七識界？
 [1] What is the seven realms of consciousness?
眼識界、耳鼻舌身識界、意界意識界。
 The world of eyesight, ears, nose, tongue, body, and mind.
云何眼識界？
 How can you see the world?
若識眼根[A2]生色境界，已生今生當生不定，是名眼識界。
 If the consciousness eye [A2] produces the realm of form, it is uncertain whether it will be born in this life or not. This is called the realm of eye consciousness.
云何耳鼻舌身識界？
 Why are there ears, nose, tongue, body and consciousness?
若識身根主觸境界，已生今生當生不定，是名身識界。
 If the consciousness of the body touches the realm, it will be uncertain whether it will be reborn in this life or not. This is called the realm of body and consciousness.
云何意界？
 What is the meaning of Yun?
意知法念法，若初心已生今生當生不定，是名意界。
 If the mind knows the Dharma and thinks of the Dharma, if the original intention has been born in this life and will be undecided, this is called the realm of mind.
云何意識界？
 Where is the realm of consciousness?
若識相似，不離彼境界及餘相似心，已生今生當生不定，是名意識界。
 If the consciousness is similar, it will not be separated from that state and the remaining similar thoughts will be undetermined in this life and will be born in this life. This is called the realm of consciousness.
是名七識界。
 This is called the Seven Consciousness Realm.
云何過去識？
 Why did I know you in the past?
若識已滅是名過去識。
 If the consciousness has been extinguished, it is called past consciousness.
云何未來識？
 How can Yun know it in the future?
若識未生未出是名未來識。
 If the consciousness is not born yet, it is called future consciousness.
云何現在識？
 Why do you know me now?
若心生未滅是名現在識。
 If the mind is not destroyed, it is called present consciousness.
云何內識？
 Where is the knowledge?
若識受，是名內識。
 If there is feeling, it is called knowledge.
云何外識？
 How can I know outsiders?
若識不受，是名外識。
 If consciousness does not accept it, it is called external consciousness.
云何麁識？
 Where can I find knowledge?
若識欲界繫，是名麁識。
 If the realm of consciousness is connected with desire, it is called consciousness.
云何細識？
 How can I know it carefully?
若識色界繫、無色界繫不繫，是名細識。
 If the awareness of the form and formless realms is not connected, it is called subtle awareness.
云何卑識？
 Why do you think you are humble?
若識不善不善法報，若識非報非報法不適意，是名卑識。
 If one recognizes the retribution of unwholesome and unwholesome dharma, if one recognizes the retribution of non-retribution and non-retribution and does not suit one's will, this is called inferior consciousness.
云何勝識？
 Why is it better than knowledge?
若識善善法報，若識非報非報法[2]適意，是名勝識。
 If one recognizes the rewards of good and virtuous dharma, if one recognizes the rewards of non-retribution and non-retribution [2], this is the famous consciousness.
云何遠識？
 How far-sighted is the cloud?
若諸識[A3]相遠極相遠、不近不[3]近邊，是名遠識。
 If the consciousnesses [A3] are very far from each other, neither close nor [3] near, this is called distant consciousness.
云何近識？
 How close are you to the cloud?
若諸識相近極相近近邊，是名近識。
 If all consciousnesses are very close to each other, it is called near consciousness.
云何色入？
 What's the color of the cloud?
色界是名色入。
 The form realm is where name and form enter.
云何色入？
 What's the color of the cloud?
隨行色相是名色入。
 The accompanying form is name and matter.
云何色入？
 What's the color of the cloud?
若色可見有對、眼識所知，是名色入。
 If form can be seen and understood by eye consciousness, it is name and form.
云何色入？
 What's the color of the cloud?
若色入業法煩惱所生報，我分攝身好色非好色、姝妙非姝妙、妍膚非妍膚、嚴淨非嚴淨，若善心若不善心若無記心所起去來屈申迴轉身教，若外色眼識所知青黃赤白黑紫、麁細長短方圓、水陸光影煙雲塵霧氣明闇等，及餘外色眼識所知，是名色入。
 If color enters into the retribution caused by the defilements of karma, if the body is lustful, it is not lustful, beautiful is not beautiful, fair skin is not fair, pure is not pure, if the mind is good, if the mind is unwholesome, if there is no memory, the mind will come and go. Turn around and teach, if the external color eye consciousness knows blue, yellow, red, white, black and purple, long, thin, short, square, round, water, land, light, shadow, smoke, dust, mist, light and dark, etc., and the other external colors the eye consciousness knows, this is the name and form.
云何聲入？
 Where does the sound come from?
聲界是名聲入。
 The realm of sound is fame.
云何聲入？
 Where does the sound come from?
若色不可見有對、耳識所知，是名聲入。
 If the form cannot be seen, it can be known by the ear, and it is known by name.
云何聲入？
 Where does the sound come from?
若聲入業法煩惱所生報我分攝身好聲非好聲、眾妙聲非眾妙聲、[4]軟聲非[＊]軟聲，若善心不善心無記心所起集聲音句言語口教，若外聲耳識所知貝聲大鼓聲小鼓聲、箏聲箜篌聲銅鈸聲、舞聲歌聲伎樂聲悲聲、男聲女聲、人聲非人聲、眾生聲非眾生聲、去聲來聲、相觸聲、風聲雨聲水聲諸大相觸聲，及餘外聲耳識所知，是名聲入。
 If the sound enters into the retribution caused by the defilements of the karma, the good sound is not the good sound, the wonderful sound is not the wonderful sound, [4] the soft sound is not the [*] soft sound, if the good intention is not good and the mind has no memory, the sound is collected by the mind. Verbal teaching, if the external sounds are known to the ear, the sound of drums, drums, small drums, zithers, harp, harp, cymbals, dancing, singing, music, mourning, male and female voices, human voices are not human voices, and the voices of living beings are not the voices of living beings. The sound of coming and going, the sound of contact, the sound of wind, rain, water, and other great contact sounds, as well as the remaining external sounds, are known to the ear and are known by the name.
云何香入？
 Why is it so fragrant?
香界是名香入。
 The world of fragrance is called Xiangru.
云何香入？
 Why is it so fragrant?
若色不可見有對、鼻識所知，是名香入。
 If the form cannot be seen and is known by nose consciousness, it is called fragrance.
云何香入？
 Why is it so fragrant?
若香入業法煩惱所生報我分攝身好香非好香、[＊]軟香非[＊]軟香、適意香非適意香，若外香鼻識所知樹根香、樹心香樹膠香樹皮香、華香葉香果香、好香非好香，及餘外香鼻識所知，是名香入。
 If the fragrance enters the retribution body caused by the defilements of karma, the good fragrance is not a good fragrance, the [*] soft fragrance is not a [*] soft fragrance, and the pleasant fragrance is not a pleasant fragrance. The scent of gum, tree bark, flowers, leaves, fruit, good fragrance, not good fragrance, and other external fragrances are known to the nose, which are called incense.
云何味入？
 How does it taste?
味界是名味入。
 The taste world is called taste.
云何味入？
 How does it taste?
若色不可見有對、舌識所知，是名味入。
 If the form cannot be seen, it is known by the tongue consciousness, and it is the name and taste.
云何味入？
 How does it taste?
若[5]味入業法煩惱所生報我分攝身[6]甜[7]酢苦辛醎淡涎癊，若外味舌識所知若[＊]甜[＊]酢、若苦辛醎淡水汁，及餘外味舌識所知，是名味入。
 If [5] the taste enters into the karma and defilements, the retributive self body is absorbed [6] sweet [7] sour, bitter, pungent, and tasteless; if the external taste is known by tongue consciousness, [*] sweet [*] sour, if bitter Xinjiu fresh water juice and the remaining external tastes are known to the tongue, which are called tastes.
云何觸入？
 Yunhe touches it?
觸界是名觸入。
 Touching the boundary is called touching.
云何觸入？
 Yunhe touches it?
若色不可見有對、身識所知，是名觸入。
 If the form cannot be seen, it is known by the body consciousness, which is called contact.
云何觸入？
 Yunhe touches it?
若觸入業法煩惱所生報我分攝身冷熱輕重麁細[8]澁滑堅[＊]軟，若外觸身識所知若冷熱輕重麁細[＊]澁滑堅[＊]軟，及餘外觸身識所知，是名觸入。
 If the retribution caused by the defilements of the karma is touched, the cold and heat of the body are light and heavy, thin and fine [8], and the body is firm and soft [*]. ] soft, and the remaining external contact body consciousness is known, this is called contact.
云何法入？
 How can I enter?
法界是名法入。
 The Dharma Realm is called Dharma Realm.
云何法入？
 How can I enter?
受想行陰、若色不可見無對、若無為，是名法入。
 Feelings and thoughts are yin, if the form is invisible, there is no response, if there is no action, this is called the entry of dharmas.
云何法入？
 How can I enter?
受、想、思、觸、思惟、覺觀、見、慧、解脫、無貪、無恚、無癡、順信、悔、不悔、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、怖、使、生、老、死、命、結、無想定、得果、滅盡定、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命正身進正身除、智緣盡非智緣盡、決定法住緣、空處智、識處智、不用處智、非想非非想處智，是名法入。
 Feeling, perception, thought, contact, contemplation, awareness, view, wisdom, liberation, non-greed, non-hatred, non-delusion, obedience, regret, no regret, joy, joy, advancement of mind, elimination of mind, faith, desire, Not letting go, mindfulness, concentration, mental equanimity, doubt, fear, birth, old age, death, fate, knots, no thought concentration, fruition, cessation concentration, no precepts and teachings in body and speech, no precepts in body and speech, and no precepts in body and speech. Teach, there is a leakage body to enter and a leakage body to get rid of, right speech, right action, right livelihood, right body, enter into the right body, get rid of the right body, the end of the wisdom condition and the end of the non-wisdom condition, the determination of the dwelling condition, the wisdom of the place of emptiness, the wisdom of the consciousness, the wisdom of the place of no use, the wisdom of neither thinking nor non. Thinking about wisdom is called Dharma entry.
十二入，幾色、幾非色？
 Twelve entrances, how many colors and how many non-colors?
十色，一非色，一二分或色或非色。
 Among the ten colors, one is non-color, and the other two are either color or non-color.
云何十色？
 What are the ten colors of the cloud?
眼入耳鼻舌身入、色入聲香味觸入，是名十色。
 The eyes enter the ears, the nose, tongue enter the body, the colors enter the sound, the fragrance enters the touch, these are called the ten colors.
云何一非色？
 Yun He Yi Fei Lu?
意入，是名一非色。
 When one enters the mind, it is called one non-color.
云何一二分或色或非色？
 How can it be divided into two parts, color or non-color?
法入，是名一二分或色或非色。
 Dharma entry is called one or two divisions, either form or non-form.
云何法入色？
 How can I get into color?
身口非[9]戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命正身進正身除，是名法入色。
 The body and speech are not [9] precepts without teaching, there are leaks in the body and speech, there is no teaching, there are leaks in the body and there are leaks in the body to get rid of, right speech, right action, right livelihood, right body to enter and get rid of the right body, this is the name of Dharma entering the form.
云何法入非色？
 How can you enter non-color?
受想乃至滅盡定，智緣盡乃至非想非非想處智，是名法入非色。
 Feeling and thinking can lead to the cessation of samadhi, and the conditions of knowledge can lead to the knowledge of non-perception and non-perception. This is the name of Dharma entering non-materiality.
十二入，幾可見、幾不可見？
 Twelve entries, how much is visible and how much is invisible?
一可見，十一不可見。
 One is visible, eleven is invisible.
云何一可見？
 Yunheyi can be seen?
色入是，名一可見。
 When the color is present, the name can be seen.
云何十一不可見？
 Why is Eleven invisible?
九色入、意入、法入，是名十一不可見。
 The entry of the nine colors, the entry of the mind, and the entry of the law are called the eleven invisible.
十二入，幾有對、幾無對？
 Twelve entries, how many are correct and how many are not correct?
十有對，二無對。
 Ten are right, two are not right.
云何十有對？
 Yunhe is absolutely right?
十色入，是名十有對。
 The ten colors come in, which is called ten pairs.
云何二無對？
 Yunhe Er is wrong?
意入、法入，是名二無對。
 The mind enters and the law enters, these are called two uncorrected things.
十二入，幾聖、幾非聖？
 Twelve entries, how many are saints and how many are not saints?
十非聖，二二分或聖或非聖。
 Ten are not holy, and two or two are either holy or not.
云何十非聖？
 Why is this so unsage?
十色入，是名十非聖。
 When the ten colors enter, they are called the ten non-saints.
云何二二分或聖或非聖？
 How can it be divided into two parts: holy or not?
意入、法入，是名二二分或聖或非聖。
 The entry of mind and the entry of law are called two or two points, whether they are holy or not.
云何意入非聖？
 Why do you mean to become a non-saint?
若意入有漏，是名意入非聖。
 If there is leakage in the mind, it is called unsacred mind.
云何意入非聖？
 Why do you mean to become a non-saint?
若意識受陰，是名意入非聖。
 If the consciousness is clouded, it means that the mind has entered the non-sacred state.
云何意入非聖？
 Why do you mean to become a non-saint?
若意入非學非無學眼識乃至意識，是名意入非聖。
 If one's mind enters the realm of non-learned and unlearned vision and even consciousness, it is called the mind enters the realm of non-sage.
云何意入聖？
 Why do you want to become a saint?
若意入無漏，是名意入聖。
 If the mind has no leakage, it is called the mind entering the sage.
云何意入聖？
 Why do you want to become a saint?
若意入信根相應意界意識界，是名意入聖。
 If the mind enters the realm of consciousness corresponding to the faith root, it is called the mind entering the sage.
云何意入聖？
 Why do you want to become a saint?
若意入學無學，學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅。
 If one enters the school without learning, if one learns to leave the circle of disciples, and enters the holy path with a holy heart, if one firmly believes in the solid Dharma and the rest of the world, one sees the faults of one's conduct and observes the cessation of Nirvana.
如實觀苦集盡道，未得欲得、未解欲解、未證欲證，離煩惱修道。
 Observe the path of the accumulation of suffering as it really is, have not achieved what you want, have not solved what you want, and have not realized what you want.
見學人若須陀洹、斯陀含、阿那含觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹果，斯陀含果，阿那含果。
 If a student has sufficient insight knowledge of Sotapanna, Stradagami, and Anagami, and if he has the wisdom to contemplate the liberated mind, he will realize the fruit of recluse, if he has the fruit of Sotapanna, the fruit of Stragama, and the fruit of Anagami.
無學人欲得阿羅漢[1]果，未得聖法欲得，觀智具足，若智地若觀解脫心，即證阿羅漢果。
 Unlearned people want to achieve the fruit of Arahant [1] and have not yet obtained the Holy Dharma. If they have sufficient insight and wisdom, and if they contemplate the liberated mind with wisdom, they will achieve the fruit of Arahant.
若實人、若趣、若意界、若意識界、是名意入聖。
 If you are a real person, if you are interested, if you are in the realm of mind, if you are in the realm of consciousness, this is the meaning of becoming holy.
云何法入非聖？
 How can one become a non-sage?
若法入有漏，是名法入非聖。
 If there are leaks in the Dharma entry, it is called the Dharma entry and it is not holy.
云何法入非聖？
 How can one become a non-sage?
受受陰、想受陰、行受陰，若色不可見無對有漏、若非聖無為，是名法入非聖。
 If the form is invisible, there is no right or leakage, and if it is not holy and inactive, then it is called Dharma entering the non-holy state.
云何法入非聖？
 How can one become a non-sage?
法入非學非無學受想乃至無想定。
 The Dharma cannot be learned without learning, without thinking, or even without thinking.
初四色非聖，七無為，是名法入非聖。
 The first four colors are not holy, and the seven are inaction, which is called Dharma entering the non-holy state.
云何法入聖？
 How can I become a saint?
若法入無漏，是名法入聖。
 If the Dharma enters without any leakage, it is called the Dharma entering the holy state.
云何法入聖？
 How can I become a saint?
若信根、信根相應心數法，若法無緣無漏，是名法入聖。
 If the root of faith corresponds to the number of Dharma in the mind, and if the Dharma has no cause or leakage, it is called Dharma entering the Holy Spirit.
云何法入聖？
 How can I become a saint?
若法入學無學。
 If you don't get into school, you won't be able to study.
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅[2]道，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，離煩惱修道。
 If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions and contemplate the path of nirvana and cessation [2]. If he observes the path of the accumulation of suffering and suffering as it really is, he will not achieve what he desires and have no desire to be solved. Understanding, unfulfilled desire to attain enlightenment, leaving troubles and cultivating the Tao.
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹果、斯陀含果、若阿那含果。
 I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will realize the fruit of Samana, the fruit of Sotapanna, the fruit of Stragama, and the fruit of Anagami.
無學人欲得阿羅漢，未得聖法欲得，觀智具足，若智地若觀解脫心，即證阿羅漢果。
 Unlearned people want to be Arhats, and those who have not yet obtained the Holy Dharma want to attain it. If they have sufficient insight and wisdom, if they are wise enough to observe the liberated mind, they will achieve the fruit of Arhat.
若實人若趣，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命正身進正身除、智緣盡決定，是名法入聖。
 If a real person is interested, if there are feelings, thoughts, reflections, touches, thoughts, insights, views, wisdom, liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, and no hesitation, Mindfulness, concentration, equanimity of mind, attainment of results, cessation of cessation, right speech, right action, right livelihood, right body, right body and elimination, and complete determination of wisdom and conditions, this is called Dharma entering the sage.
十二入，幾有漏、幾無漏？
 With twelve entrances, how many leaks are there and how many are there no leaks?
十有漏，二二分或有漏或無漏。
 Ten points have leaks, and two or two points have leaks or no leaks.
云何十有漏？
 How could there be any leakage?
十色入，是名十有漏。
 The entry of ten colors is called ten leaks.
云何二二分或有漏或無漏？
 How can it be divided into two parts, with or without leakage?
意入、法入，是名二二分或有漏或無漏。
 The mind enters and the law enters, which is called two or two points, either with leakage or without leakage.
云何意入有漏？
 Why does it mean that there are leaks?
若意入有[3]愛，是名意入有漏。
 If the mind has [3] love, it is called the mind has leakage.
云何意入有漏？
 Why does it mean that there are leaks?
識受陰，是名意入有漏。
 Consciousness is subject to Yin, which means there is leakage in the mind.
云何意入有漏？
 Why does it mean that there are leaks?
意入非學非無學眼識乃至意識，是名意入有漏。
 When the mind enters without learning, it is not without knowledge or even consciousness. This is called the mind entering with leakage.
云何意入無漏？
 Why does Yun mean that there is no leakage?
若意入無[＊]愛，是名意入無漏。
 If one's mind is filled with [*] love, it is called one's mind that is filled with no leakage.
云何意入無漏？
 Why does Yun mean that there is no leakage?
若意入信根相應意界意識[4]界，是名意入無漏。
 If the mind enters the realm of consciousness [4] corresponding to the belief root, it is called the mind entering without leakage.
云何意入無漏？
 Why does Yun mean that there is no leakage?
若意入學若無學，學人離結使乃至即證阿羅漢果。
 If one enters school without learning, the learner will leave the knot and even achieve the fruit of Arahantship.
若實人、若趣、若意界意識界，是名意入無漏。
 If it is a real person, if it is an interest, if it is the realm of consciousness, it is called the infallibility of the mind.
云何法入有漏？
 Why is there any leakage in the law?
若法入有愛，是名法入有漏。
 If the Dharma enters with love, it is said that the Dharma enters with outflow.
云何法入有漏？
 Why is there any leakage in the law?
[5]受受陰、想受陰、行受陰，若色不可見無對有愛，是名法入有漏。
 [5] Feelings, thoughts, and actions, if the form is not visible and there is no love, then there is an outflow in the Dharma.
云何法入有漏？
 Why is there any leakage in the law?
若法入非學非無學受想，乃至無想定初四色，是名法入有漏。
 If the Dharma enters without learning, it is because there is no learning and perception, and even without the four primary colors of concentration, it is called Dharma entry with leakage.
云何法入無漏？
 How can there be no leakage?
若法入無愛，是名法入無漏。
 If the Dharma enters without love, it is called the Dharma entering without outflow.
云何法入無漏？
 How can there be no leakage?
若信根、信根相應心數法，若法無緣無愛，是名法入無漏。
 If the root of faith corresponds to the number of Dharma in the mind, if the Dharma has no connection and no love, it is called the Dharma entering without leakage.
云何法入無漏？
 How can there be no leakage?
若法入學若無學若無為，學人離結使乃至即證阿羅漢果。
 If one enters the Dharma without studying or doing anything, the student will leave the knot and even achieve the fruit of Arahantship.
若實人若趣，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無[6]癡、順信、悅喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命正身進正身除、智緣盡非智緣盡、決定法住緣、空處智、識處智、不用處智、非想非非想處智，是名法入無漏。
 If a real person is interested, if there are feelings, thoughts, reflections, touches, thoughts, insights, views, wisdom, liberation, non-delusion, obedience, joy, mind advancement, mind elimination, faith, desire, and no hesitation , mindfulness, concentration, mental equanimity, attainment of results, cessation of cessation, right speech, right action, right livelihood, right body, right body, elimination of the conditions of wisdom and non-wisdom, determination of the abiding condition of the Dharma, wisdom of the place of emptiness, wisdom of the place of consciousness, wisdom of the place of no use, The knowledge of non-perception and non-perception is called the infallibility of Dharma.
有愛無愛、有求無求、當取非當取、有取無取、有勝無勝，亦如是。
 There is love but not love, there is seeking but not seeking, there is what should be taken but not what should be taken, there is taking but not taking, there is victory but no victory, it is the same.
十二入，幾受、幾非受？
 Twelve entrances, how many feelings and how many non-feelings?
五受，七二分或受或非受。
 Five feelings, seventy-two points are either feelings or non-feelings.
云何五受？
 What are the five feelings?
眼入耳鼻舌身入，是名五受。
 It enters the eyes, ears, nose, tongue and body. These are called the five feelings.
云何七二分或受或非受？
 How can the seventy-two points be said to be receiving or not receiving?
色入聲香味觸入、意入、法入，是名七二分或受或非受。
 Forms enter, sounds, fragrances enter, thoughts enter, and dharmas enter. This is called the seven-two points, either receiving or not receiving.
云何色入受？
 What is the color of the cloud?
若色入若內，是名色入受。
 If the form enters the inner part, it is the name and form that enters the feeling.
云何色入受？
 What is the color of the cloud?
若色入業法煩惱所生報我分攝身好色非好色、姝妙非姝妙、妍膚非妍膚、嚴淨非嚴淨，若受心所起去來屈申迴轉身教，是名色入受。
 If form enters into the retribution caused by the defilements of the karma, the body is lustful but not lusty, beautiful but not beautiful, fair skin is not fair, and pure is not pure. by.
云何色入非受？
 Why is it that the color is not felt?
若色入外，是名色入非受。
 If form enters outside, it means that name and form enter without feeling.
云何色入非受？
 Why is it that the color is not felt?
色入若善不善無記非我分攝，若善心不善心、非報非報法心所起去來屈申迴轉，若外色眼識所知，是名色入非受。
 If the form enters, if it is wholesome and not wholesome, it is not self-conscious. If the mind of kindness is not wholesome, and if the mind of non-retributive and non-retributive Dharma arises, it twists and turns, if the external form and eye consciousness can recognize it, it is name and form that enters and is not a feeling.
云何聲入受？
 How can I accept it?
若聲入內聲入，是名聲入受。
 If the sound enters the mind, it is the sound of the name entering.
云何聲入受？
 How can I accept it?
若聲入業法煩惱所生報我分攝身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲、受心所起集聲音句語言口教，是名聲入受。
 If the sound enters into the karma and is caused by the defilements, the good sound is not the good sound, the wonderful sound is not the wonderful sound, the soft sound is not the soft sound, and the sound, sentence, language, or oral instruction arises from the mind of receiving, this is the reputation entering the feeling.
云何聲入非受？
 Why is it that there is no feeling?
若聲入外？
 If the sound comes outside?
是名聲入非受。
 It's a reputation that is beyond recognition.
云何聲入非受？
 Why is it that there is no feeling?
若聲入若善不善無記非我分攝，若善心不善心非報非報法心所起集聲音句言語口教，若外聲[7]耳識所知，是名聲入非受。
 If the sound comes in, whether it is good or bad, it has no memory, it is not self-involved. If the heart is good and not good, the heart is neither retribution nor retribution. If the sound comes from the heart of the Dharma, it is a collection of sounds, sentences, words and oral instructions. If the external sound [7] is known to the ear, the sound is not received.
云何香入受？
 Why is it so fragrant?
若香入內香入，是名香入受。
 If the fragrance enters the body and the fragrance enters, it is called the reception of the fragrance.
云何香入受？
 Why is it so fragrant?
若香入業法煩惱所生報我分攝身好香非好香、軟香非軟香、適意香非適意香，是名香入受。
 If the fragrance enters the body of the retributive self caused by the defilements of the karma, a good fragrance is not a pleasant fragrance, a soft fragrance is not a soft fragrance, and a pleasant fragrance is not a pleasant fragrance, this is called the reception of fragrance.
云何香入非受？
 Why is the fragrance so unbearable?
若香入外，若外香鼻識所知，樹根香樹心香樹膠香樹皮香、葉香花香果香、好香非好香，及餘外香鼻識所知，是名香入非受。
 If a fragrance enters the outside, if the external fragrance is known to the nose consciousness, the smell of tree roots, the fragrance of tree heart, the fragrance of gum, the fragrance of bark, the fragrance of leaves, the fragrance of flowers and fruits, the good fragrance is not good fragrance, and the remaining external fragrance is known to the nose consciousness, this is called fragrance entering. Not received.
云何味入受？
 How can I enjoy it?
若味入內味入，是名味入受。
 If the taste enters and the taste enters, it is called the taste entering.
云何味入受？
 How can I enjoy it?
若味入業法煩惱所生報我分攝身[＊]甜[＊]酢苦辛醎淡涎癊，是名味入受。
 If the taste enters the body of the retribution body caused by the defilements of the karma [*] sweet [*] sour, bitter, pungent, and light-salivating, this is called the taste entering the body.
云何味入非受？
 Why does it taste like a non-feeling?
若味入外，若外味舌識所知，若[＊]甜[＊]酢若苦辛若醎淡，若水若汁及餘外味舌識所知，是名味入非受。
 If the taste enters the outside, if the external taste is known by the tongue consciousness, if [*] sweet, [*] wine, bitter, pungent, if liquor is bland, if water is like juice and the remaining external taste is known by the tongue consciousness, this is called the entry of taste and is not a feeling.
云何觸入受？
 How can I feel it?
若觸入內，是名觸入受。
 If it touches inside, it is called feeling of touching.
云何觸入受？
 How can I feel it?
若觸入業法煩惱所生報我分攝身冷熱輕重麁細澁滑堅軟，是名觸入受。
 If the retributive self caused by the defilements of the karma is touched, the body is cold and hot, light and heavy, thin, smooth, hard and soft, this is called touching and feeling.
云何觸入非受？
 Why can't you touch it and not feel it?
若外觸入身識所知，若冷若熱、若輕若重、若麁若細、若澁若滑、若堅若軟，及餘外觸身識所知，是名觸入非受。
 If external contact enters the body consciousness, whether it is cold or hot, light or heavy, flat or thin, soft or slippery, hard or soft, and the rest of the external contact is known to the body consciousness, this is called contact and non-feeling.
云何意入受？
 Why do you want to accept it?
若意入內，是名意入受。
 If the mind enters, it is called the mind entering.
云何意入受？
 Why do you want to accept it?
若意入業法煩惱所生報我分攝眼識乃至意識，是名意入受。
 If the mind enters into the retributive self caused by the defilements of the karma, it captures the eye consciousness and even the consciousness, which is called the mind entering the feeling.
云何意入非受？
 Why do you want to feel something you don't want?
若意入外，是名意入非受。
 If the mind enters the outside world, it is called the mind entering the outside world.
云何意入非受？
 Why do you want to feel something you don't want?
若意入善不善無記非我分攝眼識乃至意識，是名意入非受。
 If the mind enters the realm of good or bad without remembering the non-self, it involves the eye consciousness or even the consciousness, this is called the mind entering the feeling of non-self.
云何法入受？
 How can I accept it?
若法入內，是名法入受。
 If the Dharma enters the body, it is called the Dharma entering the body.
云何法入受？
 How can I accept it?
若法入業法煩惱所生報我分攝，受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生命、有漏身進，是名法入受。
 If the dharma enters into the retribution self-participation arising from the defilements of karma, feeling, thinking, thought, contact, contemplation, awareness, insight, insight, wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, and thought, Fear, life, and leakage enter the body, which is called Dharma entry.
云何法入非受？
 How can one enter non-feeling?
若法入外，是名法入非受。
 If the Dharma enters the outside, it is called the Dharma entering and not receiving.
云何法入非受？
 How can one enter non-feeling?
若法入善不善無記非我分[1]攝，除命，餘法入非受，是名法入非受。
 If the dharma enters into something good or bad, it is not recorded that it is not a self [1], and the destiny is eliminated, the remaining dharma enters into non-feeling, which is called the dharma into non-feeling.
內外亦如是。
 The same is true inside and outside.
十二入，幾有報、幾無報？
 Twelve entries, how many rewards will there be and how many will there be no rewards?
八無報，四二分或有報或無報。
 Eight points have no retribution, and four and two points have either retribution or no retribution.
云何八無報？
 Why is there no retribution?
眼入耳鼻舌身入、香入[A4]味入觸入，是名八無報。
 Eyes, ears, nose, tongue, body, fragrance [A4] Taste, touch, these are called the Eight Unrequited Retributions.
云何四二分或有報或無報？
 Why does it mean that there is reward or no reward in four or two points?
色入、聲入、意入、法入，是名四二分或有報或無報。
 The entry of form, the entry of sound, the entry of mind, and the entry of law are called the four or two points, either with or without reward.
云何色入有報？
 How can you be rewarded?
若色入報法，是名色入有報。
 If form enters the law of retribution, it is name and form that enters the retribution.
云何色入有報？
 How can you be rewarded?
若色入善不善心，善不善心所起去來屈[2]申迴轉，是名色入有報。
 If form enters the wholesome and unwholesome mind, and the wholesome and unwholesome mind arises, bends, and turns [2], this name and form will be rewarded.
云何色入無報？
 Why is it that there is no retribution?
若色入報、若色入非報，非報法身好色非好色、姝妙非姝妙、妍膚非妍膚、嚴淨非嚴淨、無記心所起去來屈申迴轉，若外色眼識所知，是名色入無報。
 If the color enters the reward, if the color enters the non-retribution, the non-retributive Dharma body is not lustful, beautiful but not beautiful, beautiful skin is not beautiful, fair skin is not fair skin, strict and pure is not strict and pure, and there is no memory of the mind that arises, twists and turns, if the external color is recognized by the eye As far as I know, there is no reward for the entry of name and form.
云何聲入有報？
 How can you say that there will be a reward for entering?
若聲入報法，是名聲入有報。
 If the sound enters the law of retribution, then the reputation will have retribution.
云何聲入有報？
 How can you say that there will be a reward for entering?
聲入若善若不善，善心不善心所起集聲音句言語口教，是名聲入有報。
 Whether the sound is good or bad, whether it is a good or bad mind, the sound is collected in sentences, spoken or spoken, and the reputation is rewarded.
云何聲入無報？
 Why is it that there is no retribution?
若聲入報？
 Ruosheng reported?
若聲入非報，非報法身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲、若無記心所起集聲音句言語口教、若外聲耳識所知，是名聲入無報。
 If the sound comes into non-retribution, if it is not the retribution of the dharma body, the good sound is not good sound, if the many wonderful sounds are not all wonderful sounds, if the soft sound is not soft sound, if there is no memory of the sound that comes from the mind, the speech, speech, or oral instruction, if the external sound is known by the ear consciousness, It's a reputation that goes without reward.
云何意入有報？
 Why do you think there will be a reward for entering?
若意入報法，是名意入有報。
 If the mind enters the law of retribution, it is called the intention to enter the law of retribution.
云何意入有報？
 Why do you think there will be a reward for entering?
除意入善報，餘意入善不善意界意識界，是名意入有報。
 Except for the intention to enter the good reward, the rest of the intention enters the realm of good and unwholesome consciousness. This is called the intention to enter the reward.
云何意入無報？
 Why do you mean that there will be no reward?
若意入報、若意入非報，非報法眼識乃至意識，是名意入無報。
 If the mind enters the reward, if the intention enters the non-retribution, the non-retribution Dharma eye consciousness and even the consciousness are called the intention entering the non-retribution.
云何法入有報？
 How can there be rewards for entering?
若法入報法，是名法入有報。
 If the law enters the law of retribution, this is called the law entering the law of retribution.
云何法入有報？
 How can there be rewards for entering?
除法入善報，餘法入善有為，若不善受想乃至煩惱、使、結，二定法入一切色，是名法入有報。
 If the dharma is divided into good rewards, the remaining dharma will be rewarded with good deeds. If the unwholesome feelings and thoughts lead to troubles, emotions, and knots, the two concentration methods will be entered into all forms, which is called the dharmas that will be rewarded.
云何法入無報？
 How can one enter without retribution?
若法入報[3]法、入非報，非報法除無貪、無恚、無[4]癡、煩惱、使、結、身口非戒無教，餘法入無報。
 If the Dharma enters the retribution [3] Dharma, it enters the non-retribution. The non-retribution Dharma is free from greed, hatred, ignorance, troubles, confusion, knots, body and speech without discipline and teaching, and the rest of the Dharma enters without retribution.
十二入，幾心、幾非心？
 Twelve entrances, how many hearts and how many non-minds?
一心，十一非心。
 One heart, eleven things are not the heart.
云何一心？
 Yunhe Yixin?
意入，是名一心。
 Intention is called one-heartedness.
云何十一非心？
 Why is Shiyi not the heart?
除意入，餘非心，是名十一非心。
 Except for the entry of thoughts, the rest is not the heart. This is called the eleven non-hearts.
十二入，幾心相應、幾非心[5]相應？
 With the twelve entrances, how many hearts correspond and how many non-minds [5] correspond?
十非心相應，一不說心相應非心相應，一二分或心相應或非心相應。
 Ten are not heart-corresponding, one is not heart-corresponding but not heart-corresponding, one or two are either heart-corresponding or non-heart-corresponding.
云何十非心相應？
 Why is it that the heart is not corresponding?
十色入，是名十非心相應。
 The entry of the ten colors is called the corresponding ten non-minds.
云何一不說心相應非心相應？
 Why don't you say that mind correspondence is not heart correspondence?
意入，是名一不說心相應非心相應。
 Mind entry is a name that does not mean that the mind corresponds to the heart.
云何一二分或心相應或非心相應？
 How can one and two points be divided into two parts, whether the heart corresponds or the non-heart corresponds?
法入，是名一二分或心相應或非心相應。
 Dharma entry is called one or two divisions, either mental correspondence or non-mental correspondence.
云何法入心相應？
 How can it enter the heart and respond accordingly?
若法入心數受想乃至煩惱使，是名法入心相應。
 If the Dharma enters the mind and is subject to thoughts and even worries, it is called the corresponding Dharma entering the mind.
云何法入非心相應？
 How can the law enter the non-mind corresponding state?
若法入非心所生，乃至非想非非想處智，是名法入非心相應。
 If the dharmas are not born in the mind, and are neither thought nor thought, this is called the dharma-entrance corresponding to the non-mind.
十二入，幾心數、幾非心數？
 Twelve entries, how many are in the heart and how many are not in the heart?
十一非心數，一二分或心數或非心數。
 Eleven is not the number of the heart, and one or two is either the number of the heart or not the number of the heart.
云何十一非心數？
 Why is eleven not the number of your heart?
十色入、意入，是名十一非心數。
 The ten colors enter and the mind enters, which is called the eleven non-mental numbers.
云何一二分或心數或非心數？
 How can one or two points be divided into mental numbers or non-mental numbers?
法入，是名一二分或心數或非心數。
 Dharma entry is called one or two points, or the number of the mind or the number of the non-mind.
云何法入心數？
 How can you enter the number in your heart?
若法入有緣受想乃至煩惱使，是名法入心數。
 If the Dharma enters the mind due to predestined thoughts, thoughts and even defilements, it is called the number of Dharma entering the mind.
云何法入非心數？
 How can you enter the number that is not in your mind?
若法入無緣生乃至非想非非想處智，是名法入非心數。
 If the Dharma enters into the non-conditioned mind and even occurs in the non-perception, non-non-perception, it is called the Dharma entering into the non-mind.
十二入，幾緣、幾非緣？
 Twelve entrances, how many are destined or not?
一緣，十非緣，一二分或有緣或非緣。
 One is predestined, ten are not predestined, one or two are either predestined or not.
云何一緣？
 What's the fate?
意入，是名一緣。
 Intention is the name of fate.
云何十無緣？
 Yun He Shi has no chance?
十色入，是名十無緣。
 The ten colors entering are called the ten undestined.
云何一二分或緣或非緣？
 How can one or two points be determined by fate or not?
法入，是名一二分或緣或非緣。
 Dharma entry is called one or two points, either conditioned or not.
云何法入緣？
 How can I get involved?
若法入心數受想乃至煩惱使，是名法入緣。
 If the Dharma enters the mind and causes thoughts and even defilements, it is called the Dharma entering the mind.
云何法入無緣？
 How can one enter the realm of no destiny?
若法入非心數生乃至非想非非想處智，是名法入無緣。
 If the Dharma enters the non-mind for several lifetimes and even reaches the knowledge of non-perception and non-perception, it is called the entry of the Dharma without conditions.
十二入，幾共心、幾非共心？
 Twelve entrances, how much are we sharing the same mind and how many are we not sharing the same mind?
十一非共心，一二分或共心或非共心。
 Eleven points are not shared, and one or two points are either shared or not shared.
云何十一非共心？
 Why is it that the eleventh year is not the same?
十色入、意入，是名十一非共心。
 The entry of the ten colors and the entry of the mind is called the eleven non-common minds.
云何一二分或共心或非共心？
 How can one or two points be divided into shared minds or non-shared minds?
法入，是名一二分或共心或非共心。
 Dharma entry is called one or two divisions, either common mind or non-shared mind.
云何法入共心？
 How can we gain common ground?
若法入隨心轉，共心生共住共滅，受想乃至煩惱使、有漏身口戒無教、有漏身進有漏身除、正語正業正命正身進正身除，是名法入共心。
 If the Dharma enters and turns around according to the mind, the mind arises, lives and perishes together, thoughts and worries are caused, there are leaks in the body and speech, there is no instruction, there are leaks in the body, there are leaks in the body to eliminate, right speech, right action, right livelihood, right body, correct body to enter and eliminate, this is called Dharma. Into the common heart.
云何法入非共心？
 How can one enter the non-common mind?
若法入不隨心轉，不共心生不共住不共滅生，乃至非想非非想處智，是名法入非共心。
 If the Dharma enters and does not follow the mind, does not arise in the same mind, does not live in the same mind, and does not exist in the same mind, and leads to the knowledge of non-perception, non-non-perception, this is called the entry of the Dharma into the non-common mind.
隨心轉不隨心轉亦如是。
 The same is true whether you follow your heart or not.
十二入，幾業、幾非業？
 Twelve entries, how many karma and how many non-karma?
九非業，三二分或業或非業。
 Nine are non-karma, and three and two are either karma or non-karma.
云何九非業？
 What's wrong with Jiu Fei's career?
眼入耳入鼻入舌入身入意入、香入味入觸入，是名九非業。
 The eyes enter the ears, the nose enters the tongue, the body enters the mind, the fragrance enters the taste, the touch enters, these are called nine non-karma.
云何三二分或業或非業？
 How can it be divided into three or two, whether it is a career or a non-karma?
色入、聲入、法入，是名三二分或業或非業。
 The entry of form, the entry of sound, and the entry of law are called the three or two divisions, either karma or non-karma.
云何色入業？
 Yun Hese enters the industry?
若善心不善心無記心所起去來屈申迴轉身教，是名色入業。
 If the virtuous mind is not virtuous and the mind has no memory of what it is, it is the mind and body that have entered the karma.
云何色入非業？
 Why is it so bad?
身好色非好色、姝妙非姝妙、妍膚非妍膚、嚴淨非嚴淨，若外色眼識所知，是名色入非業。
 A good-looking body is not good-looking, a good-looking body is not a good-looking person, a fair skin is not a fair-skinned body, a pure body is not a pure and pure body.
云何聲入業？
 Yun Hesheng entered the industry?
若善心不善心無記心所起集聲音句言語口教？
 If the heart is not kind, the mind has no memory, and the voice, sentence, speech, or oral instruction arises from the mind?
是名聲入業。
 It’s fame that leads to entry into the industry.
云何聲入非業？
 Yunhe Sheng entered the non-professional industry?
[1]若好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲、若外聲耳識所知，是名聲入非業。
 [1] If a good sound is not a good sound, a wonderful sound is not a wonderful sound, a soft sound is not a soft sound, and if the external sound is not recognized by the ear, then the reputation has entered the wrong karma.
云何法入業？
 How can I enter the industry?
思身口非戒無教、有漏身口戒無教、正語正業正命，是名法入業。
 Thinking, body and speech are not precepts and there is no teaching, there is leakage in the body and speech, there is no discipline and no teaching, right speech, right action and right livelihood are the Dharma that enter the industry.
云何法入非業？
 How can one enter non-karma?
除思身口非戒無教、有漏身口戒無教、正語正業正命，餘法入非業，是名法入非業。
 Except for thinking, body and speech, which are not precepts and teachings, having leakage, body and speech, precepts and no teachings, right speech, right actions and right livelihood, the rest of the Dharma enters the non-karma, which is called the Dharma entering the non-karma.
十二入，幾業相應，幾非業相應？
 Twelve entries, how many karma correspond to it, and how many non-karma correspond to it?
一業相應，十非業相應，一三分或業相應或非業相應或不說業相應非業相應。
 One karma corresponds, ten non-karma corresponds, one or three karma corresponds or non-karma corresponds, or it is not said that karma corresponds and non-karma corresponds.
云何一業相應？
 Why does this industry correspond?
意入，是名一業相應。
 Entering the mind is called corresponding karma.
云何十非業相應？
 Why is it so non-karma-related?
十色入，是名十非業相應。
 The entry of the ten colors is called the corresponding ten non-karma.
云何一三分或業相應或非業相應或不說業相應非業相應？
 How can one or three points be related to karma or non-karma, or not to say that karma corresponds to non-karma?
法入，是名一三分或業相應或非業相應或不說業相應非業相應。
 Dharma entry is called one or three points, either karma corresponding or non-karma corresponding, or not said karma corresponding or non-karma corresponding.
云何法入業相應？
 How can I respond to entry into the industry?
若法入思相應，除思，餘受想乃至煩惱使，是名法入業相應。
 If the Dharma enters the mind and corresponds to it, except for the thought, the rest will be caused by thoughts and even troubles. This is called the Dharma entering the action and corresponding.
云何法入非業相應？
 How can one enter non-karma?
若法入非思相應生，乃至非想非非想處智，是名法入非業相應。
 If the dharma enters into non-contemplation and corresponds to it, and even the knowledge of non-perception and non-non-contemplation arises, this is called the dharma into non-karma corresponding.
云何法入不說業相應非業相應？
 How can the law not say that karma corresponds to karma and does not correspond to karma?
思，是名法入不說業相應非業相應。
 Thinking about it, this is called Dharma entry. It does not say that karma corresponds to karma, but karma does not correspond to karma.
十二入，幾共業、幾不共業？
 How many of the twelve elements share common karma and how many do not?
一共業，十非共業，一二分或共業非共業。
 One is a common karma, ten is not a common karma, one or two points or a common karma is not a common karma.
云何一共業？
 What is the common industry?
意入，是名一共業。
 Intention is the name of common karma.
云何十非共業？
 Why are they not sharing the same industry?
十色入，是名十非共業。
 The ten colors enter, which is called the ten non-common karma.
云何一二分或共業或非共業？
 How can one or two be divided into common karma or non-common karma?
法入？
 Legal entry?
是名一二分或共業或非共業。
 It's called one or two points, either common or non-common.
云何法入共業？
 How can we join the common industry?
若法入隨業轉，共業生共住共滅，受、想、定心、思、觸乃至煩惱、使、無想定、滅盡定，有漏身口戒無教、有漏身進有漏身除、正語正業正命正身進正身除，是名法入共業。
 If the law enters and changes with the karma, the common karma arises, lives, and perishes together, and the feelings, thoughts, concentration, thought, and contact can lead to troubles, causes, non-thought concentration, and cessation concentration. Eliminating the leakage of the body, right speech, right action, right livelihood, right body, right body, and right body are called Dharma and common deeds.
云何法入非共業？
 How can one enter the non-common industry?
法入若不隨業轉，不共業生不共住不共滅，不定心、思、生老死、命、結、得果，身口非戒無教、有漏身口戒無教、有漏身進、九無為，是名法入非共業。
 If the Dharma enters and does not follow the karma, does not share the karma, arises, lives together, or dies together, does not focus on the mind, thoughts, life, old age, death, life, consequences, and results, the body and speech have no precepts and no teachings, there are leaks in the body and speech, no precepts, no teachings, and there are leaks Entering the body and doing nothing, this is called Dharma entering non-common karma.
隨業轉不隨業轉亦如是。
 The same is true whether you change with your career or not.
十二入，幾因、幾非因？
 Twelve entries, how many causes and how many non-causes?
一因，七非因，四[2]二分或因或非因。
 One cause, seven non-causes, four [2] two points, either cause or non-cause.
云何一因？
 What's the reason?
意入，是名一因。
 Intention is the name of one cause.
云何七非因？
 Why are there seven non-causes?
眼入耳入鼻入舌入身入、香入味入，是名七非因。
 The eyes enter the ears, the nose enters the tongue, the body enters, and the fragrance enters the taste. These are called the seven non-causes.
云何四二分或因或非因？
 Why is it divided into two parts: cause or non-cause?
色入、聲入、觸入、法入，是名四二分或因或非因。
 The entrance of form, the entrance of sound, the entrance of touch, and the entrance of law are called the four dichotomies, either cause or non-cause.
云何色入因？
 What is the color of the cloud?
色入若報法，是名色入因。
 The entry of form is like retribution, which is the cause of entry of name and form.
云何色入因？
 What is the color of the cloud?
色入若善心不善心所起去來屈申迴轉身教，是名色入因。
 If the form enters, the wholesome and unwholesome mind arises, turns around, and teaches, which is the cause of the name and form.
云何色入非因？
 Why is it so beautiful?
色入若報、色入若非報，非報法身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，無記心所起去來迴轉屈申身教，若外色眼識所知，是名色入非因。
 If color enters as retribution, if color enters as non-retribution, the non-retribution Dharma body is lustful but not lustful, strict is not strict, fair skin is not fair skin, strict and pure is not strict and pure, without remembering the mind, it goes back and forth. As far as we know, it is name and form that are not the cause.
云何聲入因？
 Why does Yun Sheng enter the cause?
若聲入報法，是名聲入因。
 If the sound enters the law of retribution, then the reputation enters the cause.
云何聲入因？
 Why does Yun Sheng enter the cause?
若聲入善不善，若善心不善心所起集聲音句言語口教，是名聲入因。
 If the sound is good or bad, if the mind is good or bad, if the mind is not good, then the sound, sentences, words and oral teaching will be the cause of fame.
云何聲入非因？
 Why is it that there is no reason for sound?
若聲入報、若聲入非報，非報法身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所起集聲音句言語口教，若外聲耳識所知，是名聲入非因。
 If the sound enters the reward, if the sound enters the non-retribution, if the sound is not the reward, the good sound is not the good sound, the many wonderful sounds are not the many wonderful sounds, the soft sound is not the soft sound, the collected sounds that arise from the mind are not spoken, and if the external sounds are heard, Knowing what is known is the reason for fame.
云何觸入[3]因？
 Why does it touch [3] cause?
四大，地大水大風大火大，是名觸入因。
 The four elements, earth, water, wind, and fire, are called the causes of contact.
云何觸入非因？
 Why does it touch the non-cause?
除四大，餘觸入法，是名觸入非因。
 Except for the four elements, the rest touches the Dharma, which is called touching the non-cause.
云何法入因？
 How can I find out the cause?
法入緣、若法入非緣有報，除得果，餘法入非緣善報，受想乃至煩惱使二定結一切色，是名法入因。
 If the dharma enters the condition, if the dharma enters the non-condition, there will be a reward. In addition to the result, the remaining dharma will enter the non-condition and have good rewards. Thoughts and even troubles will cause the two concentration to tie up all the colors. This is called the cause of the dharma entering.
云何法入非因？
 How can there be a non-cause?
若法入緣、[4]無報、不共業，生老死、命、得果、有漏身進九、無為，是名法入非因。
 If the law enters the condition, [4] there is no retribution, no common karma, birth, old age, death, fate, and fruit, there is leakage, the body enters the nine, and there is no action, this is called the law entering the non-cause.
[5]◎
 [5]◎
◎[6]十二入，幾有因、幾無因？
 ◎[6] How many of the twelve entrances have causes and how many have no causes?
十一有因，一二分或有因或無因。
 Eleven has a cause, and one or two may have a cause or not.
云何十一有因？
 Why is there a reason for Eleven?
十色入、意入，是名十一有因。
 The entry of ten colors and the entry of mind are called eleven causes.
云何一二分或有因或無因？
 How can it be divided into two parts, with or without a cause?
法入，是名一二分或有因或無因。
 Dharma entry is called one or two points, either with a cause or without a cause.
云何法入有因？
 How can there be a reason for the entry of dharma?
若法入有緒受想乃至正身除，是名法入有因。
 If the Dharma enters with thoughts, thoughts, and even the body is eliminated, it is called the Dharma entering with a cause.
云何法入無因？
 How can there be no cause?
若法入無[7]緒智緣盡乃至非想非非想處智，是名法入無因。
 If the Dharma enters into nothingness [7] and all the conditions of thought and wisdom are exhausted, and even the knowledge of non-perception and non-perception is reached, this is called the Dharma entering without cause.
有緒無緒、有[8]因[9]無因、有緣無緣、有為無為，亦如是。
 There is a thread but no thread, there is [8] a cause [9] but no cause, there is a condition but no condition, there is action but no action, it is the same.
十二入，幾知、幾非知？
 Twelve entrances, how much do you know and how much do you not know?
一切知如事知見。
 Everything is known as knowing everything.
十二入，幾識、幾非識？
 Twelve entrances, how much consciousness and how much non-consciousness?
一切識意識如事識。
 All consciousness is like matter consciousness.
十二入，幾解、幾非解？
 Twelve entrances, how many solutions or not solutions?
一切解如事知見。
 All solutions are as clear as seeing things.
十二入，幾了、幾非了？
 Twelve, how many are there or what are they?
一切了如事知見。
 Everything is as clear as a matter of fact.
十二入，幾斷智知、幾非斷智知？
 Twelve entrances, how much does it cut off wisdom and knowledge, and how much does it not cut off wisdom and knowledge?
八非斷智知，四二分或斷智知或非斷智知。
 Eight is non-cutting wisdom and knowledge, and four and two are divided into either cutting-off wisdom and knowledge or non-cutting wisdom and knowledge.
云何八非斷智知？
 Why does Bafei cut off wisdom and knowledge?
眼入耳入鼻入舌入身入、香入味入觸入，是名八非斷智知。
 The eyes enter the ears, the nose enters the tongue, the body enters, the fragrance enters the taste, and the touch enters. These are called the eight non-defeating wisdom and knowledge.
云何四二分或斷智知或非斷智知？
 How can it be divided into two parts, namely, the wisdom and knowledge that are cut off or the knowledge that is not cut off from the wisdom and knowledge?
色入、聲入、意入、法入，是名四二分或斷智知或非斷智知。
 The entry of form, the entry of sound, the entry of mind, and the entry of dharma are called the four dichotomies, or the knowledge that is cut off or the knowledge that is not cut off.
云何色入斷智知？
 How can I enter the realm of wisdom and knowledge?
若色入不善，不善心所起去來屈申迴轉身教，是名色入斷智知。
 If the form enters into the unwholesome state, and the unwholesome mind arose, it will turn around and teach, this is the knowledge and knowledge that the name and form enter into the world.
云何色入非斷智知？
 Why is it that the color is so deep that it cuts off wisdom and knowledge?
色入若善若無記，身好色非好色、妍膚非妍膚、嚴淨非嚴淨，若善心若無記心所起去來屈[1]申迴轉身教，若外色眼識所知，是名色入非斷智知。
 If the appearance is good, if there is no memory, if the body is beautiful but not lustful, if the fair skin is not fair, if the pure is not strict, if the mind is good, if there is no memory, the mind will rise and fall. This is when name and form enter the realm of non-knowledge.
云何聲入斷智知？
 How can the voice of Yun enter the realm of wisdom and knowledge?
若聲入不善，不善心所起集聲[2]音句言語口教，是名聲入斷智知。
 If the sound enters into the unwholesome, the sound that arises from the unwholesome mind [2] and the sound, sentence, speech, and oral teaching will enter into the wisdom and knowledge of the end of the world.
云何聲入非斷智知？
 Why does it sound like entering the wrong world and cutting off wisdom and knowledge?
若聲善[3]若無記，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若善心若無記心所起集聲音句言語口教，若外聲耳識所知，是名聲入非斷智知。
 If the voice is good [3] If there is no memory, the good voice of the body is not the good voice, the wonderful voice is not the many wonderful voices, the soft voice is not the soft voice, if the good heart is not remembered, the voice is collected, the words are spoken, and the external voice is the ear. Knowing what is known is the knowledge of fame that has entered the realm of non-judgment.
云何意入斷智知？
 What does it mean to enter into the realm of knowledge?
若意入不[4]善意界意識界，是名意入斷智知。
 If the mind enters the world of consciousness that is not [4] the world of good intentions, it is called the mind entering the realm of broken wisdom.
云何意入非斷智知？
 Why does it mean that entering the wrong world will cut off wisdom and knowledge?
意入若善若無記眼識乃至意識，是名意入非斷智知。
 If the mind enters into a good state, if there is no eye consciousness or even consciousness, it is called the mind to enter into non-interrupted wisdom and knowledge.
云何法入斷智知？
 How can one enter into the realm of wisdom and knowledge?
若法入不善受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不[5]悔、悅、喜、心進、信、欲、念、[6]疑、怖、煩惱、使、結、身口非戒無教、有漏身進，是名法入斷智知。
 If the dharma enters into unwholesome feelings, thoughts, reflections, contact, thoughts, insights, views, wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, thought, [6] doubt, fear , troubles, problems, knots, non-precepts and teachings in body and speech, and leakage in the body, this is called the entry of Dharma into the wisdom and knowledge.
云何法入非斷智知？
 How can one enter into non-existence and cut off wisdom and knowledge?
除使結、身口非戒無教，餘法入非斷[7]智知，是名法入非斷智知。
 Except for the knots, body and speech, which are not precepts and have no teachings, the rest of the Dharma enters the non-destruction [7] wisdom and knowledge, which is called the wisdom and knowledge of the non-destruction of the Dharma.
斷非斷亦如是。
 The same goes for cutting off and not cutting off.
十二入，幾修、幾非修？
 Twelve entrances, how much cultivation and how much non-cultivation?
八非修，四二分或修或非修。
 Eight is non-cultivation, four and two points are either cultivation or non-cultivation.
云何八非修？
 Why are you not cultivating?
眼入耳入鼻入舌入身入、香入味入觸入，是名八非修。
 Eyes, ears, nose, tongue, body, fragrance and taste are the eight non-cultivations.
云何四二分或修或非修？
 Why is it divided into four or two, whether it is cultivation or not?
色入、聲入、意入、法入，是名四二分或修或非修。
 The entrance of form, entrance of sound, entrance of mind, entrance of law, these are called the four or two points of cultivation or non-cultivation.
云何色入修？
 Yun Hese enters cultivation?
色入若善心所起去來屈申迴轉身教，是名色入修。
 If the form enters the mind and arises from a kind heart, it will turn around and teach. This is the name and form entering the cultivation.
云何色入非修？
 Why is it that you have entered non-cultivation?
若色入不善若無記，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，若不善心若無記心所起去來屈申迴轉身教，若外色眼識所知，是名色入非修。
 If the appearance is unwholesome, if there is no memory, if the body is lustful, the body is not lustful, if the appearance is not beautiful, if the skin is fair, the skin is not fair, if the pureness is not pure, if the mind is not wholesome, if there is no memory, the mind will turn around and teach, if the external color of the eyes is Consciousness knows that name and form have entered non-cultivation.
云何聲入修？
 Yunhe said he wanted to enter cultivation?
聲入若善，善心所起集聲[8]音句言語口教，是名聲入修。
 If the sound is good, the sound arising from the good mind [8] The sound, sentences, speech and oral teaching are the cultivation of reputation.
云何聲入非修？
 Why is it that you have entered non-cultivation?
若聲入不善若無記，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若不善心若無記心所起集聲[＊]音句言語口教，若外聲耳識所知，是名聲入非修。
 If the sound is unwholesome, if there is no memory, a good voice of the body is not a good voice, a wonderful voice is not a wonderful voice, a soft voice is not a soft voice, if the unwholesome mind is not remembered, the collected sounds [*] of the sound, sentence, speech, etc., if What is known by external sound and ear consciousness is that reputation has entered the non-cultivation.
云何意入修？
 Why do you want to enter cultivation?
意入若善意界意識界，是名意入修。
 Entering the realm of consciousness in the realm of good intentions is called entering cultivation.
云何意入非修？
 Why do you want to enter non-cultivation?
意入若不善若無記眼識乃至意識，是名意入非修。
 If the mind is not good, if there is no eye awareness or even consciousness, it is called the mind that is not cultivated.
云何法入修？
 How can I start cultivating?
法入若善受想乃至心捨、無想定、得果、滅盡定，有漏身口戒無教、有漏身進有漏身除、正語正業正命[9]正身進正身除、智緣盡決定，是名法入修。
 If the Dharma enters, if the thoughts of good feelings and thoughts lead to equanimity, no thought concentration, fruition, and cessation concentration, if there is a leakage in the body, speech, precepts, and no teaching, there will be a leakage in the body, there will be a leakage in the body, right speech, right action, and right livelihood [9] Right body, right body, and right body will be eliminated. Wisdom and fate make the decision, which is called Dharma practice.
云何法入非修？
 How can you enter non-cultivation?
若法入不善若無記受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、生老死、命、結，身口非戒無教、有漏身進非聖、七無為，是名法入非修。
 If the dharma is unwholesome, if there is no memory of feelings, thoughts, reflections, touches, reflections, insights, views, wisdom, liberation, regret, no regrets, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, worries, Causes, birth, old age, death, destiny, knots, body and speech without precepts and teachings, leakage of body, entry into non-saints, and seven inactions are called Dharma entering into non-cultivation.
十二入，幾證、幾非證？
 Twelve entrances, how many certificates and how many non-certificates?
一切證如事知見。
 All evidence is like knowing and seeing.
十二入，幾善、幾非善、幾無記？
 Twelve entries, how many are good, how many are not good, and how many are unrecorded?
八無記，四三分或善或不善或無記。
 Eight has no memory, four or three points are good, bad or have no memory.
云何八無記？
 Why is there no memory?
眼入耳入鼻入舌入身入、香入味入觸入，是名八無記。
 The eyes enter the ears, the nose enters the tongue, the body enters, the fragrance enters the taste, and the touch enters. This is called the Eight Unremembered.
云何四三分或善或不善或無記？
 How can four or three points be good, bad, or unrecorded?
色入、聲入、意入、法入，是名四三分或善或不善或無記。
 The four or three points of form, sound, mind, and law are either good, bad, or unrecorded.
云何色入善？
 Why is it so good?
若色入修善心所起去來屈申迴轉身教，是名色入善。
 If the form enters into the cultivation of the good mind and arises, turns around and teaches, it is the name and form entering the good state.
云何色入非善？
 Why is it so bad?
若色入[10]隨不善心所起去來屈申迴轉身教，是名色入非善。
 If the entry of form [10] follows the rise of unwholesome thoughts and turns around, this is not wholesome.
云何色入無記？
 How can the color of the cloud be recorded?
若色入受、色入非報，非[11]報法身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，無記心所起去來屈申迴轉身教，若外色眼識所知，是名色入無記。
 If the form is received and the form is received, it is not the retribution, it is not the [11] retribution of the Dharma body. What is known by external form and eye consciousness is that name and form are inscribed without memory.
云何聲入善？
 What is the sound of becoming a good person?
若聲入修善心所起集聲音句言語口教，是名聲入善。
 If the sound arises from the mind of cultivating goodness and the collected sounds, sentences, words and oral teachings are given, then the reputation will be good.
云何聲入不善？
 Why does it sound bad?
若聲入斷不善心所起集聲音句言語口教，是名聲入不善。
 If the sound is caused by the unwholesome mind and the collected sounds, sentences, words, and oral teachings are said to be unwholesome.
云何聲入無記？
 Yun He Sheng has entered Wu's mind?
若聲入受、若聲入非報，非報法身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所起集聲音句言語口教，若外聲耳識所知，是名聲入無記。
 If the sound is received, if the sound is not rewarded, if it is not the Dharmakaya, a good sound is not a good sound, a wonderful sound is not a wonderful sound, a soft sound is not a soft sound, if the sound arises from the mind, it is not a soft sound. To know what is known is to have a reputation that cannot be remembered.
云何意入善？
 Why do you mean to be good?
若意入修意界[12]意識界，是名意入善。
 If one's mind enters the world of cultivation [12] and the realm of consciousness, it is called one's mind entering goodness.
云何意入不善？
 Why is it so bad?
若意入斷意界意識界，是名意入不善。
 If one's mind enters the realm of consciousness, it is said that one's mind enters the unwholesome realm.
云何意入無記？
 What is the meaning of this?
若意入受、若意入非報，非報法眼識乃至意識，是名意入無記。
 If the mind enters the feeling, if the mind enters the non-retribution, the non-retribution Dharma eye consciousness and even the consciousness, it is called the intention entering the non-retention.
云何法入善？
 How can one become good?
若法入修受想，乃至心捨、無想定、得果、滅盡定，有漏身口戒無教、有漏身進有漏身除、正語正業正命正身進正身除、智緣盡決定，是名法入善。
 If the Dharma enters into the practice of feeling and thinking, it leads to the equanimity of the mind, the concentration of no thoughts, the attainment of the fruit, and the concentration of cessation. If there is a leakage in the body and speech, there is no teaching, there is a leakage in the body, there is a leakage in the body. Making decisions is called Dharma.
云何法入不善？
 Why is it so bad to enter into something bad?
若法入斷受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、使、結，身口非戒無教、有漏身進，是名法入不善。
 If the Dharma enters, it breaks down feeling, perception, thought, contact, thought, insight, view, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, doubt, fear, confusion, knot, body Speaking without precepts and teachings, and having leakage and entering into the body, this is called the entry of Dharma into bad deeds.
云何法入無記？
 Why can't I remember it?
若法入受、若法入[13]非報，非報法非聖無為，受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生老死、命，有漏身進非聖、七無為，是名法入無記。
 If the Dharma enters the feeling, if the Dharma enters [13] it is not retribution, non-retribution Dharma is not holy and unconditioned, feeling, thought, thought, contact, reflection, awareness, view, wisdom, liberation, regret, no regret, joy, joy, heart Advancement, belief, desire, thought, fear, birth, old age, death, fate, and the leakage of the body into non-holy and seven inactions are called Dharma entering into the unrecorded.
十二入，幾學、幾無學、幾非學非無學？
 At the 12th level, how much learning is there, how much is there no learning, how much is it not learning, and how much is it not learning?
十非學非無學，二三分或學或無學或非學非無學。
 Ten points are neither learning nor no learning, and two or three points are either learning or no learning or non-learning but not no learning.
云何十非學非無學？
 Why is it neither learning nor learning?
十色入，是名十非學非無學。
 The entry of the ten colors is called ten non-learning and not no learning.
云何二三分或學或無學或非學非無學？
 How can two or three points be learned or unlearned or neither unlearned nor unlearned?
意入、法入，是名二三分或學或無學或非學非無學。
 Entering the mind and entering the law are called two or three points, either learning or no learning, or neither learning nor no learning.
云何意入學？
 Why do you want to enroll in school?
若意入聖非無學，是名意入學。
 If you want to become a saint, it is not without learning, it is the name of entering the sage.
云何意入學？
 Why do you want to enroll in school?
若意入學信根相應意界意識界，是名意入學。
 If the root of the letter of intention to enter the school corresponds to the realm of consciousness, it is the admission of the name and intention to the school.
云何意入學？
 Why do you want to enroll in school?
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅。
 When a student leaves the fraternity and enters the holy path with a holy heart, if he firmly believes in the Dharma and the rest of the world, he will see the faults of his actions and observe the cessation of Nirvana.
如實觀苦集滅道，未得欲得、未解欲解、未證欲證，離煩惱修道見學人若須陀洹、若斯陀含、若阿那含，若觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹果、若斯陀含果、若阿那含果。
 Contemplate the path of the accumulation of suffering as it really is. If you have not obtained the desired attainment, have not understood the desire to be understood, and have not realized the desire to realize. If you practice the path away from troubles, you will see students such as Sotapanna, Rusthagami, and Anagami. If you have sufficient insight knowledge, if you have wisdom, If one meditates on the liberated mind, one will realize the recluse fruit, such as the sotapanna fruit, the rostagami fruit, and the rajanagami fruit.
若實人若趣意界意識界，是名意入學。
 If a real person is interested in the world of consciousness, it is the entrance of name and meaning.
云何意入無學？
 Why do you want to enter Wuxue?
若意入聖非學，是名意入無學。
 If one's mind enters the realm of sage and non-study, it is called the mind entering the realm of non-study.
云何意入無學？
 Why do you want to enter Wuxue?
若意入無學信根相應意界意識界，是名意入無學。
 If one's mind enters the realm of consciousness corresponding to the root of faith without learning, it is called one's mind entering the realm of no learning.
云何意入無學？
 Why do you want to enter Wuxue?
無學人欲得阿羅漢，未得聖法，欲得修道，觀智具足，若智地若觀解脫心，即得阿羅漢果。
 Unlearned people who want to become Arhats but who have not yet obtained the Holy Dharma want to practice Taoism and have sufficient insight knowledge. If they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhatship.
若實人若趣若意界意識界，是名意入無學。
 If people are real, if they are interested, if they are the realm of consciousness, it is called the mind entering the realm of no learning.
云何意入非學非無學？
 Why do you mean that if you enter non-learning, you will not have no learning?
若意入[1]非聖識受陰、眼識乃至意識，是名意入非學非無學。
 If the mind enters [1] non-holy consciousness, eye consciousness or even consciousness, it is called the mind entering non-study and non-no-study.
云何法入學？
 How can I enroll in school?
若法入聖非無學，是名法入學。
 If Dharma enters the sage, it is not without learning, it is called Dharma entrance.
云何法入學？
 How can I enroll in school?
學信根及信根相應心[2]數法，若法非緣無漏非無學，是名法入學。
 Learn the root of faith and the corresponding mind [2] of the faith root to count the method. If the method is not conditional and has no leakage, it is not unlearned. This is the entrance of the name Dharma.
云何法入學？
 How can I enroll in school?
學人離結使，聖心入聖道，乃至即得阿那含果。
 When a disciple leaves the sect and enters the holy path with his holy heart, he will immediately attain the fruit of Anagami.
若實人若趣，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命正身進正身除、智緣盡決定，是名法入學。
 If a real person is interested, if there are feelings, thoughts, reflections, touches, thoughts, insights, views, wisdom, liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, and no hesitation, Mindfulness, concentration, equanimity of mind, attainment of results, cessation of cessation, right speech, right action, right livelihood, right body, right body and elimination, and complete determination of wisdom and conditions are the entrance to the Dharma.
云何法入無學？
 How can one enter Wuxue?
若法入聖非學，是名法入無學。
 If the Dharma enters the sage and is not learned, it is called the Dharma entering the uneducated world.
云何法入無學？
 How can one enter Wuxue?
無學信根及信根相應心數法，若法入若非緣無漏非學，是名法入無學。
 The root of faith without learning and the root of faith correspond to the number of Dharma in the mind. If the Dharma enters, if it is not conditional and has no leakage, it is not learning. This is called the Dharma entering without learning.
云何法入無學？
 How can one enter Wuxue?
無學人乃至即得阿羅漢果。
 Unlearned people can even achieve the fruit of Arahantship.
若實人若趣，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命正身進正身除、智緣盡，是名法入無學。
 If a real person is interested, if there are feelings, thoughts, reflections, touches, thoughts, insights, views, wisdom, liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, and no hesitation, Mindfulness, concentration, equanimity of mind, attainment of results, cessation of cessation, right speech, right action, right livelihood, right body, right body, elimination of wisdom, this is called Dharma entering without learning.
云何法入非學非無學？
 How can one enter non-learning without learning?
若法入非聖[3]受陰、想受陰、行受陰，若色不可見無對，有漏非聖無為受想，乃至無想定初四色、非聖七無為，是名法入非學非無學。
 If the Dharma enters the non-holy [3] suffering, the mental suffering, the mental suffering, if the color is invisible and uncorrected, if there are outflows, non-holy and unconditioned thoughts, and even the first four colors of non-perception concentration, and the seven non-holy non-actions, this is called the entrance of the Dharma. Not learning is not learning.
十二入，幾報、幾報法、幾非報非報法？
 Twelve entries, how many rewards, how many rewards, and how many non-retributions and non-retributions?
五報，三二分或報或非報非報法，四三分或報或報法或非報非報法。
 Five points are reported, three and two points are reported or not reported and not reported, and four and three points are reported or reported or not reported and not reported.
云何五報？
 What are the five reports?
眼入耳入鼻入舌入身入，是名五報。
 The eyes, ears, nose, tongue, and body are called the five reports.
云何三二分或報或非報[4]或非報法？
 How can it be divided into three or two, whether it is retribution or non-retribution [4] or non-retribution?
香入、味入、觸入，是名三二分或報或非報非報法。
 The smell, the taste, the touch are called three-two points or retribution or non-retribution and non-retribution.
云何四三分或報或報法或非報非報法？
 Why is it that four or three points are either retribution or retribution for the Dharma or non-retribution or non-retribution for the Dharma?
色入、聲入、意入、法入，是名四三分或報或報法或非報非報法。
 Form entry, sound entry, mind entry, and law entry are the four or three points of retribution or retribution or non-retribution and non-retribution.
云何香入報？
 How fragrant is Yunhe?
香入若受，是名香入報。
 If the fragrance enters and is received, this is called the reward of the fragrance entering.
云何香入報？
 How fragrant is Yunhe?
香入若業法煩惱所生報我分攝身好香非好香、軟香非軟香、適意香非適意香，是名香入報。
 If the fragrance enters the body due to the retribution caused by the defilements of the karma, the pleasant fragrance is not a good fragrance, the soft fragrance is not a soft fragrance, and the pleasant fragrance is not a pleasant fragrance. This is called the fragrance entering the reward.
云何香入非報非報法？
 Why is it so fragrant that it does not repay the law?
若香入外，若外香鼻識所知，樹根香樹心香樹膠香樹皮香、葉香花香果香、好香非好香，及餘外香鼻識所知，是名香入非報非報法。
 If a fragrance enters the outside, if the external fragrance is known to the nose consciousness, the smell of tree roots, the fragrance of tree heart, the fragrance of gum, the fragrance of bark, the fragrance of leaves, the fragrance of flowers and fruits, the good fragrance is not good fragrance, and the remaining external fragrance is known to the nose consciousness, this is called fragrance entering. If you don't report it, you won't report it.
云何味入報？
 What's the point of entering the newspaper?
若味入受，是名味入報。
 If the taste enters the feeling, it is called the taste entering the reward.
云何味入報？
 What's the point of entering the newspaper?
若味入業法煩惱所生報我分攝身[＊]甜[＊]酢苦辛醎淡涎癊，是名味入報。
 If the taste that enters into the karma and the defilements is the body of the retribution body [*] sweet [*] sour, bitter, pungent, and light-salivating, this is called the retribution of the taste.
云何味入非報非報法？
 What does it mean to repay non-retribution for wrongdoing?
若味入外，若外味入舌識所知，若[＊]甜[＊]酢苦辛醎淡水汁，及餘外味舌識所知，是名味入非報非報法。
 If the taste enters the outside, if the external taste enters the tongue consciousness, if [*] sweet [*] sour, bitter, pungent, and fresh water juice, and the remaining external taste is recognized by the tongue consciousness, this is called the law of non-retribution and non-retribution.
云何觸入報？
 How can I get involved in the newspaper?
若觸入受，是名觸入報。
 If contact is experienced, this is called contact retribution.
云何觸入報？
 How can I get involved in the newspaper?
若觸入業法煩惱所生報我分攝身冷熱輕重麁細澁滑堅軟，是名觸入報。
 If the retribution caused by touching the defilements of karma causes the body to be hot and cold, heavy, thin, slippery and soft, this is called the retribution of touching.
云何觸入非報非報法？
 Why does it come into contact with the law of non-retribution and non-retribution?
若觸入外，若外觸身識所知若冷熱輕重麁細澁滑堅軟，及餘外觸身識所知，是名觸入非報非報法。
 If it touches the outside, if it touches the body consciousness, whether it is hot or cold, light or heavy, thin, slippery or soft, and if the rest touches the body consciousness, it is called touching the non-retribution non-retribution method.
云何色入報？
 What's the color of the cloud?
若色入受，是名色入報。
 If form enters feeling, it is name and form that enters reward.
云何色入報？
 What's the color of the cloud?
若色入業法煩惱所生報我分攝身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，受心所起去來屈申迴轉身教，是名色入報。
 If form enters into the karma and is caused by the defilements, the body is lustful but not lustful, strict but not strict, fair skin is not fair skin, strict and pure is not strict and pure, and the mental state arises, bends, turns, and turns around, this is the name and form entering the reward. .
云何色入報法？
 What is the color of the cloud?
若色入有報，是名色入報法。
 If there is retribution for the entry of form, it is the law of retribution for the entry of name and form.
云何色入報法？
 What is the color of the cloud?
色入若善不善，若善心若不善心所起去來屈申迴轉身教，是名色入報法。
 If the form enters into a wholesome or unwholesome state, and if the wholesome mind arises from an unwholesome mind, then it will turn around and teach, this is the law of retribution of name and form.
云何色入非報非報法？
 Why is it so wrong to repay the Dharma?
若色入無記非我分攝非報非報法心所起去來屈申迴轉身教，若外色眼識所知，是名色入非報非報法。
 If the form enters the non-self-consciousness, the non-retribution and non-retribution dharma arises from the mind, and if the external form is known by the eye consciousness, it is the non-retribution and non-retribution dharma.
云何聲入報？
 What's the news?
若聲入受，是名聲入報。
 If the sound is received, it is the reward of fame.
云何聲入報？
 What's the news?
若[5]聲入業法煩惱所生報我分攝身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，受心所起集聲音句言語口教，是名聲入報。
 If [5] the sound enters into the karma and is caused by the defilements of the karma, the good sound is not the good sound, the wonderful sound is not the wonderful sound, the soft sound is not the soft sound, and the collected sounds, words, or oral instructions arising from the mind, this is the sound that enters the body. Report.
云何聲入報法？
 Yunhe Sheng entered the law of retribution?
若聲入有[6]報，是名聲入報法。
 If the sound enters the [6] reward, it is the reputation that enters the reward method.
云何聲入報法？
 Yunhe Sheng entered the law of retribution?
若聲入善不善，若善心若不善心所起集聲音句言語口教，是名聲入報法。
 If the sound is good or bad, if the heart is good or if the heart is not good, if the sound is collected in sentences, spoken or spoken, then the reputation will be rewarded.
云何聲入非報非報法？
 How can I say that I am not repaying the Dharma?
若聲入無記非我分攝非報非報法心所起集聲音句言語口教，若外聲耳識所知，是名聲入非報非報法。
 If the sound enters into the non-self-conscious, non-retributive and non-retributive Dharma, it arises from the mind and collects the sound, sentences, words and oral instructions, and if the external sound is heard by the ear, it is the sound that enters the non-retributive and non-retributive Dharma.
云何意入報？
 Why do you want to join the newspaper?
若意入受、若意入善報眼識乃至意識，是名意入報。
 If the mind enters the feeling, if the mind enters the eye consciousness and even consciousness of the good reward, it is called the intention to enter the reward.
云何意入報法？
 Why do you want to enter the law of retribution?
若意入有報，是名意入報法。
 If the mind enters and there is a reward, it is called the law of mind entering the reward.
云何意入報法？
 Why do you want to enter the law of retribution?
除意入善報，餘意入善若不善意界意識界，是名意入報法。
 Except for the intention to enter the good retribution, the rest of the intention enters the realm of consciousness that is good or unwholesome. This is called the intention to enter the retribution method.
云何意入非報非報法？
 Why do you mean to repay what is wrong and what is wrong with the law?
若意入無記非我分攝眼識乃至意識，是名意入非報非報法。
 If the mind enters the non-self-consciousness and even consciousness, it is called the mind entering the non-retribution and non-retribution dharma.
云何法入報？
 How can I enter the newspaper?
若法入受、若法入善報，除無貪無恚，餘受想乃至心捨、怖、生、命、無想定、得果、滅盡定，有漏身口戒無教、有漏身進有漏身除、正語正業正命正身進正身除，是名法入報。
 If the Dharma enters the feeling, if the Dharma enters the good retribution, except for the absence of greed and hatred, the remaining thoughts of the feeling will lead to mental abandonment, fear, life, life, concentration without thought, fruition, and cessation. To get rid of the body with outflows, to have right speech, right deeds, right livelihood, right body, to get rid of the wrong body, this is called Dharma entering into retribution.
云何法入報法？
 How can I enter the law of retribution?
若法入有報，是名法入報法。
 If the Dharma enters into retribution, it is called the Dharma entering into retribution.
云何法入報法？
 How can I enter the law of retribution?
除法入善報，餘[1]法入善有為，若不善受想乃至煩惱使結二定一切色，是名法入報法。
 When the dharma enters into good retribution, the remaining [1] dharma enters into good retribution. If the unwholesome feelings, thoughts, and even troubles cause knots and fixation of all forms, this is called the dharma entering into retribution.
云何法入非報非報法？
 How can one enter into non-retribution and repay non-retribution?
若法入無記非我分攝，若聖無為、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、[2]不悔、悅、喜、心進、信、欲、念、怖、生老死、有漏身進、九無為，是名法入非報非[3]報法。
 If the dharma enters into the mindless and non-self-participated state, if it is the holy unaction, feeling, thought, thought, touch, contemplation, awareness, insight, insight, wisdom, liberation, regret, [2] no regret, joy, joy, mental advancement, faith, Desire, thoughts, fear, birth, old age and death, the entry of the body with leakage, and the nine inactions are called the law of retribution [3] retribution.
十二入，幾見斷、幾思惟斷、幾非見斷非思惟斷？
 Twelve entrances, how many are seen and broken, how many are thought and broken, and how many are not seen and not thought and broken?
八非見斷非思惟斷，四三分或見斷或思惟斷或非見斷非思惟斷。
 The eighth is not to see, not to think, and the fourth and third points are either to see or to think, or not to see, not to think.
云何八非見斷非思惟斷？
 Why is it that the judgment is not judged by seeing but by thinking?
眼入耳入鼻入舌入身入、香入味入觸入，是名八非見斷非思惟斷。
 The eyes enter the ears, the nose enters the tongue, the body enters, the fragrance enters the taste, and the touch enters. These are called the eight non-viewing cessation and non-thinking cessation.
云何四三分或見斷或思惟斷或非見斷非思惟斷？
 How can four or three points be judged by seeing, thinking, or not seeing or thinking?
色入、聲入、意入、法入，是名四三分或見斷或思惟斷或非見斷非思惟斷。
 Form entry, sound entry, mind entry, and Dharma entry are called the four or three points, or the break of seeing or the break of thinking or the break of non-viewing or non-thinking.
云何色入見斷？
 Why is it that color can be seen?
若色入不善非思惟斷見斷煩惱心所起去來屈申迴轉身教，是名色入見斷。
 If the entry of form and unwholesomeness is not caused by thoughts, the separation of views, and the separation of troubles caused by the mind, it is the separation of the entry of name and form into views.
云何色入思惟斷？
 How can the color enter the mind and stop?
若色入不善非見斷思惟斷煩惱心所起去來屈申迴轉身教，是名色入思惟斷。
 If the form enters into unwholesome non-viewing, thoughts, and defilements are eliminated, and when the mind arises, it turns around and teaches, it is the name and form that enters into thought and is eliminated.
云何色入非見斷非思惟斷？
 Why is it that the color cannot be seen or thought?
若色入善若無記身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，若善心若無記心所起去來屈申迴轉身教，若外色眼識所知，是名色入非見斷非思惟斷。
 If the color is good, if you don’t remember the body, the lustful color is not lustful, the strictness is not the strictness, the fair skin is not the fair skin, the strict cleanness is not strict and pure, if the good intention is not remembered, the mind arises, bends, turns, and teaches, if the external color is known by the eye consciousness , it means that the entry of name and form into non-viewing is not the end of thinking.
云何聲入見斷？
 Why is it that the sound of entering the scene is broken?
若[4]聲入不善非思惟斷見斷煩惱心所起集聲音句言語口教，是名聲入見斷。
 If [4] the sound enters into unwholesome non-thoughts, the judgments are broken, the troubles arise in the mind, the collected sounds, sentences, words and oral teachings are heard, and the reputation is entered into the views.
云何聲入思惟斷？
 Why does it sound like I'm thinking?
若聲入不善非見斷思惟斷煩惱心所起集聲音句言語口教，是名聲入思惟斷。
 If the sound enters into unwholesome non-views, thoughts and defilements arise, the collected sounds, sentences, words and oral teachings are said to have entered into thoughts and thoughts.
云何聲入非見斷非思惟斷？
 How can it be said that when one enters the realm of non-viewing, it is not the end of thinking?
若聲入善若無記身好聲非好[5]聲、眾妙聲[6]非眾妙聲、軟聲非軟聲，若善心若無記心所起集聲音句言語口教，若外聲耳識所知，是名聲入非見斷非思惟斷。
 If the sound is good, if there is no memory of the body, the good sound is not good [5] sound, and the wonderful sound [6] is not the wonderful sound, and the soft sound is not soft sound. What is known by sound and ear consciousness is that the reputation has entered the realm of non-viewing and non-thinking.
云何意入見斷？
 What's the point of entering into judgment?
若意入不善非思惟斷見斷煩惱相應意界意識界，是名意入見斷。
 If the mind enters the realm of consciousness corresponding to the unwholesome non-thoughts, views, and troubles, it is called the mind entering the view.
云何意入思惟斷？
 What does it mean to enter into thinking and judgement?
若意入不善非見斷思惟斷煩惱相應心意界意識界，是名意入思惟斷。
 If the mind enters into the non-wholesome and non-viewing world, thoughts and troubles are cut off, which corresponds to the realm of mind and consciousness, it is called the mind to enter into thoughts and thoughts.
云何意入非見斷非思惟斷？
 Why does it mean that you can't stop seeing without thinking?
若意入善若無記眼識乃至意識，是名意入非見斷非思惟斷。
 If one's mind enters the good and has no memory of eye awareness or even consciousness, this is called the end of the mind's entering into non-viewing and non-thinking.
云何法入見斷？
 How can one enter into judgment?
若法入不善非思惟斷見斷煩惱一時俱[7]斷受、想、思、觸、思惟、覺觀、見、慧、[8]解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、[9]怖、煩惱、使、結、身口非戒無教、有漏身進，是名法入見斷。
 If the dharma enters into unwholesome non-thoughts, it will cut off views and troubles all at once [7] Cut off feelings, thoughts, thoughts, contact, contemplation, awareness, view, wisdom, [8] Liberation, regret, no regrets, joy, joy, and mental progress, Beliefs, desires, thoughts, doubts,[9] fears, worries, emotions, knots, non-precepts and teachings in body and speech, and leakage in the body are called Dharma entry and view.
云何法入思惟斷？
 How can one enter into thinking and judgment?
若法入不善非見斷思惟斷煩惱一時俱斷受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、[10]疑、怖、煩惱、使、結、[11]身口非戒無教、有漏身進，是名法入思惟斷。
 If the Dharma enters into non-wholesome non-views, cut off thoughts and cut off troubles, all of a sudden it will cut off feelings, thoughts, thoughts, contact, contemplation, awareness, insight, view, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, and thoughts. [10] Doubts, fears, worries, confusions, knots, [11] Body and speech without precepts and teachings, and leaks entering the body are called Dharma entering the mind and breaking up.
云何法入非見斷非思惟斷？
 How can one enter into non-viewing and stop thinking?
若法入善若無記，除疑、煩惱、使、結、身口非戒無教，餘法入，是名法入非見斷非思惟斷。
 If the Dharma enters into good deeds, if there is no memory, and doubts, worries, confusions, knots, body and speech are not precepted and taught, the rest of the Dharma enters, this is called the Dharma entering into the non-viewing and non-thinking cessation.
十二入，幾見斷因、幾思惟斷因、幾非見斷非思惟斷因？
 In the twelve entrances, how often do you see the cause, how often do you think about it, and how often do you not see it and not think about it?
一切三分或見斷因或思惟斷因或非見斷非思惟斷因。
 All three parts are judged by seeing or thinking, or by not seeing or thinking.
云何眼入見斷因？
 How can I see the cause with my eyes?
若眼入見斷法報，地獄、畜生、餓鬼眼入，是名眼入見斷因。
 If the eye enters to see and cut off the retribution of the Dharma, and the eyes of hell, animals, and hungry ghosts enter, this is called the eye to see and cut off the cause.
云何眼入思惟斷因？
 How can I enter my mind and judge the cause?
若眼入思惟斷法報，地獄、畜生、餓鬼眼入，是名眼入思惟斷因。
 If the eyes enter into thoughts and judge the retribution of dharma, and the eyes of hell, animals and hungry ghosts enter, this is called the eyes entering into thoughts and judge the causes.
云何眼入非見斷非思惟斷因？
 Why can't one's eyes see what is not seen and what is not thought determine the cause?
若眼入善法報，天上人中眼入，是名眼入非見斷非思惟斷因。
 If the retribution of good deeds enters the eyes, and the eyes of heavenly people enter, it is called the eyes entering, not seeing, not thinking, and judging the cause.
耳入、鼻入、舌入、身入亦如是。
 The same goes for ears entering, nose entering, tongue entering, and body entering.
云何意入見斷因？
 Why do you mean to see and judge the cause?
若意入見斷、若意入見斷法報眼識乃至意識，是名意入見斷因。
 If the mind enters the view and cuts off, if the mind enters the view and cuts off the dharmas, eye consciousness and even consciousness, this is called the cause of the mind entering the view and cutting off.
云何意入思惟斷因？
 Why does it mean to think deeply and judge the cause?
若意入思惟斷法報眼識乃至意識，是名意入思惟斷因。
 If the mind enters into thinking to judge the eye consciousness and even consciousness of the dharma retribution, it is called the mind to enter into thinking to judge the cause.
云何意入非見斷非思惟斷因？
 Why do you mean entering into non-viewing and cutting off the cause of non-thinking?
若意入善、若意入善法報、若意入非報非報法眼識乃至意識，是名意入非見斷非思惟斷因。
 If the mind enters into good deeds, if the mind enters into the retribution of good deeds, and if the intention enters into the eye consciousness and even consciousness of the non-retribution and non-retribution dharmas, it is called the intention to enter into non-seeing and non-thinking to cut off the cause.
云何色入見斷因？
 How can color enter the vision and determine the cause?
若色入見斷，若色入見斷法報身非好色非端嚴、非妍膚非嚴淨，見斷因心所起去來屈申迴轉身教，是名色入見斷因。
 If form enters the view and is broken, if the form enters the view and breaks the Dharma body, it is neither lustful nor beautiful, nor is the skin strict, nor is the skin beautiful, nor is it strict and pure. The cause of the break of seeing is the cause of the breakup of the mind and body.
云何色入思惟斷因？
 Why is it that the color enters the mind and determines the cause?
若色入思惟斷，若思惟斷法報身非好色不端嚴、非妍膚非嚴淨，思惟[12]斷因心所起去來屈申迴轉身教，是名色入思惟斷因。
 If the form enters the mind and is judged, if the mind and body are judged, the Sambhogakaya is neither lustful nor stern, nor is the skin beautiful, nor is it clean, and the thought [12] is judged by thinking [12] because the mind arises, bends, turns, and turns around, it is the name and form that enters the mind to judge the cause.
云何色入非見斷非思惟斷因？
 Why is it that if the color enters the realm of non-seeing and non-thinking, the cause will be judged?
若色入善、若色入善法報、若色入非報非報法身好色端嚴妍膚嚴淨，非見斷非思惟斷心所起去來屈申迴轉身教，若外色眼識所知，是名色入非見斷非思惟斷因。
 If the color is good, if the color is good dharma retribution, if the color is non-retribution, non-retribution, the dharma body is beautiful, the color is bright, the skin is pure, it is not cut off by seeing, it is not cut off by thought, the mind arises, bends, turns, turns around and teaches, if the external color is known by the eye consciousness , it is the non-seeing and non-thinking that determines the causes of name and form.
云何聲入見斷因？
 What is the reason for the intrusion into the vision?
若聲入見斷，若聲入見斷法報身不好聲、非眾妙聲非軟聲，見斷法因心所起集聲音句言語口教，是名聲入見斷因。
 If the sound enters the view and is cut off, if the sound enters the view and cuts off the Dharma's Sambhogakaya, it has no sound, is not a wonderful sound, and is not a soft sound. If the sound enters the view and cuts off the Dharma's Sambhogakaya, it is not the sound of all the wonderful sounds, nor is it a soft sound. The Dharma seen and cut off is caused by the mind's collection of sounds, sentences, words and oral instructions.
云何聲入思惟斷因？
 How can the sound of thoughts enter the mind to determine the cause?
若聲入若思惟斷，若聲入思惟斷法報身不好聲、非眾妙聲、非軟聲，思惟斷因心所起集聲[1]音句言語口教，是名聲入思惟斷因。
 If the sound enters the mind, it is broken. If the sound enters the thought, the Sambhogakaya has no sound, it is not a wonderful sound, and it is not a soft sound. The sound of the sound is caused by the mind. because.
云何聲入非見斷非思惟斷因？
 How can it be said that entering non-viewing and non-thinking can eliminate the cause?
若聲入善，若聲入善法報，若聲入非報非報法身好聲眾妙聲軟聲，非見斷非思惟斷因心所起集聲音句言語口教，若外聲耳識所知，是名聲入非見斷非思惟斷因。
 If the sound enters into good deeds, if the sound enters into good dharma retribution, if the sound enters into non-retribution non-retribution dharmakaya, good sounds, wonderful sounds, soft sounds, they are not cut off by sight and cut off by thought, they are not cut off by thoughts and are caused by the mind. , it is the cause of fame that is determined by non-viewing and non-thinking.
云何香入見斷因？
 Yunhexiang comes into view and cuts off the cause?
若香入若見斷法報身不好香、非軟香、不適意香，是名香入見斷[2]因。
 If the fragrance enters and the view is severed, it is not good for the sambhogakaya, is not soft, and does not suit the mind. This is called the cause of the fragrance entering the view [2].
云何香入思惟斷因？
 Why does the fragrance enter the mind and judge the cause?
若香入思惟斷法報身不好香、非軟香、不適意香，是名香入思惟斷因。
 If the fragrance enters the mind and the dharma body is judged, and the fragrance is not good, soft, or unpleasant to the mind, this is called the cause of the fragrance entering the mind.
云何香入非見斷非思惟斷因？
 How can the fragrance enter the realm of non-viewing and eliminate non-thinking and eliminate the cause?
若香入善法報，若香入非報非報法身好香、軟香、適意香，若外香鼻識所知，是名香入非見斷非思惟斷因。
 If the fragrance enters the good dharma retribution, if the fragrance enters the non-retribution non-retribution dharma body, it is a good fragrance, a soft fragrance, a pleasant fragrance, and if the external fragrance is known by the nose consciousness, it is called the cause of the non-viewing and non-thinking judgment.
云何味入見斷因？
 Why does it mean that you can see and judge the cause?
若味入見斷法報身[＊]甜[＊]酢苦辛醎淡涎癊，是名味入見斷因。
 If the taste enters and sees the Dharma Sambhogakaya [*] sweet [*] sour, bitter, pungent, and has a light salivation, this is called the cause of the taste entering the view.
云何味入思惟斷因？
 Why does it mean to enter into thinking and judge the cause?
若味入思惟斷法報身[＊]甜[＊]酢苦辛醎淡涎癊，是名味入思惟斷因。
 If the taste enters the mind and the Sambhogakaya is judged [*] sweet [*] sour, bitter, pungent, salty, and tasteless, this is called the taste that enters the mind and judges the cause.
云何味入非見斷非思惟斷因？
 How can it be that entering non-viewing and non-thinking can eliminate the cause?
若味入善法報，若味入非報非報法身[＊]甜[＊]酢苦辛醎淡涎癊，若外味舌識所知，是名味入非見斷非思惟斷因。
 If the taste enters the karma of good deeds, if the taste enters the non-retribution and non-retribution dharmakaya [*] sweet [*] sour, bitter, pungent, and light salivation, if the external taste is known by the tongue consciousness, it is called the cause of the non-viewing and non-thinking judgment.
云何觸入見斷因？
 How can you penetrate and see the cause?
若觸入見斷法報身冷熱麁重堅澁，是名觸入見斷因。
 If the Sambhogakaya's body of cold and heat is heavy and hard when it is touched and seen, this is called the cause of the broken thought.
云何觸入思惟斷因？
 How can one touch upon the cause of thought?
若觸入思惟斷法報身冷熱麁重堅澁，是名觸入思惟斷因。
 If the Sambhogakaya's hot and cold body is severe and hard when touched by thought, it is called the cause of the disease by being struck by thought.
云何觸入非見斷非思惟斷因？
 How can touching non-viewing and non-thinking determine the cause?
若觸入[3]善法報，若觸入非報法身冷熱輕細軟滑，若外觸身識所知，是名觸入非見斷非思惟斷因。
 If it touches [3] the retribution of virtuous dharma, if it touches the non-retributive dharma body's cold, hot, light, soft and slippery body, if it touches the external body consciousness, it is called touching the cause of non-viewing and non-thinking.
云何法入見斷因？
 How can one enter and determine the cause?
若法入見斷因，若法入若見斷法報受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、生命、結、身口非戒無教、有漏身進，是名法入見斷因。
 If the Dharma enters, the view will cut off the cause. If the Dharma enters, if the view will cut off the Dharma reward, feeling, thinking, thinking, contact, contemplation, awareness, insight, view, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, Thoughts, doubts, fear, worries, emotions, life, knots, non-precepts and teachings in body and speech, and leakage in the body are the causes of Dharma entry and seeing.
云何法入思惟斷因？
 How can one enter into thought to determine the cause?
若法入思惟斷，若法入思惟斷法報受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、煩惱、使、生命、結、身口非戒無教、有漏身進，是名法入思惟斷因。
 If the Dharma enters the mind, it will be cut off. If the Dharma enters the mind, it will cut off the Dharma reward, feeling, thought, consideration, contact, contemplation, awareness, insight, view, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, and thought. Fear, troubles, emotions, life, knots, body and speech without precepts and teachings, and leaks entering the body are the causes of the Dharma that enters the mind and is judged.
云何法入非見斷非思惟斷因？
 How can one enter into non-viewing and judge non-thinking to judge the cause?
若法入若善善法報，若法入非報非報法，除疑、煩惱、使、結、身口非戒無教，餘法入非見斷非思惟斷因，是名法入非見斷非思惟斷因。
 If the Dharma enters into the retribution of good and good Dharma, if the Dharma enters into the non-retribution and non-retribution Dharma, except for doubts, worries, problems, knots, body and speech, non-precepts and teachings, the rest of the Dharma enters into non-viewing, non-thinking and judgment, and the cause is called non-retribution. To judge by seeing is not to judge by thinking.
十二入，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？
 Twelve elements, how many desire realms, how many color realms, how many colorless realms, and how many no realms?
四欲界繫，六二分或欲界繫或色界繫，二四分或欲界繫或色界繫或無色界繫或不繫。
 The four realms of desire are divided into six and two parts, either the realm of desire or the realm of form, and the two and four parts are tied to the realm of desire, the realm of form, the realm of formlessness, or not.
云何四欲界繫？
 Why are the four realms of desire connected?
舌入鼻入、香入味入，是名四欲界繫。
 The tongue enters the nose, and the aroma enters the nose. These are called the four realms of desire.
云何六二分或欲界繫或色界繫？
 Why are the sixty-two points or the desire realm system or the color realm system?
眼入耳入身入、色入聲入觸入，是名六二分或欲界繫或色界繫。
 Eyes enter the ears, enter the body, form enters the sound, enters the touch, this is called the six two points or the desire realm system or the color realm system.
云何二四分或欲界繫或色界繫或無色界繫或不繫？
 How can the two and four points be related to the desire realm, the form realm, the formless realm, or not?
意入、法入，是名二四分或欲界繫或色界繫或無色界繫或不繫。
 The entry of mind and the entry of Dharma are called the two quarters or the desire realm system or the form realm system or the colorless realm system or not.
云何眼[4]入欲界繫？
 Why does Yun's eyes [4] enter the realm of desire?
若眼入欲漏、有漏眼入，是名眼入欲界繫。
 If the eye enters the desire realm, if there is leakage in the eye, it is called the eye entering the desire realm system.
云何眼入色界繫？
 How can I see the world of color?
若眼入色漏、有漏眼入，是名眼入色界繫。
 If there is color leakage in the eye, or there is leakage in the eye, it is called the eye entering the color realm system.
耳入、身入亦如是。
 The same goes for the ears and the body.
云何色入欲界繫？
 How can color enter the realm of desire?
若色入欲漏、有漏，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，欲行心所起去來屈申迴轉身教，若外色眼識所知欲漏有漏，是名色入欲界繫。
 If there is an outflow of desire, if there is an outflow of lust, if the body is lustful but not lustful, if it is tight but not neat, if the skin is fair it is not fair, if the skin is clean it is not clean, if the desire arises and the mind arises, it will turn around and teach, if the external color is known by the eye consciousness There is an outflow of desire, which is the entry of name and form into the realm of desire.
云何色入色界繫？
 What kind of color does it enter into the color realm?
若色入色漏有漏，身好色端嚴妍膚嚴淨，色行心所起去來屈申迴轉身教，若外色眼識所知色漏有漏，是名色入色界繫。
 If there is leakage of color into the body, the body is beautiful and clear, the skin is pure, and the mind of color and movement arises and turns around, if there is leakage of color as seen by the external color eye consciousness, it means that the mind and body have entered into the realm of form.
云何聲入欲界繫？
 Yunhe Sheng enters the realm of desire?
若聲入欲漏有漏，身好聲非好聲、眾妙聲[5]非眾妙聲、軟聲非軟聲，欲行心所起集聲音句言語口教，若外聲耳識所知欲漏有漏，是名聲入欲界繫。
 If the sound enters the desire and leaks out, the good sound of the body is not good sound, the wonderful sound [5] is not the wonderful sound, and the soft sound is not soft sound. If the sound arises from the desire to act, the collected sounds, sentences, words, or oral teachings will be heard. If the external sound is recognized by the ears, Knowing that there are leaks in desire is the reputation of entering the realm of desire.
云何聲入色界繫？
 Yunhe Sheng enters the realm of color?
若聲入色漏有漏身好聲眾妙聲軟聲，色行心所起集聲音句言語口教，若外聲耳識所知色漏有漏，是名聲入色界繫。
 If the sound enters the form and leaks, and there are leaks in the body, the good sounds, the wonderful sounds, the soft sounds, the sound, the movement, the mind, the collected sounds, the sentences, the speech, the oral instructions. If the outer sound, the ear consciousness knows the form, there is the leakage, it is the name of the name that enters the realm of form.
云何觸入欲界繫？
 Why does it touch the realm of desire?
若觸入欲漏有漏身冷熱輕重麁細澁滑堅軟，若外[6]觸身識所知欲漏有漏，是名觸入欲界繫。
 If the body is touched and there is leakage, the body is hot and cold, the body is hot and cold, the body is thin, smooth and soft.
云何觸入色界繫？
 Why does it come into contact with the color realm?
若觸入色漏有漏身冷熱輕[7]重麁細軟滑，若外觸身識所知色漏有漏，是名觸入色界繫。
 If there is leakage of color when it is touched, the body is hot and cold [7], heavy, thin, soft and slippery. If there is leakage of color when it is touched by body awareness, it is called touching the color boundary system.
云何意入欲界繫？
 Why do you mean to enter the realm of desire?
若意入欲漏有漏眼識乃至意識，是名意入欲界繫。
 If the mind enters the realm of desire and there is leakage of eye consciousness or even consciousness, it is called the mind entering the realm of desire.
云何意入色界繫？
 Why do you want to enter the color realm?
若意入色漏有漏眼識耳識身識意識，是名意入色界繫。
 If the mind enters the color realm, and there is eye consciousness, ear consciousness, body consciousness, and consciousness, it is called the mind entering the form realm system.
云何意入無色界繫？
 Why do you want to enter the formless realm?
若意入無色漏有漏意界意識界，是名意入無色界繫。
 If one's mind enters the consciousness realm of the colorless realm with outflows, it is called the mind entering the formless realm system.
云何意入不繫？
 Why does Yun mean to enter or not?
若意入聖無漏意界意識界，是名意入不繫。
 If the mind enters the consciousness realm of the holy and unobstructed mind realm, it is called the mind entering the non-tethered realm.
云何法入欲界繫？
 How can one enter the realm of desire?
若法入欲漏有漏受、想、思、觸、思惟、覺觀、見、慧、解脫、無貪無恚無癡、順信、悔、不悔、悅、喜、心進、信、欲、不放逸、念、疑、怖、煩惱、使、生老死、命、結、身口非戒無教、有漏身口戒無教、有漏身進，是名法入欲界繫。
 If the dharmas enter the desire outflow, there are outflows of feeling, thinking, thought, contact, reflection, insight, view, wisdom, liberation, no greed, no hatred, no delusion, obedience, regret, no regrets, joy, joy, mental advancement, and faith. Desire, non-resistance, thoughts, doubts, fear, worries, causes, birth, old age, death, destiny, knots, body and speech without precepts and no teaching, body with leakage, precepts and no teaching, body with leakage entering, this is the name of Dharma entering into the realm of desire. .
云何法入色界繫？
 How can one enter the realm of color?
若法入色漏有漏受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩惱、使、生老死、命、結、無想定、有漏身口戒無教、有漏身進有漏身除，是名法入色界繫。
 If the dharma enters into the form of taints, there are taints of feeling, thought, thought, contact, thought, insight, view, wisdom, liberation, non-delusion, trust, joy, joy, mental advancement, mental elimination, faith, desire, and non-relaxation. Mindfulness, concentration, mental equanimity, doubts, worries, causes, birth, old age, death, destiny, knots, concentration without thought, having a leaking body, verbal precepts and no teaching, having a leaking body to enter and a leaking body to eliminate, this is the name and dharma that enters the form realm system.
云何法入無色界繫？
 How can one enter the formless realm?
若法入無色漏有漏受、想、思、觸、思惟、見、慧、解脫、無癡、順信、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩惱、使、生老死、命、結、有漏身口戒無教、有漏身進有漏身除，是名法入無色界繫。
 If the dharma enters the formless outflow, it has the outflow of feeling, perception, thought, contact, thought, view, wisdom, liberation, non-delusion, obedience, mind advancement, mind elimination, faith, desire, non-distraction, mindfulness, concentration, and mental equanimity. , doubts, worries, causes, birth, old age, death, fate, knots, there is a leakage body, verbal precepts and no teaching, there is a leakage body entering and there is a leakage body getting rid of, this is called Dharma entering the formless realm.
云何法入不繫？
 How can I enter the non-system?
若法入聖無漏無為受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命、正身進正身除、九無為，是名法入不繫。
 If the Dharma enters the holy realm and has no outflows, unconditioned feelings, thoughts, reflections, touches, contemplations, insights, insights, wisdom, liberation, non-delusion, obedience, joy, joy, mental advancement, mental elimination, faith, desire, and no hesitation, Mindfulness, concentration, equanimity of mind, attainment of results, cessation of cessation, right speech, right deeds, right livelihood, right body, right body, right body elimination, and nine inactions are called Dharma entering the non-system.
十二入，幾過去、幾未來、幾現在、幾非過去非未來非現在？
 Twelve entries, how much is the past, how much is the future, how much is the present, how much is neither the past, nor the future, nor the present?
十一三分或過去或未來或現在，一四分或過去或未來或現在或非過去非未來非現在。
 Eleven and three points are the past or the future or the present, and one and four points are the past or the future or the present or neither the past nor the future nor the present.
云何十[1]一三分或過去或未來或現在？
 Why ten [1] one or three points is the past or the future or the present?
眼入乃至觸入，是名十一三分或過去或未來或現在。
 Eyes entering or even touching are called eleven points or the past or the future or the present.
云何一四分或過去或未來或現在或非過去非未來非現在？
 Yunhe Yiquan is past or future or present or neither past nor future nor present?
法入，是名一四分或過去或未來或現在或非過去非未來非現在。
 Dharma entry is the name of one quarter or the past or the future or the present or neither the past nor the future nor the present.
云何眼入過去？
 Why did Yun look into the past?
若眼入生已滅眼入，[2]是名眼入過去。
 If the eye-entering has ceased, [2] it is called eye-entering the past.
云何眼入未來？
 How can Yun look into the future?
若眼入未生未出，是名眼入未來。
 If the eye enters before birth and exits, it is called the eye entering into the future.
云何眼入現在？
 Why is Yun looking at this moment?
若眼入生未滅眼入，是名眼入現在。
 If the eye enters into existence and is not destroyed, it is called the eye into the present.
乃至觸入亦如是。
 Even touching it is the same.
云何法入過去？
 How can I enter the past?
若法入生已滅，受想乃至正身除，是名法入過去。
 If the Dharma enters the rebirth and is extinguished, and the thoughts and thoughts are eliminated, it is called the Dharma entering the past.
云何法入未來？
 How can we enter the future?
若法入未生未出，受想乃至正身除，是名法入未來。
 If the dharmas have entered before they are born and have not come out, and they are thought of and even eliminated, this is called the dharmas entering into the future.
云何法入現在？
 How can I enter the present moment?
若法入生未滅，受想乃至正身除，是名法入現在。
 If the Dharma enters birth and is not extinguished, and the thoughts and thoughts are eliminated, it is called the Dharma entering the present.
云何法入非過去非未來非現在？
 How can one enter neither the past nor the future nor the present?
若法入無為、智緣盡，乃至非有想非無想處智，是名法入非過去非未來非現在。
 If the Dharma enters into non-action, the conditions of wisdom are exhausted, and even the knowledge is neither with thoughts nor without thoughts, it is called the Dharma that enters into neither the past nor the future nor the present.
[3]
 [3]
舍利弗阿毘曇[4]論卷第[5]一
 Shariputra Abhitan [4] Treatise Volume [5] 1
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1.2 - The 18 dhatāvah

T1548 舍利弗阿毘曇論卷/篇章 二
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 2
舍利弗阿毘曇[6]論[7]卷第二
 Sariputta Abhitan[6] Treatise[7] Volume 2
[8]姚秦[＊]罽賓三藏[＊]曇摩耶舍共曇摩崛多[＊]等譯
 [8] Yao Qin [*] Ji Bin Sanzang [*] Tamayashe Gong Tanmo Juduo [*] and other translations
問分界品第二
 Ask about the second grade of demarcation
問曰：
 Question:
幾界？
 How many realms?
答曰：
 Answer:
十八界。
 Eighteen realms.
云何十八界？
 What are the eighteen realms?
眼界耳界鼻界舌界身界、色界聲界香界味界觸界、眼識界耳識界鼻識界舌識界身識界、[9]意界意識界法界。
 The world of eyes, ears, nose, tongue, body, color, sound, smell, taste, touch, eye-consciousness, ear-consciousness, nose, tongue, body, consciousness, and consciousness.
云何眼界？
 What's your vision?
眼根是名眼界。
 The eye root is the name of vision.
云何眼界？
 What's your vision?
眼入是名眼界。
 Eyes entering is called vision.
云何眼界？
 What's your vision?
若眼我分攝四大所造淨色，是名眼界。
 If the eye takes in the pure colors created by the four elements, it is called vision.
若眼我分攝眼界四大所造，過去未來現在淨色，是名眼界。
 If the eye self captures the four elements of vision, the past, future and present pure colors are called vision.
云何眼界？
 What's your vision?
若眼我分攝，已見色今見當見不定；
 If my eyes are divided, I will see the form that I have already seen, and now I will see it indefinitely;
若眼我分攝，[10]色光已來今來當來不定，是名眼界。
 If my eyes take separate pictures, [10] the color and light have come and gone now and will come and go, this is called vision.
云何眼界？
 What's your vision?
若眼我分攝，眼已對色今對當對不定；
 If my eyes are divided, my eyes are already facing the color, but now I am not sure whether it should be right or not;
若眼我分攝，色已對眼今對當對不定，是名眼界。
 If the eyes are divided, the colors are already opposite, and now they are opposite, and they are not sure. This is called vision.
若眼無礙，是眼是眼入是眼根是眼界、是田是物、是門是藏、是世是淨、是泉是海、是沃燋是洄[11]澓、是瘡是繫、是[12]目是入我分、是此岸、是內入眼見色，是名眼界。
 If the eye is unobstructed, it is the eye, the entrance of the eye, the root of the eye, the field of vision, the field, the object, the door, the treasure, the world, the purity, the spring, the sea, the fertilization, the wandering [11], the sore, the system. , It is [12] the eye is the part that enters my body, it is this shore, it is the color that enters the eye, which is called vision.
耳界、鼻界、舌界、身界亦如是。
 The same is true for the ear realm, nose realm, tongue realm, and body realm.
云何色界？
 Where is the color world?
色入是名色界。
 Form enters the realm of name and form.
云何色界？
 Where is the color world?
若色隨行色相，是名色界。
 If form follows form, it is the realm of name and form.
云何色界？
 Where is the color world?
若色可見有對、眼識所知，是名色界。
 If form can be seen and understood by eye consciousness, it is the name and form realm.
云何色界？
 Where is the color world?
若色界業法煩惱所生報我分攝身好色非好色、端嚴非端嚴、妍[13]膚非妍[＊]膚、嚴淨非嚴淨，若善心若不善心若無記心所起去來屈申迴轉身教，若外色眼識所知青黃赤白紫黑、麁細長短方圓、水陸光影烟雲塵霧氣明闇，及餘外色眼識所知，是名色界。
 If the retribution arising from the defilements of the karma in the form realm is that the body is lustful, it is not lustful, it is not lusty, it is not strict, it is fair [13] it is not fair [*] skin, it is pure, it is not pure, if it is caused by a good mind, if it is an unwholesome mind, if it is not remembered. Qu Shen turned around and taught, if the external color eye consciousness knows green, yellow, red, white, purple and black, long, thin, short, square and round, water, land, light, shadow, smoke, dust, mist, light and dark, and other external colors the eye consciousness knows, this is the name and form realm.
云何聲界？
 Where is the world?
聲入是名聲界。
 Shengru is the realm of fame.
云何聲界？
 Where is the world?
若色不可見有對、耳識所知，是名聲界。
 If form cannot be seen, it is correct and known by ear consciousness, which is the world of fame.
云何聲界？
 Where is the world?
若聲界業法煩惱所生報我分攝身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若善心若不善心若無記心所起集聲音句言語口教，若外聲耳識所知[14]唄聲大鼓聲[15]小鼓聲、箏聲箜篌聲銅鈸聲、舞聲歌聲[16]伎樂聲[17]哭聲、男聲女聲、人聲非人聲、眾生聲非眾生聲、去聲來聲相觸聲、風聲雨聲水聲諸大相觸聲，及餘外聲耳識所知，是名聲界。
 If the retribution arising from the defilements of the sound realm's karma is that the good voice of the body is not a good voice, the wonderful voice is not all the wonderful voices, the soft voice is not a soft voice, if the mind is good, if the mind is unwholesome, if the mind has no memory, the collected sounds, sentences, oral teachings , if the external sounds are known by the ear [14] the sound of the big drum [15] the sound of the small drum, the sound of the zither, the sound of the harp, the sound of the cymbals, the sound of dancing and singing [16] the sound of music and music [17] the sound of crying, male and female voices, and the sound of human voices. Human voices, the voices of living beings, the voices of non-sentient beings, the coming and going, the sound of wind, the sound of rain, the sound of water, and other great contact sounds, as well as the remaining external sounds that are known to the ear, are the world of fame.
云何香界？
 Yun Hexiangjie?
若香入是名香界。
 If the fragrance enters the world of fragrance.
云何香界？
 Yun Hexiangjie?
若色不可見有對、鼻識所知，是名香界。
 If form cannot be seen and is known by nose consciousness, it is called the fragrance world.
云何香界？
 Yun Hexiangjie?
若香界業法煩惱所生報我分攝身好香非好香、軟香非軟香、適意香非適意香，若外香鼻識所知樹根香樹[18]心香樹膠香樹皮香、葉香花香果香、好香非好香，及餘外香鼻識所知，是名香界。
 If the karmic defilements of the fragrance world are the retributive self-participants, the good fragrance is not a good fragrance, the soft fragrance is not a soft fragrance, and the pleasant fragrance is not a pleasant fragrance. If the external fragrance is known by nose consciousness, the root of the tree is fragrant. Fragrance of bark, fragrance of leaves, fragrance of flowers and fruits, fragrance that is good but not good, and other external fragrances that are known to the nose are known as the world of fragrance.
云何味界？
 What is the taste of the world?
若味入是名味界。
 If the taste enters the realm of name and taste.
云何味界？
 What is the taste of the world?
若色不可見有對、舌識所知，是名味界。
 If form cannot be seen, it can be known by tongue consciousness, which is called the taste realm.
云何味界？
 What is the taste of the world?
若味界業法煩惱所生報我分攝身甜[19]酢苦辛醎淡涎癊，若外味舌識所知若甜[＊]酢苦辛醎淡若水若汁，及餘外味舌識所知，是名味界。
 If the retribution caused by the defilements in the taste realm is sweet [19], the taste is bitter and pungent, the taste is light, and the external taste is as sweet as the tongue consciousness [*] The taste is bitter, pungent, light, watery, and juice, and the remaining external taste is What the tongue consciousness knows is the world of name and taste.
云何觸界？
 Why did it cross the line?
若觸入是名觸界。
 If it touches, it is called touching the boundary.
云何觸界？
 Why did it cross the line?
若色不可見有對、身識所知，是名觸界。
 If form cannot be seen and is known by body consciousness, it is called touching the boundary.
云何觸界？
 Why did it cross the line?
若觸界業法煩惱所生報我分攝身冷熱輕重麁細[1]澁滑堅軟，若外觸身識所知，是名觸界。
 If the retribution caused by the defilements of the karma that touches the boundary, the cold, hot, light, heavy, thin, fine [1], slippery, hard, and soft parts of the body are touched, and if the body consciousness is aware of the external contact, this is called touching the boundary.
云何眼識界？
 How can you see the world?
若識是眼根[2]生色境界，已生今生當生不定，是名眼識界。
 If consciousness is the state of form produced by the eye faculty [2], it is uncertain whether it has been born in this life or will be born in this life. This is called the realm of eye consciousness.
云何耳鼻舌身識界？
 Why are there ears, nose, tongue, body and consciousness?
若識身根[3]生觸境界，已生今生當生不定，是名身識界。
 If the consciousness body root [3] is born in the realm of contact, it will be uncertain whether it will be born in this life or not. This is called the realm of body consciousness.
云何意界？
 What is the meaning of Yun?
意知法、思惟法、念[4]法，若初心已生今生當生不定，是名意界。
 If the mind knows the Dharma, contemplates the Dharma, and reads the Dharma [4], if the original intention has already been born in this life, it will be undecided, this is called the realm of mind.
云何意識界？
 Where is the realm of consciousness?
若識相似不離彼境界，及餘相似心已生今生當生不定，是名意識界。
 If the awareness of similarity is not separated from that state, and the mind of remaining similarities has been born in this life and is uncertain, this is called the realm of consciousness.
云何法界？
 Where is the Dharma Realm?
若法入是名法界。
 If the Dharma enters the Dharma Realm.
云何法界？
 Where is the Dharma Realm?
受陰、想陰、行陰，若色不可見無對，若無為，是名法界。
 Receiving yin, thinking about yin, and moving yin. If the form is invisible and uncorrected, if there is no action, this is called the Dharma Realm.
云何法界？
 Where is the Dharma Realm?
受、想、思、觸、思惟、覺觀、見、慧、解脫、無貪無恚無癡、順信、悔、不悔、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、怖、煩惱、使、生老死、命、結、無想定、得果、滅盡定、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命正身進正身除、智緣盡非智緣盡、決定法住緣、空處識處不用處非想非非想處，是名法界。
 Feeling, thought, thought, contact, thought, awareness, insight, insight, wisdom, liberation, non-greed, non-hate, non-delusion, trust, regret, no regrets, joy, joy, mind advancement, mind elimination, faith, desire, perseverance Ease, mindfulness, concentration, mental equanimity, doubt, fear, worries, confusion, birth, old age, death, fate, knots, concentration without thought, attainment, cessation of concentration, non-precepts and teachings in body and speech, leakage in body and speech, precepts and no teachings, existence The outflow body enters and the outflow body eliminates, the right speech, right action, right livelihood, right body enters the right body and eliminates it, the conditions for wisdom are exhausted and the conditions for wisdom are not exhausted, the conditions for the abiding of the determination of Dharma, and the empty place of consciousness are not used for non-perception and non-perception. This is called the Dharma Realm.
十八界，幾色、幾非色？
 How many colors and non-colors are there in the eighteen realms?
十色，七非色，一二分或色或非色。
 There are ten colors, seven are non-color, one and two are either color or non-color.
云何十色？
 What are the ten colors of the cloud?
眼界耳界鼻界舌界身界、色界聲界香界味界觸界，是名十色。
 The world of eyes, ears, nose, tongue, body, and color are called the ten colors.
云何七非色？
 Yun He Qi Fei Lu?
眼識界耳識界鼻識界舌識界身識界、意界意識界，是名七非色。
 The realm of eye-consciousness, the realm of ear-consciousness, the realm of nose-consciousness, the realm of tongue-consciousness, the realm of body-consciousness, and the realm of mind-consciousness are called the seven non-forms.
云何一二[5]分或色或非色？
 How can one or two [5] points be color or non-color?
法界，是名一二分或色或非色。
 The Dharma Realm is called one or two divisions, either form or non-form.
云何法界色？
 What is the color of the Dharma Realm?
身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名法界色。
 The body and speech are not precepted and there is no teaching, there are leaks in the body and speech, there are no disciplines, there are leaks in the body and there are leaks in the body to get rid of, right speech, right deeds, right livelihood, right body to enter, right body to get rid of, this is called the Dharma Realm.
云何法界非色？
 Why is the Dharma Realm non-material?
受想乃至滅盡定，智緣盡乃至非想非非想處，是名法界非色。
 The cessation of thoughts and feelings to the point of cessation, the cessation of knowledge and conditions to the point of non-perception, non-non-perception, is called the non-material form of the Dharma Realm.
十八界，幾可見、幾不可見？
 How many of the eighteen realms are visible and how invisible?
一可見，十七不可見。
 One is visible, seventeen is invisible.
云何一可見？
 Yunheyi can be seen?
色界，是名一可見。
 The color realm is a name that can be seen.
云何十七不可見？
 Why is Seventeen invisible?
除色界，餘不可見。
 Except for the form realm, nothing else is visible.
十八界，幾有對、幾無對？
 Among the eighteen realms, how many are correct and how many are not?
十有對，八無對。
 Ten of them are right, eight of them are wrong.
云何十有對？
 Yunhe is absolutely right?
十色界，是名十有對。
 The ten color realms are called ten pairs.
云何八無對？
 Why is it wrong?
七識界、法界，是名八無對。
 The seven realms of consciousness and the realm of dharma are called the Eight Uncorrected Realms.
十八界，幾聖、幾非聖？
 Among the eighteen realms, how many are holy and how many are not?
十五非聖，三二分或聖或非聖。
 Fifteen is not holy, and three or two are either holy or not.
云何十五非聖？
 Why is the fifteenth year not a saint?
十色界、五識界，是名十五非聖。
 The ten realms of color and the five realms of consciousness are called the fifteen non-saints.
云何三二分或聖或非聖？
 How can it be divided into two parts: holy or not?
意界、意識界、法界，是名三二分或聖或非聖。
 The realm of mind, the realm of consciousness, and the realm of Dharma are called the three or two divisions, either holy or non-holy.
云何意界非聖？
 Why is it that the realm of meaning is not holy?
若意界有漏，是名意界非聖。
 If there are leaks in the realm of mind, it is said that the realm of mind is not holy.
云何意界非聖？
 Why is it that the realm of meaning is not holy?
若意界非學非無學意界，是名意界非聖。
 If the realm of mind is not a realm of learning and is not a realm without learning, it is called a realm of mind that is not holy.
云何意界聖？
 What does it mean to be a saint?
若意界無漏，是名意界聖。
 If there is no leakage in the realm of mind, it is called the sage of the realm of mind.
云何意界聖？
 What does it mean to be a saint?
若意界信根相應意界，是名意界聖。
 If the belief in the mind world corresponds to the mind world, it is called the saint of the mind world.
云何意界聖？
 What does it mean to be a saint?
若意界學若無學。
 If there is no learning in the realm of mind, there will be no learning.
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲[6]得、未解欲解、未證欲證，離煩惱修道。
 When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, if he sees the faults of his actions, observes the cessation of Nirvana, and observes the path of suffering and suffering as it really is, he will not obtain desires [6] and have unsolved desires. Understanding, unfulfilled desire to attain enlightenment, leaving troubles and cultivating the Tao.
見學人若須陀洹、若斯陀含、若阿那含，觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹[7]果、若斯陀含果、若阿那含果。
 I see students who are Sotapanna, Astagamagam, and Anagami, and have sufficient insight knowledge. If they observe the liberated mind in the wise land, they will realize the fruit of recluse. Ruanagami fruit.
無學人欲得阿羅漢，未得聖法欲得，觀智具足，若智地若觀解脫心，即得阿羅漢果。
 Unlearned people who want to be Arhats, who have not yet obtained the Holy Dharma, and who have sufficient insight and wisdom, can attain the fruit of Arhats if they are wise and contemplative of the liberating mind.
若實人若趣若意界，是名意界聖。
 If the real person is as interesting as the realm of mind, this is called the saint of the realm of mind.
意識界亦如是。
 The same is true in the realm of consciousness.
云何法界非聖？
 Why is the Dharma Realm not holy?
若法界有漏，是名法界非聖。
 If there are leaks in the Dharma Realm, it is said that the Dharma Realm is not holy.
云何法界非聖？
 Why is the Dharma Realm not holy?
受受陰、想受陰、行受陰，若色不可見無對有漏，若非聖無為，是名法界非聖。
 If the form is not visible, there is no rightness or leakage in the Yin of feeling, the Yin of thought, and the Yin of action, and if it is not holy and inactive, it is called the Dharma Realm and is not holy.
云何法界非聖？
 Why is the Dharma Realm not holy?
若法界若非學非無學，受想乃至無想定初四色，非聖七無為，是名法界非聖。
 If the Dharma Realm is not learned, it is not without learning, and the four primary colors of perception and even non-contemplation concentration, and the seven non-holy inactions, are called the Dharma Realm and are not holy.
云何法界聖？
 Why is the Dharma Realm Saint?
若法無漏，是名法界聖。
 If the Dharma has no leakage, it is called the Dharma Realm Sage.
云何法界聖？
 Why is the Dharma Realm Saint?
信根及信根相應心數法，若法[8]非緣無漏，是名法界聖。
 The root of faith and the root of faith correspond to the number of Dharma in the mind. If the Dharma [8] is non-conditioned and has no leakage, it is called the Dharma Realm Saint.
云何法界聖？
 Why is the Dharma Realm Saint?
若法界聖，若法界學若無學。
 If you are a sage in the Dharma Realm, if you are a student in the Dharma Realm, you will have no learning.
學人離結使，乃至即得阿羅漢果。
 When a scholar leaves the group, he or she will immediately attain the fruit of Arahantship.
若實人若趣，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無[9]癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命、正身進正身除、智緣盡決定，是名法界聖。
 If a real person is interested, if there is feeling, perception, thought, contact, thought, insight, view, wisdom, liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, dissatisfaction Relaxation, mindfulness, concentration, equanimity of mind, attainment of results, concentration of cessation, right speech, right conduct, right livelihood, right body, right body, and complete determination of wisdom and conditions are called the saints of the Dharma Realm.
十八界，幾有漏、幾無漏？
 Among the eighteen realms, how many are leaked and how many are not leaked?
十五有漏，三二分或有漏或無漏。
 Fifteen points have leakage, and 32 points have leakage or no leakage.
云何十五有漏？
 Why is there any leakage in the fifteenth year?
十色界、五識界，是名十五有漏。
 The ten realms of color and the five realms of consciousness are called the fifteen taints.
云何三二分或有漏或無漏？
 How can it be divided into three and two parts, with or without leakage?
意界、意識界、法界，是名三二分或有漏或無漏。
 The realm of mind, the realm of consciousness, and the realm of Dharma are called three-two divisions, either with or without leakage.
云何意界有漏？
 Why is there any leakage in my mind?
意界若有[10]愛，是名意界有漏。
 If there is [10] love in the realm of mind, it means there is a leak in the realm of mind.
云何意界有漏？
 Why is there any leakage in my mind?
意界若非學非無學意界，是名意界有漏。
 If there is no realm of consciousness without learning, then there is a leakage in the realm of consciousness.
云何意界無漏？
 Why is there no leakage in the realm of consciousness?
若意界無愛，是名意界無漏。
 If there is no love in the realm of mind, it means there is no leakage in the realm of mind.
云何意界無漏？
 Why is there no leakage in the realm of consciousness?
若意界信根相應意界，是名意界無漏。
 If the belief in the mind realm corresponds to the mind realm, it is called the mind realm without leakage.
云何意界無漏？
 Why is there no leakage in the realm of consciousness?
若意界若學無[11]學人離結使，乃至即得阿羅漢果。
 If there is no learning in the realm of mind [11] and the learner leaves the knot, he or she will immediately attain the fruit of Arhat.
若實人若趣意界，是名意界無漏。
 If a real person is interested in the realm of mind, it means that there is no leakage in the realm of mind.
意識界亦如是。
 The same is true in the realm of consciousness.
云何法界有漏？
 Why is there any leakage in the Dharma Realm?
若法界有愛，是名法界有漏。
 If there is love in the Dharma Realm, it means there is leakage in the Dharma Realm.
云何法界有漏？
 Why is there any leakage in the Dharma Realm?
受受陰、想受陰、行受陰，若色不可見無對有愛，是名法界有漏。
 If there is no visible form, no love, no feeling, no thought, no love, then there is an outflow in the Dharma Realm.
云何法界有漏？
 Why is there any leakage in the Dharma Realm?
若法界非學非無學，受想乃至無想定初四色，是名法界有漏。
 If there is neither learning nor learning in the Dharma Realm, and there are thoughts and even the four primary colors of Dharma Realm without thoughts, it is called leakage in the Dharma Realm.
云何法界無漏？
 Why is there no leakage in the Dharma Realm?
若法界無[＊]愛，是名法界無漏。
 If there is no [*] love in the Dharma Realm, it is said that there is no leakage in the Dharma Realm.
云何法界無漏？
 Why is there no leakage in the Dharma Realm?
信根及相應心數法，若法非緣無[＊]愛，是名法界無漏。
 The root of faith and the corresponding mental number are Dharma. If the Dharma is not conditioned and has no [*] love, it is called the Dharma Realm without leakage.
云何法界無漏？
 Why is there no leakage in the Dharma Realm?
若法界若學無學，若非聖無為。
 If there is no learning in the Dharma Realm, there will be no practice if it is not holy.
學人離結使，[A1]乃至即得阿羅漢果。
 When a scholar leaves the group, [A1] he will even attain the fruit of Arahantship.
若實人若趣，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命、正身進正身除、智緣盡非智緣盡、決定法住緣、空處智識處智不用處智非想非非想處智，是名法界無漏。
 If a real person is interested, if there are feelings, thoughts, reflections, touches, thoughts, insights, views, wisdom, liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, and no hesitation, Mindfulness, concentration, equanimity of mind, attainment of results, cessation of cessation, right speech, right action, right livelihood, right body, right body, elimination of right body, end of the condition of wisdom and non-wisdom, condition of determination of Dharma, empty place of knowledge, place where wisdom is not used, wisdom is not thought, nothing is wrong Wisdom without thinking is called the Dharma Realm without leakage.
有愛無愛、有求無求、當取非當取、有取無取、有勝無勝，亦如是。
 There is love but not love, there is seeking but not seeking, there is what should be taken but not what should be taken, there is taking but not taking, there is victory but no victory, it is the same.
十八界，幾受、幾非受？
 In the eighteen realms, how many feelings are there and how many are not feelings?
五受，十三二分或受或非受。
 Five feelings, thirteen and two are either feelings or non-feelings.
[1]云何五受？
 [1] What are the five feelings?
眼界耳界鼻界舌界身界，是名五受。
 The eyes, ears, nose, tongue, and body are called the five feelings.
云何十三二分或受或非受？
 How can the thirteen and two points be received or not?
色界聲界香界味界觸界、眼識界耳識界鼻識界舌識界身識界、意界意識界法界，是名十三二分或受或非受。
 The form realm, the sound realm, the smell realm, the taste realm, the touch realm, the eye-consciousness realm, the ear-consciousness realm, the nose-consciousness realm, the tongue-consciousness realm, the body-consciousness realm, and the mind realm, the awareness realm, the dharma realm, are called the thirteen-two points of feeling or non-feeling.
云何色界受？
 How can the color realm be affected?
色界若內，是名色界受。
 If the form realm is within, it is the feeling of the name and form realm.
云何色界受？
 How can the color realm be affected?
若色界業法煩惱所生報我分攝身好色非好色、端嚴非端嚴、妍[2]膚非妍[＊]膚、嚴淨非嚴淨，若受心所起去來屈申迴轉身教，是名色界受。
 If the retributive self-participation caused by the defilements of the karma in the form realm is lustful but not lustful, strict but not strict, fair [2] skin not fair [*] skin, strict and clean but not strict and pure, if the mental state arises and turns around, Teaching is the feeling of the name and form world.
云何色界非受？
 Why is there no feeling in the realm of color?
若色界外，是名色界非受。
 If it is outside the form realm, it means that the name and form realm is not a feeling.
云何色界非受？
 Why is there no feeling in the realm of color?
若色界善若不善若無記非我分攝，若善心若不善心若非報非報法心所起去來屈申迴轉身教，若外色眼識所知，是名色界非受。
 If the form realm is good, if it is unwholesome, if it has no memory, it is not part of the self. If it is a kind mind, if it is unwholesome, if it is not a retribution, it is not a retribution. If the Dharma mind arises, it will turn around and teach, if the external form and eye consciousness can know it, it is not a feeling in the name and form realm.
云何聲界受？
 How can the sound world be accepted?
若聲界是內，是名聲界受。
 If the realm of sound is internal, it is the realm of fame.
云何聲界受？
 How can the sound world be accepted?
若聲界業法煩惱所生報我分攝身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，受心所起集聲音句言語口教，是名聲界受。
 If the sound-realm karmic defilements are the retributive self-participated body, good sounds are not good sounds, many wonderful sounds are not many wonderful sounds, soft sounds are not soft sounds, and the collected sounds, sentences, words, and oral instructions arising from the receiving mind are the feelings in the name-realm.
云何聲界非受？
 How can the world of sound be non-receptive?
若聲界外，是名聲界非受。
 If it is outside the realm of sound, it means that the realm of fame is not received.
云何聲界非受？
 How can the world of sound be non-receptive?
若聲界善若不善若無記非我分攝，若善心若不善心若非報非報法心所起集聲[3]音[4]句言語口教，若外聲耳識所知，是名聲界非受。
 If the sound world is good, if it is bad, if it has no memory, it is not part of the self, if it is a good mind, if it is not good, if it is not a retribution, it is not a retribution, it is caused by the mind of the Dharma. The collection of sound [3] sound [4] is spoken orally, and if the external sound is known by the ear, it is Fame is not acceptable.
云何香界受？
 How can the fragrance be received by the world?
若香界內，是名香界受。
 If it is within the fragrance world, it is called the fragrance world.
云何香界受？
 How can the fragrance be received by the world?
若香界業法煩惱所生報我分攝身好香非好香、軟香非軟香、適意香非適意香，是名香界受。
 If the retributive self-part of the body caused by the defilements of the karma in the fragrance realm is a pleasant fragrance, it is not a good fragrance, a soft fragrance is not a soft fragrance, and a pleasant fragrance is not a pleasant fragrance, this is called the feeling of the fragrance realm.
云何香界非受？
 How can the world of fragrance not be accepted?
若香界外外香鼻識所知，樹根香樹心香樹膠香[5]樹皮香、葉香花香果香、好香非好香，及餘外香鼻識所知，是名香界非受。
 If the fragrance world is known to the nose consciousness as external fragrance, such as tree root fragrance, tree core fragrance, gum fragrance [5] bark fragrance, leaf fragrance, floral fragrance, fruit fragrance, good fragrance but not good fragrance, and other external fragrances known to the nose consciousness, this is the world of fragrance. Not received.
云何味界受？
 What is the taste of the world?
若味界內，是名味界受。
 If it is within the taste realm, it is called the feeling of the taste realm.
云何味界受？
 What is the taste of the world?
若味界業法煩惱所生報我分攝身甜[＊]酢苦辛醎淡涎[6]癊，是名味界受。
 If the retribution caused by the defilements of the karma in the taste realm is sweet [*] bitter, pungent, salty, and pale [6], it is called feeling in the taste realm.
云何味界非受？
 How can the world of taste not be experienced?
若味界外外味舌識所知，若甜[＊]酢苦辛醎淡[7]外汁，及餘外味舌識所知，是名味界非受。
 If the taste realm is outside the awareness of the tongue consciousness, if sweet [*] sour, bitter, pungent, and light [7] has external juice, and the remaining external tastes are not aware of the tongue awareness, this is called the taste realm non-feeling.
云何觸界受？
 Why does it touch the boundary?
若觸界內，是名觸界受。
 If it touches within the realm, it is called the feeling of touching the realm.
云何觸界受？
 Why does it touch the boundary?
若觸界業法煩惱所生報我分攝身冷熱輕重麁細[＊]澁滑堅軟，是名觸界受。
 If the retribution caused by the defilements caused by the karma of contact with the realm affects the body's cold, hot, light, heavy, fine [*] slippery, hard and soft, this is called the feeling of contact with the realm.
云何觸界非受？
 Why does it mean that it is beyond the bounds of acceptance?
若觸界外，若外觸身識所知若冷熱輕重麁細[＊]澁滑堅軟，及餘外觸身識所知，是名觸界非受。
 If it touches the outside of the boundary, if the outside of the body's consciousness is aware of cold and hot, light, heavy, fine, [*] slippery, hard, and soft, and the rest of the body's consciousness is touched, this is called contact with the boundary and is not a feeling.
云何眼識界受？
 How can we perceive the realm of vision?
若眼識界內，是名眼識界受。
 If it is in the eye-consciousness world, it is called eye-consciousness world feeling.
云何眼識界受？
 How can we perceive the realm of vision?
若眼識界業法煩惱所生報我分攝眼識界，是名眼識界受。
 If the retribution arising from the karma and defilements in the eye-consciousness world is divided into the eye-consciousness world, this is called the feeling of the eye-consciousness world.
云何眼識界非受？
 How can the realm of vision and consciousness be non-receptive?
若眼識界外眼識界，是名眼識界非受。
 If the eye-consciousness world is outside the eye-consciousness world, it is called the eye-consciousness world non-feeling.
耳識界、鼻識界、舌識界、身識界亦如是。
 The same is true for the realm of ear consciousness, nose consciousness, tongue consciousness, and body consciousness.
云何意界受？
 Why do you feel the world?
若意界內，是名意界受。
 If it is within the realm of mind, it is called feeling in the realm of mind.
云何意界受？
 Why do you feel the world?
若意界業法煩惱所生報我分攝，是名意界受。
 If the karmic defilements in the mind realm are caused by the retributive self, it is called feeling in the mind realm.
云何意界非受？
 Why is the realm of mind not receiving?
若意界外，是名意界非受。
 If the mind is outside the realm, it is called the realm of mind.
云何意界非受？
 Why is the realm of mind not receiving?
若意界善[8]不善若無記非我分攝意界，是名意界非受。
 If the mind realm is good [8] If it is not good, if there is no memory of non-self, it is called the mind realm of non-feeling.
意識界亦如是。
 The same is true in the realm of consciousness.
云何法界受？
 How can the Dharma Realm be accepted?
若法界內，是名法界受。
 If it is within the Dharma Realm, it is called Dharma Realm Reception.
云何法界受？
 How can the Dharma Realm be accepted?
若法界業法煩惱所生報我分攝受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生、命、有漏身進，是名法界受。
 If the karmic defilements in the Dharma Realm are caused by the retributive self, they include feeling, thinking, thought, contact, contemplation, awareness, insight, insight, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, fear, Life, destiny, and leakage enter the body, which is called the feeling of the Dharma Realm.
云何法界非受？
 How can the Dharma Realm not be accepted?
若法界外，是名法界非受。
 If it is outside the Dharma Realm, it is called the Dharma Realm and is not received.
云何法界非受？
 How can the Dharma Realm not be accepted?
若法界善若不善若無記非我分攝，餘法界非受，是名法界非受。
 If the Dharma Realm is good, if it is not good, if it is not recorded, it is not a part of me. The rest of the Dharma Realm is not a feeling. This is called the Dharma Realm and is not a feeling.
內外亦如是。
 The same is true inside and outside.
十八界，幾有報、幾無報？
 In the eighteen realms, how often are there rewards and how often are there no rewards?
十三無報，五二分或有報或無報。
 Thirteen points have no retribution, and 52 points may have retribution or no retribution.
云何十三無報？
 Why is there no reward for thirteen years?
八色界、五識界，是名十三無報。
 The Eight Form Realm and the Five Consciousness Realm are called the Thirteen No Retributions.
云何五二分或有報或無報？
 How can it be that fifty-two points are rewarded or not?
色界、聲界、意界、意識界、法界，是名五二分或有報或無報。
 The world of form, the world of sound, the world of mind, the world of consciousness, and the world of Dharma are called five-two divisions, either with retribution or without retribution.
云何色界有報？
 How can there be retribution in the color world?
若色界報法，是名色界有報。
 If there is retribution in the form realm, then there is retribution in the name and form realm.
云何色界有報？
 How can there be retribution in the color world?
若色界善若不善，若善心若不善心所起去來屈申迴轉身教，是名色界有報。
 If the form realm is good or not, and if the good mind is as bad as the unwholesome mind, if you turn around and teach, then there will be rewards in the name and form realm.
云何色界無報？
 Why is there no retribution in the world of color?
若色界報、色界非報，非報法身好色非好色、端嚴非端嚴、[＊]妍膚非妍[＊]膚、嚴淨非嚴淨，無記心所起去來屈申迴轉身教，若外色眼識所知，是名色界無報。
 If the color realm repays, the color realm does not repay, the non-retribution Dharma body is lustful but not lewd, strict is not strict, [*] fair skin is not fair [*] skin, strict and clean is not strict and pure, and you can’t remember what the mind is about to get up and turn around. Teach, if the external form and eye consciousness know it, there is no reward in the name and form realm.
云何聲界有報？
 Why is there any reward in the world?
若聲界報法，是名聲界有報。
 If the world of sound repays the Dharma, then there will be retribution in the world of fame.
云何聲界有報？
 Why is there any reward in the world?
若聲界善若不善，若善心若不善心所起集聲音句言語口教，是名聲界有報。
 If the sound world is good or bad, if the good or bad mind arises from the collection of sounds, sentences, speech or oral teaching, then there will be rewards in the world of fame.
云何聲界無報？
 Why is there no reward in the world?
若聲界報若聲界非報，非報法身好聲非好聲、眾[9]妙聲非眾[＊]妙聲、軟聲非軟聲，無記心[10]所[11]起集聲音句言語口教，[12]若外聲耳識所知，是名聲界無報。
 If the sound realm is not rewarded, if the sound realm is not rewarded, if it is not the reward of the dharma body, a good voice is not a good voice, a wonderful voice is not a good voice, a wonderful voice is not a crowd [*], a wonderful voice is not a soft voice, and a soft voice is not a soft voice. The collection of tones, sentences, speech and oral teaching, [12] if the external sounds are known to the ear, there will be no reward in the world of fame.
云何意界有報？
 Why is there any reward in the world?
若意界報法，是名意界有報。
 If the mind realm repays the law, it is called the mind realm retribution.
云何意界有報？
 Why is there any reward in the world?
除意界善報，餘意界善若不善意界，是名意界有報。
 In addition to the good rewards in the mental realm, if the remaining good in the mental realm is not good in the realm of good intentions, it is called the reward in the mental realm.
云何意界無報？
 Why is there no reward in the world?
若意界報、若意界非報，非報法意界，是名意界無報。
 If there is retribution in the mind realm, if there is no retribution in the mind realm, it is not retribution in the mind realm of Dharma. This is called no retribution in the mind realm.
意識界亦如是。
 The same is true in the realm of consciousness.
云何法界有報？
 How can there be retribution in the Dharma Realm?
若法界報法，是名法界有報。
 If the Dharma Realm repays the Dharma, it is called the Dharma Realm having retribution.
云何法界有報？
 How can there be retribution in the Dharma Realm?
除法界善報，餘法界善、[1]若有為，若不善受想乃至煩惱使結二定一切色，是名法界有報。
 In addition to the good retribution in the Dharma Realm, the remaining Dharma Realm is good. [1] If there is action, if there are unwholesome thoughts and thoughts and even troubles that cause knots and fixation of all colors, this is called the Dharma Realm's retribution.
云何法界無報？
 Why is there no reward in the Dharma Realm?
若法界報、若法界非報，非報法，除無貪無恚[2]無癡、煩惱使[3]結、身口非戒無教，餘法界無報，是名法界無報。
 If there is retribution in the Dharma Realm, if there is no retribution in the Dharma Realm, if there is no retribution in the Dharma Realm, except for the absence of greed and hatred [2], the absence of delusion, the attachment of afflictions [3], the absence of precepts and teachings in body and speech, there will be no retribution in the Dharma Realm. This is called the absence of retribution in the Dharma Realm.
十八界，幾心、幾非心？
 Eighteen realms, how many hearts and how many are not hearts?
七心，十一非心。
 Seven hearts, eleven non-hearts.
云何七心？
 What are the seven hearts?
七識界，是名七心。
 The seven realms of consciousness are called the seven hearts.
云何十一非心？
 Why is Shiyi not the heart?
十色界、法界，是名十一非心。
 The ten color realms and the dharma realm are called the eleven non-minds.
十八界，幾心相應、幾非心相應？
 Among the eighteen realms, how many hearts correspond and how many do not?
十非心相應，七不說心相應非心相應，一二分或心相應或非心相應。
 Ten are not heart-corresponding, seven are not heart-corresponding but not heart-corresponding, and one or two are either heart-corresponding or non-heart-corresponding.
云何十非心相應？
 Why is it that the heart is not corresponding?
十色界，是名十非心相應。
 The ten color realms are called the ten non-mind correspondences.
云何七不說心相應非心相應？
 Why doesn't Qi say that the correspondence between the heart and the heart is not the correspondence between the heart and the heart?
七識界，是名七不說心相應非心相應。
 The seven realms of consciousness are called the seven realms of consciousness.
云何一二分或心相應或非心相應？
 How can one and two points be divided into two parts, whether the heart corresponds or the non-heart corresponds?
法界，是名一二分或心相應或非心相應。
 The Dharma Realm is called one or two divisions, either mental correspondence or non-heart correspondence.
云何法界心相應？
 Why does the Dharma Realm mind correspond?
若法界心數受想乃至煩惱使，是名法界心相應。
 If the Dharma Realm mind is affected by thoughts and even worries, it is called the Dharma Realm mind corresponding.
云何法界非心相應？
 How can the Dharma Realm not correspond to the mind?
若法界若非心生，乃至非想非[4]非想處智，是名法界非心相應。
 If the Dharma Realm does not originate from the mind, it is even non-perception [4] and does not have the wisdom of thinking. This is called the Dharma Realm that does not correspond to the mind.
十八界，幾心數、幾非心數？
 In the eighteen realms, how many are the number of hearts and how many are not the number of hearts?
十七非心數，[5]一二分或心數或非心數。
 Seventeen is not a heart number, [5] one or two points are either a heart number or a non-heart number.
云何十七非心數？
 Why is seventeen not the number of your heart?
十色界、七識界，是名十七非心數。
 The ten color realms and the seven consciousness realms are called the seventeen non-mental numbers.
云何一二分或心數或非心數？
 How can one or two points be divided into mental numbers or non-mental numbers?
法界，是名一二分或心數或非心數。
 The Dharma Realm is called one or two points, or the number of the mind or the number of the non-mind.
云何法界心數？
 What is the number of hearts in the Dharma Realm?
若法界有緣受想乃至煩惱使，是名法界心數。
 If there are predestined thoughts and even worries in the Dharma Realm, this is called the number of thoughts in the Dharma Realm.
云何法界非心數？
 How can the Dharma Realm be anything other than the number of the mind?
若法界非緣生乃至非想非非想處智，是名法界非心數。
 If the Dharma Realm is not conditioned or even non-perception or non-perception, it is called the Dharma Realm and is not the number of the mind.
十八界，幾有緣、幾無緣？
 Among the eighteen realms, how many are destined and how many are not?
七有緣，十無[6]緣，一二分或有緣或無緣。
 Seven are predestined, ten are not [6] predestined, and one or two are either predestined or not.
云何七[7]有緣？
 Yun He Qi [7] is destined?
七識界，是名七有緣。
 The seven realms of consciousness are called seven predestined relationships.
云何十無緣？
 Yun He Shi has no chance?
十色界，是名十無緣。
 The ten realms of color are called the ten realms of no destiny.
云何一二[8]分或有緣或無緣？
 How can one or two [8] points be predestined or not?
法界，是名一二分或有緣或無緣。
 Dharma Realm is called one or two points, either predestined or undestined.
云何法界有緣？
 Why is there a destiny in the Dharma Realm?
若法界心數受想乃至煩惱使，是名法界有緣。
 If the mind of the Dharma Realm is affected by thoughts and even worries, it is called the Dharma Realm.
云何法界[9]無緣？
 Why is there no destiny in the Dharma Realm[9]?
若法界非心數生，乃至非想非非想處智，是名法界無緣。
 If the Dharma Realm does not originate from the mind, or even arises from neither perception nor non-perception, it is called the Dharma Realm without connection.
十八界，幾共心、幾不共心？
 How many of the eighteen realms share the same mind and how many do not?
十七不共心，一二分或共心或不共心。
 Seventeen are not of the same mind, one or two are either of the same mind or not.
云何十七不共心？
 Why don't seventeen people share the same mind?
十色界、七識界，是名十七不[10]共心。
 The ten color realms and the seven realms of consciousness are called the seventeen common minds.
云何一二分或共心或不共心？
 How can one or two points be shared or not?
法界，是名一二分或共心或不共心。
 The Dharma Realm is called one or two points, either having a shared mind or not.
云何法界共心？
 How can the Dharma Realm share the same mind?
若法界隨心轉，共心生共住共滅，受想乃至煩惱使、有漏身口戒無教、有漏身進有漏身除、正語正業正[A2]命、正身進正身除，是名法界共心。
 If the Dharma Realm rotates according to the mind, the mind arises, lives, and perishes together, thoughts and worries are caused, there are leaks in the body and speech, there are no teachings, there are leaks in the body and there are leaks in the body to eliminate, right speech, right deeds, right life, and right body to enter and eliminate, then This is called the common mind of the Dharma Realm.
云何法界不共心？
 How can the Dharma Realm not share the same mind?
若法界不隨心轉，不共心生不共住不共滅，生乃至非想非非想處智，是名法界不共心。
 If the Dharma Realm does not follow the mind, if there are no common minds, no shared existence, no common destruction, and even non-perception, non-non-perception, and wisdom, this is called the Dharma Realm not having the same mind.
隨心轉不隨心轉亦如是。
 The same is true whether you follow your heart or not.
十八界，幾業、幾非業？
 In the eighteen realms, how many karma and how many non-karmas are there?
十五非業，三二分或業或非業。
 Fifteen points are non-karma, and 32 points are either karma or non-karma.
云何十五非業？
 Why is it that the fifteenth year is not a career?
八色界、七識界，是名十五非業。
 The eight realms of color and the seven realms of consciousness are called the fifteen non-karma.
云何三二分或業或非業？
 How can it be divided into three or two, whether it is a career or a non-karma?
色界、聲界、法界，是名三二分或業或非業。
 The form realm, the sound realm, and the dharma realm are called three or two divisions, either karma or non-karma.
云何色界業？
 What is the color industry?
若善心若不善心若無記心所起去來屈申迴轉身教，是名色界業。
 If you have a good mind, if you have an unwholesome mind, if you don't remember what the mind is doing, and if it arises, turns around, and teaches, it is the karma of the name and form realm.
云何色界非業？
 How can the world of color be non-karma?
身好色非好色、端嚴非端嚴、妍[＊]膚非妍膚、嚴淨非嚴淨，若外色眼識所知，是名色界非業。
 A good-looking body is not lustful, a strict appearance is not a strict one, a fair skin is not a fair skin, and a clean and clean skin is not a clean and pure body.
云何聲界業？
 Why does it sound like an industry?
若善心若不善心若無記心所起集聲音句言語口教，是名聲界業。
 If you have a good mind, if you have an unwholesome mind, if you have no memory, if you collect sounds, sentences, words and oral teaching, this is the karma in the world of fame.
云何聲界非業？
 How can it be said that the world is not a profession?
身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若外聲耳識所知，是名聲界非業。
 A good sound from the body is not a good sound, a wonderful sound is not a wonderful sound, and a soft sound is not a soft sound. If the outer sound is recognized by the ear, it is not a karma in the world of fame.
云何法界業？
 What kind of karma is there in the Dharma Realm?
思、身口非戒[11]非教、有漏身口戒無教、正語正業正命，是名法界業。
 Thinking, body and speech are not precepted [11] and are not taught, there are leaks in body and speech, no precepts are not taught, right speech, right deeds, right livelihood, this is called Dharma Realm Dharma.
云何法界非業？
 How can the Dharma Realm be non-karma?
除思、身口非戒無教、有漏身口戒無教、正語正業正命，餘法界非業，是名法界非業。
 Except for thoughts, non-precepts and teachings in body and speech, no precepts and teachings in body and speech, right speech, right deeds, and right livelihood, the rest of the Dharma Realm is non-karma, which is called Dharma Realm non-karma.
十八界，幾業相應、幾非業相應？
 Among the eighteen realms, how many karma correspond to each other and how many non-karma correspond to each other?
七業相應，十非業相應，一三分或業相應或非業相應或不說業相應非業相應。
 Seven karma corresponds, ten non-karma corresponds, one and three points either karma corresponds or non-karma corresponds, or it is not said that karma corresponds and non-karma corresponds.
云何七業相應？
 Why do the seven industries correspond to each other?
七識界，是名七業相應。
 The seven realms of consciousness are called the corresponding seven karma.
云何十非業相應？
 Why is it so non-karma-related?
十色界，是名十非業相應。
 The ten color realms are called the ten non-karma-corresponding realms.
云何一三分或業相應或非業相應或不說業相應非業相應？
 How can one or three points be related to karma or non-karma, or not to say that karma corresponds to non-karma?
法界，是名一三分或業相應或非業相應或不說業相應非業相應。
 The Dharma Realm is called one or three points, either karma corresponding or non-karma corresponding, or not said karma corresponding or non-karma corresponding.
云何法界業相應？
 How can the dharma realm correspond to this?
若法界思相應，除思，餘受想乃至煩惱使，是名法界業相應。
 If thoughts in the Dharma Realm correspond to each other, except for thoughts, thoughts and even worries will cause them. This is called Dharma Realm Karma Correspondence.
云何法界非業相應？
 How can the Dharma Realm not correspond to karma?
若法界非思相應生乃至非想非非想處智，是名法界非業相應。
 If the Dharma Realm does not correspond to thoughts and even to the wisdom of neither thinking nor non-contemplation, it is called the Dharma Realm and does not correspond to karma.
云何法界不說業相應非業相應？
 Why doesn't the Dharma Realm say that karma corresponds to karma and not karma corresponds to karma?
思，是名法界不說業相應非業相應。
 Thinking about it, this is what the Dharma Realm does not say about karma corresponding to karma.
十八界，幾共業、幾非共業？
 How many common karma and how many non-common karma among the eighteen realms?
七共業，十不共業，一二分或共業或不共業。
 Seven are common karma, ten are not common karma, and one or two are either common karma or not.
云何七共業？
 Why do seven people share the same industry?
七識界，是名七共業。
 The seven realms of consciousness are called the seven common karma.
云何十不共業？
 Why don't we share the same business?
十色界，是名十不共業。
 The ten color realms are called the ten different karma.
云何一二分或共業或不共業？
 How can one or two be divided into common karma or not?
法界，是名一二分或共業或不共業。
 The Dharma Realm is called one or two points, either shared karma or not.
云何法界共業？
 How can the Dharma Realm share common deeds?
若法界隨業轉，共業生共住共滅，受想定心思觸乃至煩惱使、二定、有漏身口[12]戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名法界共業。
 If the Dharma Realm changes with the karma, the common karma arises, lives, and perishes together, and the thoughts and thoughts are touched, and the troubles are caused, the second concentration, the body and speech with leakage [12] Precepts and no teaching, the body with leakage enters and the body with leakage is eliminated, the right speech, the right deeds, the right livelihood , rectify the body, advance into rectification, and eliminate it. This is the common deed of the Dharma Realm.
云何法界不共業？
 How can the Dharma Realm not share common deeds?
若法界不隨業轉，不共業生不共住不共滅，不定心思生老死命結得果、身口非戒無教、有漏身口戒無教、有漏身進、九無為，是名法界不共業。
 If the Dharma Realm does not change with the karma, if the karma does not arise or live together, or if the karma does not exist together or perish together, if the mind is not fixed in birth, old age, and death, it will bear the fruit, if the body and speech are not disciplined and have no teachings, if there are leaks in the body and speech, there are no disciplines, if there are leaks in the body, and there are nine inactions, then this is There is no common karma in the world of names and dharma.
隨業轉不隨業轉亦如是。
 The same is true whether you change with your career or not.
十八界，幾因、幾非因？
 Eighteen realms, how many causes and how many non-causes?
七因，七非因，四二分或因或非因。
 There are seven causes, seven non-causes, and four are either causes or non-causes.
云何七因？
 What are the seven causes?
七識界，是名七因。
 The seven realms of consciousness are called the seven causes.
云何七非因？
 Why are there seven non-causes?
眼界耳界鼻界舌界身界、香界味界，是名七非因。
 The realm of eyes, ears, nose, tongue, body, and smell are called the seven non-causes.
云何四二分或因或非因？
 Why is it divided into two parts: cause or non-cause?
色界、聲界、觸界、法界，是名四二分或因或非因。
 The form realm, the sound realm, the touch realm, and the dharma realm are called the four dichotomies, either cause or non-cause.
云何色界因？
 What is the cause of the color world?
若色界報法，是名色界因。
 If the form realm repays the law, it is the cause of the name and form realm.
云何色界因？
 What is the cause of the color world?
若色界若善不善，若善心[1]若不善心所起去來屈申迴轉身教，是名色界因。
 If the form realm is wholesome and unwholesome, if the wholesome mind [1] arises from the unwholesome mind, it is the cause of the name and form realm.
云何色界非因？
 How can the world of color not be the cause?
若色界報、若色界非報，非報法身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，無記心所起去來屈申迴轉身教，若外色眼識所知，是名色界非因。
 If the form realm repays, if the form realm does not repay, if the non-retribution Dharma body is lustful, it is not lewd, strict is not strict, beautiful [*] skin is not beautiful [*] skin, strict and pure is not strict and pure, and the mind arises and turns around without remembering it. Teach by example, if the external form and eye consciousness know it, it is the name and form realm that is not the cause.
云何聲界因？
 What is the reason for the sound of the world?
若聲界報法，是名聲界因。
 If the sound realm repays the Dharma, it is the cause of the reputation realm.
云何聲界因？
 What is the reason for the sound of the world?
若聲界善[2]不善，若善心若不善心所起集聲音句言語口教，是名聲界因。
 If the sound world is good [2] and not good, if a good mind arises from an unwholesome mind, the collection of sounds, sentences, speech, and oral teaching is the cause of the world of fame.
云何聲界非因？
 Why is the world of sound not the cause?
若聲界報、若聲界非報，非報法身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所起集聲音句言語口教，若外聲耳識所知，是名聲界非因。
 If the sound realm is rewarded, if the sound realm is not rewarded, if the sound is not rewarded by the dharma body, a good voice is not a good voice, a lot of wonderful sounds are not a lot of wonderful sounds, a soft sound is not a soft sound, and the collected sounds, sentences, or oral teachings that arise from the mind are not like external sounds. Knowing what is known is not the cause of the world of fame.
云何觸界因？
 What is the reason for crossing the boundary?
四大，地大水大火大風大，是名觸界因。
 The four elements, earth, water, fire, wind, are called the causes of boundary contact.
云何觸界非因？
 Why is it that there is no reason for crossing the boundary?
除四大，餘觸界所攝法，是名觸界非因。
 Except for the four elements, the remaining dharma captured by the realm of contact is called the non-cause of the realm of contact.
云何法界因？
 What is the reason for the Dharma Realm?
若法界緣、若法界非緣有報，除得果，餘法界非緣若報，受想乃至煩惱使結、二定、一切色，是名法界因。
 If the Dharma Realm is predestined or if the Dharma Realm is not predestined, there will be retribution. In addition to getting the result, the remaining Dharma Realm non-destinations will be retribution, such as thoughts, defilements, knots, two concentrations, and all forms. This is called the cause of the Dharma Realm.
云何法界非因？
 How can the Dharma Realm not be a cause?
若非緣無報不共業生老死、命、得果、有漏身進、九無為，是名法界非因。
 If there is no fate, no retribution, no common karma, birth, old age, death, fate, and fruits, there are leaks in the body, and nine inactions, this is called the non-cause of the Dharma Realm.
十八界，幾有因、幾無因？
 Among the eighteen realms, how many have causes and how many have no causes?
十七有因，一二分或有因或無因。
 Seventeen have causes, one or two may have causes or have no causes.
云何十七有因？
 Why is there a reason for being seventeen?
十色界、七識界，是名十七有因。
 The ten color realms and the seven realms of consciousness are called the Seventeen Causes.
云何一二分或有因或無因？
 How can it be divided into two parts, with or without a cause?
法界，是名一二分或有因或無因。
 The Dharma Realm is divided into one and two, either with or without cause.
云何法界有因？
 Why does the Dharma Realm have a cause?
若法界有緒受想乃至正身除，是名法界有因。
 If there are thoughts and thoughts in the Dharma Realm that lead to the rectification of the body, it is called the Dharma Realm having causes.
云何法界無因？
 Why is there no cause in the Dharma Realm?
若法界無緒智緣盡乃至非想非非想處智，是名法界無因。
 If the Dharma Realm has no origins and all the conditions of wisdom, and even the knowledge of non-perception and non-non-perception, it is called the Dharma Realm without cause.
有緒無緒、有緣無緣、有為無為，亦如是。
 It is the same with things without thoughts, with conditions but without conditions, with action but without action.
十八界，幾知、幾非知？
 Of the eighteen realms, how much do we know and how much do we not know?
一切知如事知見。
 Everything is known as knowing everything.
十八界，幾[3]可識、幾非可識？
 Of the eighteen realms, how many [3] are discernible and how many are not?
一切識意識如事識。
 All consciousness is like matter consciousness.
十八界，幾解、幾非解？
 How many of the eighteen realms can be solved and how many cannot be solved?
一切解如事知見。
 All solutions are as clear as seeing things.
十八界，幾了、幾非了？
 Eighteen realms, how many are there and how many are not?
一切了如事知見。
 Everything is as clear as a matter of fact.
十八界，幾斷智知、幾非斷智知？
 In the Eighteen Realms, how many of them are cut off from wisdom and knowledge, and how many are not cut off from wisdom and knowledge?
十三非斷智知，五二分或斷智知或非斷智知。
 Thirteen is non-destructive wisdom and knowledge, and fifty-two points are either destructive wisdom and knowledge or non-destruction of wisdom and knowledge.
云何十三非斷智知？
 Why is it that the Thirteenth Day is not the end of wisdom?
八色界、五識界，是名十三非斷智知。
 The eight color realms and the five realms of consciousness are called the thirteen non-cutting wisdoms.
云何五二分或斷智知或非斷智知？
 How can it be divided into five and two parts, whether it is a judgment of wisdom or not a judgment of wisdom?
色界、聲界、意界、意識界、法界，是名五二分或斷智知或非斷智知。
 The world of form, the world of sound, the world of mind, the world of consciousness, and the world of Dharma are called the five-two divisions, or the wisdom and knowledge that are cut off or the knowledge that is not cut off.
云何色界斷智知？
 How can the realm of color cut off wisdom and knowledge?
若色界不善、若不善心所起去來屈申迴轉身教，是名色界斷智知。
 If the form realm is not wholesome, if the unwholesome mind arises and turns around and teaches, then the name and form realm will cut off the knowledge.
云何色界非斷智知？
 Why is it that the realm of color is not cut off by wisdom?
若色界善、若無記身好色非好色、端嚴非端嚴、妍膚非妍[＊]膚、嚴淨非嚴淨，若善心若無記心所起去來屈申迴轉身教，若外色眼識所知，是名色界非斷智知。
 If the form realm is good, if you don’t remember that your body is lustful, it is not lustful, if it is strict, it is not strict, if it is beautiful, it is not beautiful [*], if it is strict and pure, it is not strict and pure. What is known by the color eye consciousness is the non-cutting knowledge of the name and form realm.
云何聲界斷智知？
 Why does it sound like the world cuts off wisdom and knowledge?
若聲界不善、不善心所起集聲音句言語口教，[4]是名聲界斷智知。
 If the sound realm is unwholesome and arises from unwholesome thoughts, the collected sounds, sentences, words, and oral teachings [4] are the world of reputation that cuts off wisdom and knowledge.
云何聲界非斷[5]智知？
 Why is it that the world of sound is not broken [5] and it is wisdom and knowledge?
若聲界善，若無記身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若善心若無記心所起集聲音句言語口教，若外聲耳識所知，是名聲界非斷智知。
 If the sound realm is good, if you don’t remember the body, good sounds are not good sounds, if the wonderful sounds are not all wonderful sounds, and if the soft sounds are not soft sounds, if the good heart is not remembered, if the mind originates, the collected sounds, sentences, words and oral teachings, if the external sounds are recognized by the ears, Knowledge is the world of fame, not knowledge.
云何意界斷智知？
 Why does the realm of mind cut off wisdom and knowledge?
若意界不善意界，是名意界斷智知。
 If the realm of mind is not the realm of good intentions, it is called the realm of mind that cuts off wisdom and knowledge.
云何意界非斷智知？
 How can the realm of consciousness be anything other than complete knowledge?
若意界善若無記意界，是名意界非斷智知。
 If the realm of mind is good and if there is no realm of mind, it is called the realm of mind that is not broken by wisdom and knowledge.
意[6]識界亦如是。
 The same is true for the world of consciousness [6].
云何法界斷智知？
 How can the Dharma Realm cut off wisdom and knowledge?
若法界不善受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結、身口非戒無教、有漏身進，是名法界斷智知。
 If the Dharma Realm contains unwholesome feelings, thoughts, reflections, touches, reflections, insights, views, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, troubles, confusion, and knots, If one's body and speech are not precepted or taught, and there is leakage in the body, this is called the severance of knowledge and knowledge in the Dharma Realm.
云何法界非斷智知？
 Why is it that the Dharma Realm is not the end of wisdom and knowledge?
若法界善若無記，除疑、煩惱、使、結、身口非戒無教，餘法界非斷智知。
 If the Dharma Realm is good and has no memory, except for doubts, worries, confusions, knots, body and speech, and non-precepts and teachings, the rest of the Dharma Realm will not be cut off from wisdom and knowledge.
斷非斷亦如是。
 The same goes for cutting off and not cutting off.
十八界，幾修、幾非修？
 Among the eighteen realms, how many are cultivated and how many are not cultivated?
十三非修，五二分或修或非修。
 Thirteen points are non-cultivation, and fifty-two points are either practice or non-cultivation.
云何十三非修？
 Why is it that Thirteen is not a cultivator?
八色界、五識界，是名十三非修。
 The eight-color realm and the five-consciousness realm are called the thirteen non-cultivations.
云何[7]五二分或修或非修？
 Why [7] is it necessary to cultivate or not to cultivate the five-two points?
色界、聲界、意界、意識界、法界，是名五二分或修或非修。
 The form realm, the sound realm, the mind realm, the consciousness realm, and the dharma realm are called the five-two divisions of cultivation or non-cultivation.
云何色界修？
 How to cultivate the color world?
若色界善，若善心所起去來屈申迴轉身教，是名色界修。
 If the form realm is good, and if the kind mind arises, turns around, and teaches, this is called cultivation of the form realm.
云何色界非修？
 Why is it that the color realm is not cultivated?
若色界不善，若無記身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，若不善心若無記心所起去來屈申迴轉身教，若外色眼識所知，是名色界非修。
 If the form realm is not wholesome, if you don’t remember that your body is lustful, it’s not lustful, it’s strict, it’s not strict, it’s beautiful skin, it’s not beautiful skin, it’s pure, it’s not pure, it’s unwholesome, it’s not clear, it’s not clear. Teach, if the external form and eye consciousness know it, the name and form realm is not cultivated.
云何聲界修？
 Why do you think of cultivating the world?
若聲界善，若善心所起集聲音句言語口教，是名聲界修。
 If the realm of sound is good, if a kind heart arises from the collection of sounds, sentences, words and oral teaching, this is cultivation of the realm of fame.
云何聲界非修？
 How can it be said that the world is not cultivating?
若聲界不善，若無記身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若不善心若無記心所起集聲音句言語口教，若外聲耳識所知，是名聲界非修。
 If the sound realm is not good, if there is no memory of the body, good sounds are not good sounds, if many wonderful sounds are not many wonderful sounds, if soft sounds are not soft sounds, if there is an unwholesome mind, if there is no memory of what arises from the mind, the collection of sounds, sentences, speech and oral instruction, if external sounds are recognized by the ears. As far as I know, the world of fame is not cultivation.
云何意界修？
 Why do you mean cultivating the realm?
若意界善意界，是名意界修。
 If the realm of mind is a realm of good intentions, it is called cultivation of the realm of mind.
云何意界非修？
 Why is the realm of mind non-cultivation?
若意界不善若無記意界，是名意界非修。
 If the mind realm is not good, if there is no memory of the mind realm, it is called non-cultivation of the mind realm.
意識界亦如是。
 The same is true in the realm of consciousness.
云何法界修？
 Why do you practice cultivation in the Dharma Realm?
若法界善受想，乃至心捨、無想定、得果、滅盡定、有漏身口戒無教、有漏[8]身進有漏身除、正語正業正命、正身進正身除、智緣盡決定，是名法界修。
 If there are good thoughts and feelings in the Dharma Realm, which lead to mental equanimity, non-contemplation concentration, attainment of results, and cessation concentration, if there are leaks in the body and speech, there will be no teaching, and if there are leaks in the body [8], the body will be eliminated if there are leaks, right speech, right action, right livelihood, and right body will be eliminated. , Wisdom and destiny are all determined, this is called cultivation in the Dharma Realm.
云何法界非修？
 How can the Dharma Realm be non-cultivation?
法界不善，若無記受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、生老死、命、結、身口非戒無教、有漏身進、非聖七無為，是名法界非修。
 The Dharma Realm is not wholesome, if there is no memory of feelings, thoughts, reflections, touches, reflections, insights, views, wisdom, liberation, regret, no regrets, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, troubles, troubles, etc. , birth, old age and death, destiny, knots, body and speech without precepts and teachings, leakage of body and body, non-sage seven inactions, this is called non-cultivation in the Dharma Realm.
十八界，幾證、幾非證？
 In the eighteen realms, how many certificates and how many non-certificates?
一切證如事知見。
 All evidence is like knowing and seeing.
十八界，幾善、幾非善、幾無記？
 Among the eighteen realms, how many are good, how many are not good, and how many are unrecorded?
十三無記，五三分或善或不善或無記。
 Thirteen are unrecorded, and fifty-three are good, bad, or unrecorded.
云何十三無記？
 Why is there no record of thirteen?
八色界、五識界，是名十三無記。
 The Eight Color Realm and the Five Consciousness Realm are called the Thirteen Wuji.
云何五三分或善或不善或無記？
 Why is it that five or three points are good, bad or unrecorded?
色界、聲界、意界、意識界、法界，是名五[1]三分或善或不善或無記。
 The world of form, the world of sound, the world of mind, the world of consciousness, and the world of Dharma are called the five [1] three parts, which may be good, bad, or unrecorded.
云何色界善？
 Why is the color world good?
若色界修善心所起去來屈申迴轉身教，是名色界善。
 If the mind of cultivating goodness in the form realm arises, it is said that it is good in the form realm.
云何色界不善？
 Why is the color realm not good?
若色界斷不善心所起去來屈申迴轉身教，是名色界不善。
 If the unwholesome thoughts arise in the form realm and are turned around and taught, it is the name and form realm that is unwholesome.
云何色界無記？
 Why is it that there is no memory of the color world?
若色界受、若色界非報非報法，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，無記心所起去來屈申迴轉身教，若外色眼識所知，是名色界無記。
 If the form realm is experienced, if the form realm is neither retribution nor retribution, the body is not lustful, the appearance is not appearance, the beauty is not beauty, the skin is not beauty, the skin is not pure, then there will be no memory of the mind. After turning around and teaching, if the external form and eye consciousness are known, the name and form realm has no memory.
云何聲界善？
 Why is it said that the world is good?
若聲界修善心所起集聲音句言語口教，是名聲界善。
 If the mind of cultivating goodness in the sound world arises and collects sounds, sentences, words and oral teaching, it will be good in the world of reputation.
云何聲界不善？
 Why is it that the world is not good?
若聲界斷不善心所起集聲音句言語口教，是名聲界不善。
 If the voice, sentence, speech, or oral instruction arises from the non-wholesome mind in the world of sound, it is unwholesome in the world of reputation.
云何聲界無記？
 Why is it that there is no memory in the world?
若聲界受、若聲界非報非報法，身好聲非好聲、眾妙聲非眾妙聲、軟聲[2]非軟聲，無記心所起集聲音句言語口教，若外聲耳識所知，是名聲界無記。
 If the sound world is received, if the sound world is neither retribution nor retribution, the good voice of the body is not good voice, the many wonderful voices are not many wonderful voices, the soft voice [2] is not soft voice, and the collected sounds, sentences, speech, or oral instruction arisen from the mind, If it is known by external sounds and ears, it is unrecorded in the world of fame.
云何意界善？
 Why does it mean that the world is good?
若意界修，是名意界善。
 If the mind realm is cultivated, it is called goodness in the mind realm.
云何意界不善？
 Why is it that the mind is not good?
若意界斷意界，是名意界不善。
 If the mental realm is cut off from the mental realm, it is called the mental realm being unwholesome.
云何意界無記？
 Why does it mean that there is no memory in the world?
若意界受、若意界非報非報法意界，是名意界無記。
 If the mind realm is received, if the mind realm is neither retribution nor retribution, it is called the mind realm without memory.
意識界亦如是。
 The same is true in the realm of consciousness.
云何法界善？
 How can the Dharma Realm be good?
若法界修受想，乃至心捨、無想定、得果、滅盡定、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除、智緣盡決定，是名法界善。
 If in the Dharma Realm you practice feeling and thinking, you will achieve the goal of equanimity of mind, concentration without thoughts, attainment of results, and concentration of cessation. If there are leaks in the body and speech, there will be no instruction, if there are leaks in the body, there will be elimination of the body in leaks, right speech, right action, right livelihood, right body, correct body, elimination, and wisdom. Making the best decision is called goodness in the Dharma world.
云何法界不善？
 Why is the Dharma Realm not good?
若法界斷受、想、[3]思、觸、思惟、覺觀、[4]見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結、身口非戒無教、有漏身進，是名法界不善。
 If the Dharma Realm is cut off from feeling, perception, [3] thought, contact, contemplation, awareness, [4] view, wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, thought, doubt, fear, Trouble, confusion, knots, non-precepts and teachings in body and speech, and leakage in the body are called unwholesome in the Dharma Realm.
云何法界無記？
 Why is there no memory of the Dharma Realm?
若法界受非報非[5]報法、非聖無為，受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生老死、命、有漏身進、非聖七無為，是名法界無記。
 If the Dharma Realm receives non-retribution, non-[5] retribution, non-holy non-action, feeling, thinking, thinking, touching, contemplation, awareness, vision, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire , thoughts, fear, birth, old age, death, fate, leakage of the body, non-holy seven inactions, this is called the Dharma Realm without memory.
十八界，幾學、幾無學、幾非學非無學？
 In the Eighteen Realms, how much learning is there, how much is there no learning, how much is not learning, and how much is not learning?
十五非學非無學，三三分或學或無學或非學非無學。
 Fifteen is neither learning nor no learning, and 30 or 30 is either learning or no learning or neither learning nor no learning.
云何十五非學非無學？
 Why is it that the fifteenth year is neither learning nor learning?
十色界、五識界，是名十五非學非無學。
 The ten realms of color and the five realms of consciousness are called the fifteen realms of non-learning and non-learning.
云何三三分或學或無學或非學非無學？
 Why is it that three or three points are either learning or no learning, or neither learning nor no learning?
意界、意識界、法界，是名三三分或學或無學或非學非無學。
 The realm of mind, the realm of consciousness, and the realm of Dharma are called the three or three parts, either learning or no learning, or neither learning nor no learning.
云何意界學？
 What is the meaning of the world?
若意界聖非無學，是名意界學。
 If the sage in the realm of mind is not without learning, it is called learning in the realm of mind.
云何意界學？
 What is the meaning of the world?
若意界學信根相應意界，是名意界學。
 If the belief in Yi Jie Xue corresponds to the Yi Realm, it is called Yi Jie Xue.
云何意界學？
 What is the meaning of the world?
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，離煩惱修道。
 When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, he sees the faults of his actions, observes the cessation of nirvana, and observes the path of suffering as it really is. If you want to be enlightened, you must leave your troubles and cultivate the Tao.
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹果、斯陀含果、阿那含果。
 I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will realize the fruit of Samana, if they are Sotapanna, Stragama, and Anagami.
若實人若趣意界，是名意界學。
 If a real person is interested in the realm of consciousness, this is called the study of the realm of consciousness.
云何意界無學？
 Why is there no learning in the world?
若意界聖非學，是名意界無學。
 If there is no learning in the realm of mind, it is called no learning in the realm of mind.
云何意界無學？
 Why is there no learning in the world?
若意界無學信根相應意界，是名意界無學。
 If the root of faith without learning in the mind realm corresponds to the realm of mind, it is called no learning in the mind realm.
云何意界無學？
 Why is there no learning in the world?
無學人欲得阿羅漢，未得聖法欲得，修道，觀智具足，若智地若觀解脫心，即得阿羅漢果。
 Unlearned people who want to become Arhats, who have not yet obtained the Holy Dharma, who want to attain it, practice the Tao, and have sufficient insight and wisdom. If they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhat.
若實人若趣意界，是名意界無學。
 If a real person is interested in the realm of mind, it is said that there is no learning in the realm of mind.
云何意界非學非無學？
 Why is it that the realm of meaning is neither learning nor no learning?
若意界非聖意界，是名意界非學非無學。
 If the realm of the mind is not the realm of the holy mind, it is called the realm of the mind, which is neither learning nor no learning.
意識界亦如是。
 The same is true in the realm of consciousness.
云何法界學？
 What is the meaning of Dharma Realm?
若法界聖非無學，是名法界學。
 If the sages of the Dharma Realm are not without knowledge, they are called Dharma Realm scholars.
云何法界學？
 What is the meaning of Dharma Realm?
學信根及相應心數法，若法界緣無漏非無學，是名法界學。
 Learn the root of faith and the corresponding mental number method. If there is no leakage in the Dharma Realm, it is not without learning. This is called the Dharma Realm Study.
云何法界學？
 What is the meaning of Dharma Realm?
學人離結使，聖心入聖道，乃[6]至即得阿那含果。
 When a disciple leaves the circle and enters the holy path with his holy heart, [6] he will immediately attain the fruit of anagami.
若實人若趣，受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命、正身進[7]正身除、智緣盡決定，是名法界學。
 If a real person is interested, feeling, thinking, thought, contact, contemplation, insight, view, wisdom, liberation, non-delusion, trust, joy, mind advancement, mind elimination, faith, desire, not letting go, mindfulness, concentration , equanimity of mind, attainment of results, cessation of cessation, right speech, right deeds, right livelihood, right body and advancement [7] Right body, elimination of wisdom and all determination, this is called Dharma Realm Science.
云何法界無學？
 Why is there no learning in the Dharma Realm?
若法界聖非學，是名法界無學。
 If there is no learning in the Dharma Realm, it is called no learning in the Dharma Realm.
云何法界無學？
 Why is there no learning in the Dharma Realm?
無學信根及相應心數法，若法界非緣無漏非學，是名法界無學。
 There is no learning of the root of faith and the corresponding mental method. If the Dharma Realm has no conditions and no leakage, it is called no learning of the Dharma Realm.
云何法界無學？
 Why is there no learning in the Dharma Realm?
無學人乃至即得阿羅漢果。
 Unlearned people can even achieve the fruit of Arahantship.
若實人若趣，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、心捨、得果、滅盡定、正語正業正命、正身進正身除、智緣盡，是名法界無學。
 If a real person is interested, if there are feelings, thoughts, reflections, touches, thoughts, insights, views, wisdom, liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, and no hesitation, Mindfulness, mental equanimity, attainment of results, cessation of cessation, right speech, right deeds, right livelihood, right body, right body, and complete knowledge, this is called no learning in the Dharma Realm.
云何法界非學非無學？
 Why is there neither learning nor learning in the Dharma Realm?
若法界非聖受受陰、想受陰、行受陰，若色不可見無對有漏，若非聖無為受想[8]定初四色，非聖七無為，是名法界非學非無學。
 If the Dharma Realm is not the Holy Suffering of Feelings, Thoughts, and Actions, if the color is not visible, there is no right or leakage, if it is not the Holy Inaction, the first four colors, and if it is not the Holy Seven Inactions, it is called the Dharma Realm, which is neither learning nor inaction. study.
十八界，幾報、幾報法、幾非報非報法？
 In the eighteen realms, how many retributions, how many retributions, and how many non-retributions and non-retributions?
五報，八二分或報或非[9]報非報法，五三分或報或報法或非報非報法。
 Five points are reported, eighty-two points are reported or not [9] reported and not reported, and five and three points are reported or reported or not reported and not reported.
云何五報？
 What are the five reports?
眼界耳界鼻界舌界身界，是名五報。
 The realm of eyes, ears, nose, tongue, and body are called the five retributions.
云何八二分或報或非報非報法？
 How can the eight-two points be either retribution or non-retribution and non-retribution?
香界味界觸界、眼識界耳識界鼻識界舌識界身識界，是名八二分或報或非報非報法。
 The realm of smell, the realm of taste, the realm of touch, the realm of eye-consciousness, the realm of ear-consciousness, the realm of nose-consciousness, the realm of tongue-consciousness, the realm of body-consciousness, these are called the eight-two divisions of reward or non-retribution and non-retribution.
云何五三分或報或報法或非報非報法？
 Why is it that five or three points are either retribution or retribution for the Dharma or non-retribution or non-retribution for the Dharma?
色界、聲界、意界、意識界、法界，是名五三分或報或報法或非報非報法。
 The form realm, the sound realm, the mind realm, the consciousness realm, and the dharma realm are called the five-thirds or retribution or retribution or non-retribution and non-retribution.
云何香界報？
 Yunhe Xiangjie Bao?
若香界受，是名香界報。
 If it is received in the fragrance world, it is called the reward in the fragrance world.
云何香界報？
 Yunhe Xiangjie Bao?
若香界業法煩惱所生報我分攝身好香[1]非好香、軟香非軟香、適意香非適意香，是名香界報。
 If the retribution arising from the defilements of the karma of the fragrance realm is that the body is filled with a good fragrance [1], it is not a pleasant fragrance, a soft fragrance is not a soft fragrance, and a pleasant fragrance is not a pleasant fragrance, this is called the reward of the fragrance realm.
云何香界非報非報法？
 Why is it that the Xiangjie is neither a retribution nor a retribution for the Dharma?
若香界外，若外香鼻識所知，樹根香樹心香樹膠香樹皮香、葉香花香果香、好香非好香，及餘外香鼻識所知，是名香界非報非報法。
 If the fragrance is outside the boundary, if the external fragrance is known to the nose consciousness, and the smell of tree roots, tree heart, gum, bark, leaves, flowers, and fruits, a good fragrance is not a good fragrance, and the remaining external fragrance is known to the nose consciousness, it is called fragrance boundary. To retaliate against the law.
云何味界報？
 What's the meaning of the newspaper?
若味界受，是名味界報。
 If the taste realm is experienced, it is called the taste realm retribution.
云何味界報？
 What's the meaning of the newspaper?
若味界業法煩惱所生報我分攝身甜[＊]酢苦辛醎淡涎癊，是名味界報。
 If the retribution arising from the defilements of the karma of the taste realm is sweet [*] sour, bitter, pungent, light salivation, etc., this is called the retribution of the taste realm.
云何味界非報非報法？
 Why does it mean that the world is neither retribution nor retribution?
若味界外，若外味舌識所知，若甜[＊]酢苦辛醎淡水汁，及餘外味舌識所知，是名味界非報非報法。
 If the taste is outside the boundary, if the external taste is known to the tongue consciousness, if the sweet [*] bitter, spicy, fresh water juice, and the remaining external taste is known to the tongue consciousness, this is called the non-retribution and non-retribution method of the taste boundary.
云何觸界報？
 Why is it breaking the boundary?
若觸界受，是名觸界報。
 If you experience boundary contact, this is called boundary contact retribution.
云何觸界報？
 Why is it breaking the boundary?
若觸界業法煩惱所生報我分攝身冷熱輕重麁細[＊]澁滑堅軟，是名觸界報。
 If the retribution arising from the defilements of the boundary-breaking karma causes the body to be cold, hot, heavy, thin, slippery, hard, and soft, this is called the boundary-breaking report.
云何觸界非報非報法？
 Why does it mean that it is neither retribution nor retribution for violating the boundary?
若觸界外，若外觸身識所知，若冷熱輕重麁細[＊]澁滑堅軟，及餘外觸身識所知，是名觸界非報非報法。
 If it touches outside the boundary, if it touches the body consciousness, if cold and heat are light, heavy, fine, [*] slippery, hard, and soft, and if the rest touches the body consciousness, this is called non-retribution and non-retribution.
云何眼識界報？
 How can you tell the world with your eyes?
若眼識界受，是名眼識界報。
 If the eye-consciousness realm is experienced, this is called the eye-consciousness realm reward.
云何眼識界報？
 How can you tell the world with your eyes?
若眼識界業法煩惱所生報我分攝眼識界，是名眼識界報。
 If the retribution arising from the karma and defilements in the eye-consciousness realm is captured by the eye-consciousness realm, it is called the eye-consciousness realm retribution.
云何眼識界非報非報法？
 Why is it that in the realm of vision and consciousness, there is neither retribution nor retribution?
若眼識界外眼識界，是名眼識界非報非報法。
 If the eye-consciousness realm is outside the eye-consciousness realm, it is called the non-retribution and non-retribution dharma of the eye-consciousness realm.
耳識界、鼻識界、舌識界、身識界亦如是。
 The same is true for the realm of ear consciousness, nose consciousness, tongue consciousness, and body consciousness.
云何色界報？
 Yunhesejiebao?
若色界受，是名色界報。
 If there is feeling in the form realm, it is the reward of the name and form realm.
云何色界報？
 Yunhesejiebao?
若色界業法煩惱所生報我分攝身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，若受心所起去來屈申迴轉身教，是名色界報。
 If the retributive self-participation caused by the defilements of the karma in the form realm is not lustful, it is not lustful, its strictness is not strict, its fair skin is not fair [*] skin, its strictness is not strict and pure, if the mental state arises and turns around, Teaching is the reward of the world of name and form.
云何色界報法？
 Where is the color world to report the law?
若色界有報，是名色界報法。
 If there is retribution in the form realm, it is the retribution law in the name and form realm.
云何色界報法？
 Where is the color world to report the law?
若色界善若不善、若善心若不善心所起去來屈申迴轉身教，是名色界報法。
 If the form realm is good or bad, if the good mind or the unwholesome mind arises, it is the retribution of the name and form realm.
云何色界非報非報法？
 Why is there neither retribution nor retribution in the realm of color?
若色界無記非我分攝非報非報法心所起去來屈申迴轉身教，若外色眼識所知，是名色界非報非報法。
 If the form realm has no memory of the non-self-perceived, non-retribution, and non-retribution dharma, the mind arises, turns around, and teaches, and if the external form and eye consciousness know it, it is the non-retribution and non-retribution dharma of the name and form realm.
云何聲界報？
 What's the news?
若聲界受，是名聲界報。
 If the realm of sound is received, it is the reward of the realm of fame.
云何聲界報？
 What's the news?
若聲界業法煩惱所生報我分攝身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若受心所起集聲音句言語口教，是名聲界報。
 If the retribution arising from the defilements of the sound realm's karma is that the good voice of the body is not a good voice, the many wonderful voices are not many wonderful voices, and the soft voice is not a soft voice, if the collected sounds, sentences, words and oral instructions arising from the mind are received, this is the retribution of the reputation realm.
云何聲界報法？
 Why do you want to report to the Dharma?
若聲界有報，是名聲界報法。
 If there is retribution in the realm of sound, it is the retribution in the realm of fame.
云何聲界報法？
 Why do you want to report to the Dharma?
若聲界善若不善、若善心若不善心所[2]起集聲音句言語口教，是名聲界報法。
 If the sound realm is wholesome or unwholesome, if the mind is wholesome or unwholesome, [2] starting from the collection of sounds, sentences, words and oral teaching, this is the retribution of the fame realm.
云何聲界非報非報法？
 Why is it said that the world is neither retribution nor retribution?
若聲界無記非我分攝非報非報法心所[3]起集聲音句言語口教，若外聲耳識所知，是名聲界非報非報法。
 If there is no memory in the sound world, it is not a self-perceived, non-retribution, and non-retribution dharma. [3] Starting from the collection of sound sentences, verbal instructions, and external sound and ear consciousness, it is a non-retribution and non-retribution dharma in the world of fame.
云何意界報？
 What does Yun mean by Jie Bao?
若意界若受、若意界善報意界，是名意界報。
 If the mind realm is received, if the mind realm is good and repays the mind realm, this is called the mind realm reward.
云何意界報法？
 Why do you mean to repay the law?
若意界有報，是名意界報法。
 If there is retribution in the mind realm, it is called the law of retribution in the mind realm.
云何意界報法？
 Why do you mean to repay the law?
除意界善報，餘意界善若不善[4]意界，是名意界報法。
 In addition to the good rewards in the mind realm, the rest of the mind realm is good and unwholesome. [4] The mind realm is called the reward in the mind realm.
云何意界非報非報法？
 Why does it mean that the realm is neither retribution nor retribution?
意界若無記[5]識非我分攝意界，是名意界非報非報法。
 If there is no memory in the realm of consciousness [5] the awareness of non-self is divided into the realm of consciousness, which is called the law of non-retribution and non-retribution in the realm of consciousness.
意識界亦如是。
 The same is true in the realm of consciousness.
云何法界報？
 What is the Dharma Realm Report?
若法界善報，除無貪無恚，餘受想乃至心捨、怖、生、命、無想定、得果、滅盡定、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名法界報。
 If there are good rewards in the Dharma Realm, except for the absence of greed and hatred, the remaining thoughts and feelings will lead to mental abandonment, fear, life, life, concentration without thoughts, results, and cessation of concentration. , Right speech, right deeds, right livelihood, right body, right progress, right body and elimination, this is called Dharma Realm Retribution.
云何法界報法？
 How can the Dharma Realm repay the Dharma?
若法界有報，是名法界報法。
 If there is retribution in the Dharma Realm, it is called retribution in the Dharma Realm.
云何法界報法？
 How can the Dharma Realm repay the Dharma?
除法界善報，餘法界善有為，若不善受想乃至煩惱使結、二定、一切色，是名法界報法。
 In addition to the good retribution in the Dharma Realm, the remaining good deeds in the Dharma Realm remain. If unwholesome feelings and thoughts lead to troubles, knots, two concentrations, and all forms, this is called Dharma Realm retribution.
云何法界非報非報法？
 Why in the Dharma Realm is there neither retribution nor retribution?
若法界無記非我分攝，若聖無為、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生老死、有漏身進、九無為，是名法界非報非報法。
 If there is no memory in the Dharma Realm that is not part of the self, if there is no action, feeling, thought, thinking, contact, contemplation, enlightenment, view, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, Fear, birth, old age and death, the entry of leaked bodies, and the nine inactions are called the laws of non-retribution and non-retribution in the Dharma Realm.
十八界，幾見斷、幾思惟斷、幾非見斷非思惟斷？
 Among the eighteen realms, how many are broken by seeing, how many are broken by thinking, and how many are not broken by seeing but not broken by thinking?
十三非見斷非思惟斷，五三分或見斷[6]或思惟斷或非見斷非思惟斷。
 Thirteen points are not broken by seeing, not thinking, and five-thirds are broken by seeing [6] or broken by thinking, or broken by non-viewing, not by thinking.
云何十三非見斷非思惟斷？
 How can Thirteen be judged by neither seeing nor thinking?
八色界、五識界，是名十三非見斷非思惟斷。
 The eight color realms and the five consciousness realms are called the thirteen non-seeing and non-thinking realms.
云何五三分或見斷或思惟斷或非見斷非思惟斷？
 How can five or three points be judged by seeing or thinking, or not by seeing or thinking?
色界、聲界、意界、意識界、法界，是名五三分或見斷或思惟斷或非見斷非思惟斷。
 The world of form, the world of sound, the world of mind, the world of consciousness, and the world of Dharma are called the five-thirds, or the breaking of seeing, the breaking of thinking, or the breaking of non-viewing, not the breaking of thinking.
云何色界見斷？
 How can the world of color be cut off?
若色界不善非思惟斷見斷煩惱心所起去來屈申迴轉身教，是名色界見斷。
 If the unwholesome form realm is not caused by thinking, cutting off views, and cutting off troubles caused by the mind, then it is called the breaking up of views in the form realm.
云何色界思惟斷？
 How can I stop thinking about the color world?
若色界不善非見斷思惟斷煩惱心所起去來屈申迴轉身教，是名色界思惟斷。
 If the unwholesome form realm is not seen, thought, and defilements are cut off, and the troubles arising from the mind are turned around and taught, this is the name and form realm, thought, and cessation.
云何色界非見斷非思惟斷？
 Why is it that the realm of form is not cut off by seeing or thinking?
若色界善若無記，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，若善心若無記心所起去來屈申迴轉身教，若外色眼識所知，是名色界非見斷非思惟斷。
 If the world of form is good and has no memory, if the body is lustful and lustful, the body is not lustful, the sternness is not sternness, the skin is not yin[*], the skin is not yin[*], the skin is pure but is not pure and pure, if the mind is kind and has no memory, the mind arises, turns around, and teaches. , if the external form and eye consciousness know it, it is the realm of name and form that is not judged by sight and not judged by thought.
云何聲界見斷？
 How can the world be cut off?
若聲界不善非思惟斷見斷煩惱心所起集聲音句言語口教，是名聲界見斷。
 If the unwholesome sound realm is not caused by thinking, cutting off views, and cutting off troubles arising from the mind, the collection of sounds, sentences, words, or oral instructions is the breaking of the reputation world.
云何聲界思惟斷？
 Why is it that the world of thought is cut off?
若聲界不善非見斷思惟斷煩惱心所起集聲音句言語口教，是名聲[7]界思惟斷。
 If the sound realm is unwholesome, it is not possible to cut off thoughts, thoughts, and defilements arising from the mind, and collect sounds, sentences, words, and oral teachings. This is the world of reputation [7].
云何聲界非見斷非思惟斷？
 How can it be said that the world is not cut off by seeing and not by thinking?
若聲界善若無記，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若善心若無記心所起集聲音句言語口教，若外聲耳識所知，是名聲界非見斷非思惟斷。
 If the sound realm is good, it is as if there is no memory. Good sounds from the body are not good sounds, many wonderful sounds are not many wonderful sounds, and soft sounds are not soft sounds. If a good mind arises from the mind, if there is no memory, the collected sounds, sentences, words and oral instructions are not the same. If external sounds are recognized by the ears, Know that the world of fame is not judged by views and not judged by thoughts.
云何意界見斷？
 Why is the world broken?
若意界不善非思惟斷見斷煩惱相應心意界，是名意界見斷。
 If the non-virtuous realm of the mind corresponds to the realm of the mind, it is called the judgment of the realm of mind.
云何意界思惟斷？
 Why is the meaning of thinking broken?
若意界不善非見斷思惟斷煩惱相應意界，是名意界思惟斷。
 If the mind realm is unwholesome, it is not necessary to cut off views, think about it, and cut off troubles. If the mind realm is not good, it is called the mind realm to cut off thoughts.
云何意界非見斷非思惟斷？
 Why is it that the realm of consciousness cannot be judged by seeing or thinking?
若意界善若無記意界，是名意界非見斷非思惟斷。
 If the mind realm is good, if there is no mind realm, it is called the realm of mind that is not broken by seeing and not broken by thinking.
意識界亦如是。
 The same is true in the realm of consciousness.
云何法界見斷？
 How can the Dharma Realm be broken?
若法界不善非思惟斷見斷煩惱一時俱斷受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結、身口非戒無教、有漏身進，是名法界見斷。
 If the Dharma Realm is unwholesome, it is not due to thoughts, views, and defilements. For a moment, it is necessary to cut off feelings, thoughts, thoughts, contact, contemplation, awareness, vision, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thoughts, and doubts. , fear, troubles, causes, knots, body and speech without precepts and teachings, and leakage in the body, this is called the failure of the Dharma Realm.
云何法界思惟斷？
 Why is there so much thought in the Dharma Realm?
若法界不善非見斷思惟斷煩惱一時俱斷受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、煩惱、使、結、身口非戒無教、有漏身進，是名法界思惟斷。
 If the Dharma Realm is not wholesome, it is not necessary to cut off thoughts, cut off worries, and cut off feelings, thoughts, thoughts, contact, reflections, awareness, views, wisdom, liberation, regret, no regrets, joy, joy, mental progress, faith, desire, thoughts, and fear. , troubles, problems, knots, non-precepts and teachings in body and speech, and leakage in the body, this is called thinking and breaking in the Dharma Realm.
云何法界非見斷非思惟斷？
 How can the Dharma Realm not be judged by seeing or thinking?
若法界善若無記，除疑、煩惱、使、結、身口非戒無教，餘法界，是名法界非見斷非思惟斷。
 If the Dharma Realm is good and has no memory, then the doubts, worries, confusions, knots, body and speech, non-precepts and teachings, and the remaining Dharma Realm are called non-viewing and non-thinking cessation in the Dharma Realm.
十八界，幾見斷因、幾思惟斷因、幾非見斷非思惟斷因？
 In the eighteen realms, how many times do you see the cause, how often do you think about it, and how many times do you not see it and don’t think about it?
一切三分或見斷因或思惟斷因或非見斷非思惟斷因。
 All three parts are judged by seeing or thinking, or by not seeing or thinking.
云何眼界見斷因？
 How can I see the cause of death?
若眼界見斷法報地獄、畜生、餓鬼眼界，是名眼界見斷因。
 If the vision of seeing the Dharma retribution hell, the vision of animals, or the hungry ghosts, it is called the cause of seeing the consequences of the destruction of the Dharma.
云何眼界思惟斷因？
 How can I think about the cause with a clear vision?
若眼界思惟斷法報地獄、畜生、餓鬼眼界，是名眼界思惟斷因。
 If thinking about one's vision can cut off the dharma's retribution to hell, animals, or hungry ghosts, this is called thinking about one's vision and cutting off the causes.
云何眼界非見斷非思惟斷因？
 Why can't one's vision be judged by seeing and not be judged by thinking?
若眼界善法報天上人中眼界，是名眼界非見斷非思惟斷因。
 If the good deeds of the vision are rewarded by the vision of the people in heaven, this is called the non-seeing and non-thinking judgment of the vision.
耳界鼻界舌界身界亦如是。
 The same is true for the ear realm, the nose realm, the tongue realm, and the body realm.
云何色界見斷因？
 How can the world of color see the cause of destruction?
若色界見斷、若色界見斷法報身非好色、非端嚴、非妍膚、非嚴淨，見斷因心所起去來屈申[1]迴轉身教，是名色界見斷因。
 If you see the break in the form realm, if you see the break in the form realm, the sambhogakaya is not lustful, not strict, not fair-skinned, and is not pure and clean, then the break is seen due to the arising of the mind. See the cause.
云何色界思惟斷因？
 Why is it possible to think about the cause of the color world?
若色界若思惟斷、若思惟斷法報身非好色、非端嚴、非妍[＊]膚、非嚴淨，思惟所斷因心所起去來屈申迴轉身教，是名色界思惟斷因。
 If the form realm is broken by thought, if the Sambhogakaya is thought to be cut off, it is not lustful, strict, fair, and pure, and the thought is cut off due to the mind, it is the name and form realm. Think about the cause.
云何色界非見斷非思惟斷因？
 How can the realm of form be judged by non-seeing and non-thinking?
若色界善、若色界善法報、若色界非報非[2]報法身好色、端嚴、[3]妍膚，非見斷非思惟斷因心所起去來屈申迴轉身教，若外色眼識所知，是名色界非見斷非思惟斷因。
 If the form realm is good, if the form realm is good, the retribution is not [2] the retribution of the Dharma body is lustful, strict, [3] beautiful skin, neither seeing nor thinking is cut off because of the mind that arises and turns around. Teach, if the external form is known by the eye consciousness, it is the cause of the non-seeing and non-thinking judgment of the name and form realm.
云何聲界見斷因？
 How can the sound world see the cause of death?
若聲界見斷、若聲界見斷法報身非好聲、非眾妙聲、非軟[4]聲，見斷因心所起集聲音句言語口教，是名聲界見斷因。
 If the sound world sees the discontinuation, if the sound world sees that the Sambhogakaya is not a good sound, is not a wonderful sound, and is not a soft sound [4], then the sound realm is caused by the collection of sounds, sentences, speech, and oral instructions.
云何聲界思惟斷因？
 Why is it that the sound world thinks about the cause?
若聲界思惟斷、若聲界思惟斷法報身非好聲、非眾妙聲、非軟聲，思惟斷因心所起集聲音句言語口教，是名聲界思惟斷因。
 If the sound world is thought to be broken, if the sound world is thought to be broken, the Sambhogakaya is not a good sound, it is not a wonderful sound, and it is not a soft sound, the thought to be broken is caused by the collection of sounds, sentences, words and oral instructions arising from the mind. This is the cause of the sound world to be thought to be broken.
云何聲界非見斷非思惟斷因？
 How can the world of sound be judged by non-viewing and non-thinking?
若聲界善法報，若聲界非報非報法身好聲、眾妙聲、軟聲，非見斷非思惟斷因心所起集聲音句言語口教，若外聲耳識所知，是名聲界非見斷[5]非思惟斷因。
 If the sound realm is a reward for good Dharma, if the sound realm is not a reward, it is not a reward for the Dharma body, good sounds, wonderful sounds, and soft sounds, if they are not cut off by sight and cut off by thought, they are not cut off by thought and are caused by the mind. This is the world of fame that cannot be judged by seeing [5] and cannot be judged by thinking.
云何香界見斷因？
 Why is there a reason for the destruction of Xiangjie?
若香界見斷法報身非好香、非軟香、非適意香，是名香界見斷因。
 If the fragrance-realm sees that the sambhogakaya is not a good fragrance, is not a soft fragrance, and is not a pleasant fragrance, this is called the cause of the fragrance-realm seeing that it is broken.
云何香界思惟斷因？
 How can Xiangjie think about the cause?
若香界思惟斷法報身非好香、非軟香、非適意香，是名香[6]界思惟斷因。
 If the fragrance realm is considered to be the reason for the judgment of the Sambhogakaya, it is not a good fragrance, not a soft fragrance, and not a pleasant fragrance, this is called the cause of the fragrance realm [6].
云何香界非見斷非思惟斷因？
 Why can't the world of fragrance be judged by seeing or thinking?
[7]若香界善法報，若香界非報非報法身好香、軟香、適[8]意香，若外香鼻識所知，是名香界非見斷非思惟斷因。
 [7] If the fragrance world is a reward for good Dharma, if the fragrance world is not a reward, it is not a reward for the Dharma body, it is a good fragrance, a soft fragrance, and a comfortable fragrance. [8] The fragrance of the mind, if the external fragrance is known by the nose, is called the cause of the non-seeing and non-thinking judgment of the fragrance world. .
云何味界見斷因？
 How can the world of taste be cut off?
若味界見斷法報身甜酢苦辛醎淡涎癊，是名味界見斷因。
 If the taste-realm sees that the Sambhogakaya is sweet, sour, bitter, pungent, and has a pale salivation, it is called the cause of the taste-realm that is broken.
云何味界思惟斷[9]因？
 What is the reason for thinking about the world of taste[9]?
若味界思惟斷法報身甜[＊]酢苦辛醎淡涎[10]癊，是名味界思惟斷因。
 If thinking about the flavor realm causes the Sambhogakaya to be sweet [*] bitter, pungent, and salty [10], it is called the cause of the taste realm to think about and judge.
云何味界非見斷非思惟斷因？
 How can the world of taste be judged by non-seeing and non-thinking?
若味界善法報，若味界非報非報法身甜[＊]酢[11]苦辛醎淡涎[＊]癊，若外味舌識所知，是名味界非見斷非思惟斷因。
 If the taste realm is a reward for virtuous Dharma, if the taste realm is not rewarded, the Dharma body is sweet [*]酢[11] bitter, pungent, salty, [*] 犊, if the external taste is known by the tongue consciousness, this is called the taste realm, which is not seen or thought. Cut off the cause.
云何觸界見斷因？
 How come there is a reason for breaking the boundary?
若觸界見斷法報身冷熱麁重堅[＊]澁，是名觸界見斷因。
 If the body of the Sambhogakaya, which is seen as being broken by the boundary, is cold and hot, is heavy and hard [*], this is called the cause of the seeing of the boundary being broken.
云何觸界思惟斷因？
 Why do you cross the boundary and think about the cause?
若觸界思惟斷法報身冷熱麁重堅[＊]澁，是名觸界思惟斷因。
 If the thought of touching the boundary cuts off the Dharma, the Sambhogakaya's hot and cold body becomes heavy and hard [*], this is called the thought of touching the boundary cuts off the cause.
云何觸界非見斷非思惟斷因？
 Why is it that when one touches the boundary, it is not possible to see or think about the cause?
若觸界善法報，若觸[A3]界非報非報法身冷熱輕細軟滑，若外觸身識所知，是名觸界非見斷非思惟斷因。
 If it touches the realm of good Dharma retribution, if it touches the [A3] realm of non-retribution and non-retribution, the Dharma body is cold and hot, light, soft and slippery, and if the external body touches the body and knows it, this is called the cause of touching the realm of non-seeing and non-thinking.
云何眼識界見斷因？
 How can one see the cause in the world of consciousness?
若眼識界見斷法報地獄、畜生、餓鬼眼識界，是名眼識界見斷因。
 If the eye-consciousness realm sees and cuts off the retribution of dharmas, hells, animals, and hungry ghosts, this is called the eye-consciousness realm and sees and cuts off the causes.
云何眼識界思惟斷因？
 How can one judge the cause by looking at the realm of consciousness?
若眼識界思惟斷法報地獄、畜生、餓鬼眼識界，是名眼識界思惟斷因。
 If thinking about the realm of eye-consciousness cuts off the retribution of hell, animals, and hungry ghosts, this is called thinking about the realm of eye-consciousness and cuts off the cause.
云何眼識界非見斷非思惟斷因？
 How can the realm of vision and consciousness be judged by non-seeing and non-thinking?
若眼識界善法報，若眼識界非報非報法天上人中眼識界，是名眼識界非見斷非思惟斷因。
 If the realm of eye-consciousness is the reward of good Dharma, if the realm of eye-consciousness is the realm of non-retribution and non-retribution, the realm of eye-consciousness among heavenly people is called the realm of eye-consciousness, which is the cause of non-seeing and non-thinking.
耳識界、鼻識界、舌識界、身識界亦如是。
 The same is true for the realm of ear consciousness, nose consciousness, tongue consciousness, and body consciousness.
云何意界見斷因？
 How can one see the cause of death in the realm of consciousness?
若意界、若見斷意界、若見斷法報意界，是名意界見斷因。
 If the mind realm, if the view breaks the mind realm, if the view breaks the dharma retribution realm, this is called the cause of the mind realm seeing the break.
云何意界思惟斷因？
 Why is it possible to judge the cause through thinking in the realm of consciousness?
意界、若意界思惟斷、若意界思惟斷法報，是名意界思惟斷因。
 In the realm of mind, if thoughts in the realm of mind cut off, if in the realm of mind, thoughts cut off the retribution of the law, this is called the cause of thinking in the realm of mind.
云何意界非見斷非思惟斷因？
 How can the realm of consciousness be judged by non-viewing and non-thinking?
若意界善、若意界善法報、若意界非報非報法意界，是名意界非見斷非思惟斷因。
 If the mind realm is good, if the mind realm has good dharma retributions, and if the mind realm is non-retribution and non-retribution dharmas realm, this is called the mind realm non-viewing and non-thinking judgment.
意識界亦如是。
 The same is true in the realm of consciousness.
云何法界見斷因？
 How can the Dharma Realm see the cause of death?
若法界見斷法報受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、[12]疑、怖、煩惱、使、生、命、結、身口非戒無教、有漏身進，是名法界見斷因。
 If the Dharma Realm sees the Dharma Retribution, it includes feeling, thinking, thought, contact, contemplation, insight, view, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, [12] doubt, fear, Defilements, causes, births, lives, knots, body and speech without precepts and teachings, and leaks entering the body are the causes of the cessation of views in the Dharma Realm.
云何法界思惟斷因？
 How can the Dharma Realm think about the cause?
若法界思惟斷，法界思惟斷法報受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、煩惱、使、生、命、結、身口非戒無教、有漏身進，是名法界思惟斷因。
 If the thought of the Dharma Realm is cut off, the thought of the Dharma Realm is cut off from the Dharma rewards, feelings, perceptions, reflections, contact, contemplation, awareness, insight, view, wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, thought, fear, and troubles. , causes, lives, fate, knots, body and speech without precepts and teachings, and has leakage and enters the body, this is called the cause of thinking and judgment in the Dharma Realm.
云何法界非見斷非思惟斷因？
 Why is it that in the Dharma Realm, it is not possible to judge by seeing and not by thinking?
若法界善、若法界善法報、若法界非報非報法，除疑、煩惱、使、結、身口非戒無教，餘法界非見斷非思惟斷因，是名法界非見斷非思惟斷因。
 If the Dharma Realm is good, if the Dharma Realm has good Dharma rewards, and if the Dharma Realm is neither retribution nor retribution, then doubts, worries, worries, knots, body and speech are not precepts and teachings, and the remaining Dharma Realm is not judged by seeing or thinking, this is called the Dharma Realm Non-Viewing Censorship Determining the cause without thinking.
十八界，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？
 Among the eighteen realms, how many are the desire realm, how many are the color realm, how many are the colorless realm, and how many are not?
六欲界繫，九二分或欲界繫或色界繫，三四分或欲界繫或色界繫或無色界繫或不繫。
 The six desiring realms are divided into 9 and 2 parts, either the desiring realm or the form realm, and the 3 or 4 parts are either the desire realm or the form realm, or the formless realm or not.
云何六欲界繫？
 Why are the six realms of desire connected?
鼻界香界鼻識界、舌界味界舌識界，是名六欲界繫。
 The nose realm, the aroma realm, the nose consciousness realm, and the tongue realm, the taste realm, the tongue consciousness realm are called the six desire realms.
云何九二分或欲界繫或色界繫？
 Why is it divided into ninety-two points or the realm of desire or the realm of color?
眼界耳界身界、色界聲界觸界、眼識界耳識界身識界，是名九二分或欲界繫或色界繫。
 The realm of sight, ear, body, form, sound, touch, and eye-consciousness, ear-consciousness, and body-consciousness are called the nine-two points or the desire realm or the color realm.
云何三四分或欲界繫或色界繫或無色界繫或不繫？
 How can it be divided into three and four parts, whether it is related to the desire realm, the form realm, the formless realm, or not?
意界、意識界、法界，是名三四分或欲界繫或色界繫或無色界繫或不繫。
 The mind realm, consciousness realm, and dharma realm are called the three or four points, or the desire realm system, the color realm system, or the colorless realm system, or not.
云何眼界欲界繫？
 Why is the world of vision and desire connected?
若眼界欲漏有漏眼界，是名眼界欲界繫。
 If there is leakage of vision and desire, it is called the system of vision and desire.
云何眼界色界繫？
 How can you see the color world?
若眼界色漏有漏眼界，是名眼界色界繫。
 If there is leakage of vision and color, it is called the system of vision and color.
耳界身界亦如是。
 The same is true for the ear realm and the body realm.
云何色界欲界[1]繫？
 How is the realm of color related to the realm of desire[1]?
若色界欲漏有漏身好色非好色、端嚴[2]非端嚴、妍[＊]膚非[3]妍[＊]膚、嚴淨非嚴淨，欲行心所起去來屈申迴轉身教，若外色眼識所知欲漏有漏，是名色界欲界繫。
 If there is leakage in the sexual realm, the body is lustful but not lustful, strict [2] is not strict, beautiful [*] skin is not [3] beautiful [*], strict and pure is not strict and pure, and the desires arise and turn around. I teach you by example, if there are leaks in the external form and eye consciousness, it is the system of the desire realm in the name and form realm.
云何色界色界繫？
 What is the color realm and color realm system?
若色界色漏有漏身好色、端嚴、妍[＊]膚、嚴淨，色行心所起去來屈申迴轉身教，若外色眼識所知色漏有漏，是名色界色界繫。
 If there is leakage in the color realm, the body is lustrous, tight, radiant, [*] and the skin is pure, and the color movement and mind arises and turns around, if there is leakage in external color as perceived by the eye consciousness, it is name and form. Boundary color boundary system.
云何聲界欲界繫？
 Why does it sound like the realm of desire?
若聲界欲漏有漏身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，欲行心所起集聲音句言語口教，若外聲耳識所知欲漏有漏，是名聲界欲界繫。
 If there is leakage in the sound world, good sounds are not good sounds, many wonderful sounds are not all wonderful sounds, soft sounds are not soft sounds, and the desire to perform the mind arises from the collection of sounds, sentences, speech, or oral instruction, and if external sounds are heard and heard by the ear, there is a desire to leak. Leakage is the relationship between the realm of fame and desire.
云何聲界色界繫？
 What is the system of sound and color?
若聲界色漏有漏身好聲、眾妙聲、軟聲，色行心所起集聲音句言語口教，若外聲耳識所知色漏有漏，是名聲界色界繫。
 If there are leaks in the sound realm and form, there are good sounds, wonderful sounds, and soft sounds in the body. If the form, movement, and consciousness arise from the collection of sounds, sentences, words, and oral teachings. If there are leaks in the outer sound realm and form, it is the system of the name and form realm.
云何觸界欲界繫？
 Why does it touch the realm of desire?
若觸界欲漏有漏身冷熱輕重麁細[＊]澁滑堅軟，若外觸身識所知欲漏有漏，是名觸界欲界繫。
 If there is leakage of desire when touching the body, the body is cold and hot, light, heavy, thin [*], slippery and soft, and if there is leakage of desire when external body consciousness is touched, it is called the desire realm system of touching the world.
云何觸界色界繫？
 Why does it touch the color boundary system?
若觸界色漏有漏身冷熱輕[4]細軟滑，若外觸身識所知色漏有漏，是名觸界色界繫。
 If there is leakage of color when touching the boundary, the body is cold and hot [4] thin, soft and slippery, and if there is leakage of color when externally touching the body consciousness, it is called the system of touching the boundary of color.
云何眼識界欲界繫？
 How can the realm of vision, consciousness, and desire be connected?
若眼識界欲漏有漏眼識界，是名眼識界欲界繫。
 If there is leakage in the world of eye-consciousness and desire, it is called the system of the world of eye-consciousness and desire.
云何眼識界色界繫？
 Why does the vision, consciousness and form system exist?
若眼識界色漏有漏眼識界，是名眼識界色界繫。
 If there is leakage in the eye-consciousness realm and color, it is called the eye-consciousness realm and color realm system.
耳識界、身識界亦如是。
 The same is true for the realm of ear consciousness and the realm of body consciousness.
云何意界欲界繫？
 Why is the realm of mind and desire connected?
若意界欲漏有漏意界，是名意界欲界繫。
 If the desire realm of the mind realm leaks out of the mind realm, it is called the desire realm system of the mind realm.
云何意界色界繫？
 What is the meaning of the realm of color?
若意界色漏有漏意界，是名意界色界繫。
 If there is leakage in the mind realm and color, it is called the mind realm and color realm system.
云何意界無色界繫？
 What is the meaning of the colorless realm?
若意界無色漏有漏意界，是名意界無色界繫。
 If there is a leakage of the conscious realm in the colorless realm of the mind, it is called the colorless realm system of the conscious realm.
云何意界不繫？
 Why is it that the realm of meaning is not connected?
若意界聖無漏意界，是名意界不繫。
 If the holy realm of the mind has no leakage from the realm of mind, it is called the realm of mind that is not connected.
意識界亦如是。
 The same is true in the realm of consciousness.
云何法界欲界繫？
 How can the Dharma Realm be related to the Desire Realm?
若法界欲漏有漏受、想、思、觸、思惟、[5]覺觀、見、慧、解脫、無貪無恚無癡、順信、悔、不悔、悅、喜、心進、信、欲、不放逸、念、疑、怖、煩惱、使、生老死、命、結、身口非戒無教、有漏身口戒無教、有漏身進，是名法界欲界繫。
 If there are outflows of desire in the Dharma Realm, including feelings, thoughts, reflections, touches, thoughts, [5] enlightenment, insight, wisdom, liberation, no greed, no hatred, no delusion, trust, no regrets, no regrets, joy, joy, and an enterprising mind, Belief, desire, non-discipline, thought, doubt, fear, worries, causes, birth, old age, death, fate, knots, body and speech without precepts and no teaching, body with leakage, precepts and no teaching, body with leakage entering, this is called the Dharma Realm Desire Realm Tie.
云何法界色界繫？
 What is the system of Dharma Realm and Color Realm?
若法界色漏有漏受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩惱、使、生老死、命、結、無想定、有漏身口[6]戒無教、有漏身進有漏身除、是名法界色界繫。
 If the material outflow in the Dharma Realm has outflows of feeling, thought, thought, contact, thought, insight, view, wisdom, liberation, non-delusion, trust, joy, joy, mental advancement, mental elimination, faith, desire, non-relaxation, and thought , concentration, equanimity of mind, doubts, troubles, causes, birth, old age, death, fate, knots, concentration without thoughts, body and mouth with leakage [6] Precepts without teaching, entry of leakage body and elimination of leakage body, this is called the Dharma Realm and Form Realm system.
云何法界無色界繫？
 Why is the Dharma Realm a formless realm?
若法界無色漏有漏受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩[7]惱、使、生老死、命、結、有漏身口戒無教、有漏身進有漏身除，是名法界無色界繫。
 If the formless outflows in the Dharma Realm include outflows of feeling, thought, reflection, contact, contemplation, enlightenment, view, wisdom, liberation, non-delusion, obedience, mind advancement, mind elimination, faith, desire, non-relaxation, mindfulness, and concentration, Mental equanimity, doubt, annoyance [7] worries, causes, birth, old age, death, fate, knots, the leakage of the body, the mouth, the precepts and no teaching, the leakage of the body to enter and the leakage of the body to remove, this is called the formless realm system of the Dharma Realm.
云何法界不繫？
 How can the Dharma Realm not be connected?
若法界聖無漏無為受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定、正語正業正命、正身進正身除、九無為，是名法界不繫。
 If the Holy Dharma Realm has no outflows, it is unconditioned feelings, thoughts, reflections, touches, contemplations, insights, views, wisdom, liberation, non-delusion, obedience, joy, joy, mental advancement, mental elimination, faith, desire, non-relaxation, and mindfulness. , concentration, equanimity of mind, attainment of results, cessation of cessation, right speech, right deeds, right livelihood, right body, right body, elimination of the nine inactions, this is called the non-connection of the Dharma Realm.
十八界，幾過去、幾未來、幾現在、幾非過去非未來非現在？
 Eighteen realms, how many are in the past, how many are in the future, how many are now, how many are neither past nor future nor present?
十七三分或過去或未來或現在，一四分或過去或未來或現在或非過去非未來非現在。
 Seventeen and three points are the past or the future or the present, and one and four points are the past or the future or the present or neither the past nor the future nor the present.
云何十七三分或過去或未來或現在？
 Why is seventeen or three points or the past or the future or the present?
眼界乃至意識界，是名十七三分或過去或未來或現在。
 The horizon and even the realm of consciousness are called the seventeen-thirds or the past or the future or the present.
云何一四分或過去或未來或現在或非過去非未來非現在？
 Yunhe Yiquan is past or future or present or neither past nor future nor present?
法界，是名一四分或過去或未來或現在或非過去非未來非現在。
 The Dharma Realm is called one or four points, or the past, or the future, or the present, or neither the past, nor the future, nor the present.
云何眼界過去？
 Why can't you see past this?
若眼界生已滅眼界，是名眼界過去。
 If the vision has been destroyed, it is called the passing of the vision.
云何眼界未來？
 How do you envision the future?
若眼界未生未出眼界，是名眼界未來。
 If the vision has not yet emerged, it is called vision of the future.
云何眼界現在？
 What's your vision now?
若眼界生未滅眼界，是名眼界現在。
 If the vision is born but the vision is not destroyed, it is called the present vision.
乃至意識界亦如是。
 The same is true even in the realm of consciousness.
云何法界過去？
 How can the Dharma Realm pass?
若法界生已滅受想乃至正身除，是名法界過去。
 If the birth of the Dharma Realm has ceased, feelings and thoughts have been eliminated, and the body has been rectified, this is called the Dharma Realm passing away.
云何法界未來？
 What is the future of the Dharma Realm?
若法界未生未出受想乃至正身除，是名法界未來。
 If the Dharma Realm has not yet produced feelings and thoughts, and even the body has been rectified and eliminated, this is called the future of the Dharma Realm.
云何法界現在？
 Where is the Dharma Realm now?
若法界生未滅受想乃至正身除，是名法界現在。
 If the Dharma Realm has not yet ceased to be felt and thought, and the body has been rectified, it is called the Dharma Realm now.
云何法界非過去非未來非現在？
 How can the Dharma Realm be neither the past nor the future nor the present?
若法界無為智緣盡，乃至非有想非非想處智，是名法界非過去非未來非現在。
 If the conditions for the unconditioned wisdom of the Dharma Realm are exhausted, and there is no knowledge of thoughts or non-perceptions, this is called the Dharma Realm which is neither the past nor the future nor the present.
[8]
 [8]
舍利弗阿毘曇[9]論卷第二
 Shariputra Abhitan[9] Treatise Volume 2
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1.3 - The 5 skandhāh 5uk

T1548 舍利弗阿毘曇論卷/篇章 三
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 3
舍利弗阿毘曇[1]論卷[2]第[3]三
 Shariputra Abhitan [1] Treatise Volume [2] Chapter [3] Three
[4]姚秦[＊]罽賓三藏[＊]曇摩耶舍共[＊]曇摩崛多[＊]等譯
 [4] Translated by Yao Qin [＊] Ji Bin Sanzang [＊] Tamaya Shegong [＊] Tamo Juduo [＊] and others
問分陰品第三
 Ask about the third Yin product
問曰：
 Question:
幾陰？
 How cloudy is it?
答曰：
 Answer:
五陰。
 Five Yins.
何等五？
 How five?
色陰、受陰、想陰、行陰、識陰。
 The yin of form, the yin of receiving, the yin of thinking, the yin of movement, and the yin of consciousness.
云何色陰？
 Why is the cloud so dark?
若色法是名色陰。
 If the material dharma is name and form Yin.
云何色陰？
 Why is the cloud so dark?
十色入、若法入色，是名色陰。
 If the ten colors enter, if the law enters the color, it is called color Yin.
云何色陰？
 Why is the cloud so dark?
四大若四大所造色，是名色陰。
 The four elements are the forms created by the four elements, which are called the Yin forms.
云何色陰？
 Why is the cloud so dark?
三行色：
 Three rows of colors:
可見有對色、不可見有對色、不可見無對色，是名色陰。
 It is visible that there is an opposite color, that there is an invisible opposite color, and that there is an invisible non-opposite color. This is the Yin of name and form.
云何色陰？
 Why is the cloud so dark?
若色，過去未來現在、內外麁細卑勝遠近，[5]是名色陰。
 If color, past, future, present, inner and outer, fine and humble, far and near, [5] is the name and color Yin.
云何色法？
 What kind of color is it?
[6]眼耳鼻舌身入、色聲香味觸入、身口非戒無教、有漏身口戒無教、有漏身進有漏身[7]除、正語正業正命、正身進正身除，是名色法。
 [6] Eyes, ears, nose, tongue, and body enter, colors, sounds, fragrances touch, body and speech are not precepted without teaching, there is leakage in the body, mouth is precepted without teaching, there is leakage in the body, there is leakage in the body [7] Eliminate it, right speech, right action, right livelihood, right body forward To rectify the body and eliminate it is the law of mind and body.
云何十色入？
 Why are the ten colors coming in?
眼耳鼻舌身入、色聲香味觸入，是名十色入。
 The eyes, ears, nose, tongue and body enter, and the colors, sounds, fragrances and fragrances enter. These are called the ten colors entering.
云何法入色？
 How can I get into color?
身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名法入色。
 If the body and speech are not precepted and taught, if there are leaks in the body and speech, there will be no precepts and no teachings, if there are leaks in the body, there will be leaks in the body, and if there is a leak in the body, it will be eliminated. If you have right speech, right conduct, and right livelihood, if you have a right body, you will enter and get rid of the right body, this is the name of Dharma entering the form.
云何四大？
 What are the four major ones?
地大、水大、火大、風大，是名四大。
 The four elements are earth, water, fire and wind.
云何四大所造色？
 Why are the colors created by the four elements?
眼耳鼻舌身、色聲香味、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名四大所造色。
 Eyes, ears, nose, tongue and body, color, sound, smell, taste, body and speech without precepts and teachings, leakage of body and speech without precepts and teachings, leakage of body entering and elimination of leakage, right speech, right action, right livelihood, right body entering and right body eliminating, these are the four elements created by it. color.
云何可見有對色？
 How can it be seen that there is an opposite color?
色入，是名可見有對色。
 Color comes in, which is the name of visible opposite color.
云何不可見有對色？
 Why can't it be seen that there is an opposite color?
眼耳鼻舌身、聲香味觸入，是名不可見有對色。
 Eyes, ears, nose, tongue, body, sounds, fragrances, etc. are all in contact with each other. This is a name that cannot be seen and has an opposite color.
云何不可見無對色？
 Why can't clouds see no opposite color?
身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名不可見無對色。
 If the body and speech are not precepts and there is no teaching, if there is leakage in the body or speech, there is no discipline, if there is leakage in the body, there will be a leakage in the body to eliminate, right speech, right action, right livelihood, right body, right body, correct body, elimination, this is called invisible and non-objective.
云何過去色？
 How can Yun change his color?
若色生已滅，是名過去色。
 If form arises and has ceased, this is called past form.
云何未來色？
 What's the future like?
若色未生未出，是名未來色。
 If the form has not yet arisen or emerged, it is called future form.
云何現在色？
 Why is Yun so sexy now?
若色生未滅，是名現在色。
 If form arises but has not ceased, it is called present form.
云何內色？
 What's the color inside the cloud?
若色受，是名內色。
 If form is felt, it is called inner form.
云何外色？
 What's the appearance of Yun He?
若色非受，是名外色。
 If form is not a feeling, it is called external form.
云何麁色？
 How colorful are the clouds?
若色欲界繫，是名麁色。
 If the realm of lust is connected, it is called the color of lust.
云何細色？
 How fine are the clouds?
若[8]色色界繫、若無色界繫、若不繫，是名細[9]色。
 If [8] the color realm is connected, if there is no color realm, if it is not connected, it is called subtle [9] color.
云何卑[10]色？
 How humble is [10] color?
若色不善、若色不善法報、若色非報非報法不適意，是名卑色。
 If the color is not good, if the color is not good for the dharma retribution, if the color is not the retribution and the dharma is undesirable, it is called abject color.
云何勝色？
 Why is Yun Shengse?
若色善、若色善法報、若色非報非報法[11]適意，是名勝色。
 If the color is good, if the color is good and the dharma retribution is good, if the color is not the retribution and the dharma retribution [11] is pleasant, it is the famous color.
云何遠色？
 How far away are the clouds?
若諸色相遠、極相遠、不近、不近邊，是名遠色。
 If the colors are far away, very far from each other, not near, not close to the edge, they are called distant colors.
云何近色？
 How close is the cloud?
若色相近、極相近、[12]近邊，是名近色。
 If the colors are close, very close, [12] close to each other, it is called near color.
云何受陰？
 Why is Yun suffering from Yin?
一受受陰，若心受，是名受陰。
 Once you feel the pain, if your heart feels it, it is called the pain.
云何受陰？
 Why is Yun suffering from Yin?
二受受陰，身受、心受，是名受陰。
 The two feelings are Yin, physical feeling and mental feeling. This is called Yin feeling.
云何受陰？
 Why is Yun suffering from Yin?
三受受陰，樂受、苦受、非苦非樂受，是名受陰。
 The three kinds of feeling are Yin, pleasant feeling, painful feeling, and neither painful nor pleasant feeling. This is called Yin feeling.
云何受陰？
 Why is Yun suffering from Yin?
四受受陰，欲界繫受、色界繫受、無色界繫受、不繫受，是名受陰。
 The four kinds of feeling are Yin, the feeling is related to the desire realm, the feeling is related to the form realm, the feeling is related to the formless realm, and the feeling is not related to the Yin. This is called Yin feeling.
云何受陰？
 Why is Yun suffering from Yin?
五受受陰，樂根、苦根、喜根、憂根、捨根，是名受陰。
 The five kinds of feeling are Yin, namely the root of happiness, the root of bitterness, the root of joy, the root of worry and the root of equanimity. This is called the Yin of Yin.
云何受陰？
 Why is Yun suffering from Yin?
六受受陰，眼觸受、耳鼻舌身意觸受，是名受陰。
 The six feelings are Yin, the eyes are touched, the ears, nose, tongue, body and mind are touched. This is called Yin.
云何受陰？
 Why is Yun suffering from Yin?
七受受陰，眼識界相應受、耳鼻舌身意界意識界相應受，是名受陰。
 The seven feelings are Yin, which corresponds to the feeling in the eye and consciousness realm, and the corresponding feeling in the ear, nose, tongue, body, and consciousness realm. This is called Yin Yin.
云何受陰？
 Why is Yun suffering from Yin?
十八意行及餘意受，是名受陰。
 Eighteen mental processes and residual mental feelings are called Yin Yin.
云何受陰？
 Why is Yun suffering from Yin?
三十六尊句及餘意受，是名受陰。
 The thirty-six sentences and the remaining meaning are called Yin Yin.
云何受陰？
 Why is Yun suffering from Yin?
百八受及餘意受，是名受陰。
 One hundred and eight feelings and the remaining feelings are called Yin feelings.
云何受陰？
 Why is Yun suffering from Yin?
若過去未來現在、內外麁細卑勝遠近受，是名受陰。
 If the past, future, and present, internal and external sufferings are more severe than near and far suffering, this is called Yin suffering.
云何身受？
 How do you feel about it?
若受身識相應，是名身受。
 If feeling and body consciousness correspond, it is called body feeling.
云何心受？
 How do you feel about it?
若受意識相應，是名心受。
 If the awareness of feeling corresponds, it is called mental feeling.
云何身受？
 How do you feel about it?
若受五識身相應，眼[13]識、耳識、鼻識、舌識、身識，是名身受。
 If the five consciousnesses correspond to the body, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness, this is called body consciousness.
云何心受？
 How do you feel about it?
若受意識相應，是名心受。
 If the awareness of feeling corresponds, it is called mental feeling.
云何樂受？
 How can I enjoy it?
若身心樂受，是名樂受。
 If the body and mind feel happy, it is called happy feeling.
云何苦受？
 Why do you suffer so much?
若身心苦受，是名苦受。
 If the body and mind are suffering, it is called suffering.
云何非苦非樂受？
 Why is it neither painful nor pleasant?
[14]若身心非苦非樂受，是名非苦非樂受。
 [14] If the body and mind are neither painful nor pleasant, it is called neither painful nor pleasant feeling.
云何欲界繫受？
 Why does the realm of desire depend on receiving?
[15]若受欲漏有漏，是名欲界繫受。
 [15] If there is an outflow of desire, it is called the realm of desire.
云何色界繫受？
 How can the color world be affected?
若受色漏有漏，是名色界繫受。
 If there is leakage in receiving and form, it is the name and form realm that is receiving.
云何無色界繫受？
 How can the formless realm be affected?
若受無色漏有漏，是名無色界繫受。
 If there is leakage in the formless realm, it is called the feeling in the formless realm.
云何不繫受？
 Why not accept it?
若受聖無漏，是名不繫受。
 If there is no leakage in the holy state of receiving, then this name is not related to receiving.
云何樂根？
 Yunhe Legen?
若身樂受，眼觸樂受、耳鼻舌身觸樂受樂界，是名樂根。
 If the body has pleasant feelings, the eyes, the nose, the tongue, and the body have pleasant feelings, these are called the roots of happiness.
云何苦根？
 Why is it so bitter?
若身苦受，眼觸苦受、耳鼻舌身[16]觸苦受苦界，是名苦根。
 If the body experiences suffering, the eyes touch the suffering, the ears, nose, tongue, and body [16] touch the realm of suffering, this is called the root of suffering.
云何喜根？
 Why do you like roots?
若身心樂受，意觸樂受喜界，是名喜根。
 If the body and mind feel joy and the mind touches the realm of joy, this is called the root of joy.
云何憂根？
 Why worry about the roots?
若身心苦受，意觸苦受憂界，是名憂根。
 If the body and mind are experiencing pain and the mind touches the realm of pain, suffering and worry, this is called the root of worry.
云何捨根？
 Why do you want to sacrifice your roots?
若身心非苦非樂[17]受，眼[18]觸非苦非樂受、耳鼻舌身意觸非苦非樂受[19]捨界，是名捨根。
 If the body and mind are neither painful nor pleasant [17], the eyes [18] are not painful nor pleasant, the ears, nose, tongue, body and mind are neither painful nor pleasant [19], the realm of equanimity is called the root of equanimity.
云何眼觸受？
 How can I feel it with my eyes?
若受眼識相應，是名眼觸受。
 If the feeling of eye-consciousness corresponds, it is called the feeling of eye-contact.
云何耳鼻舌身意觸受？
 How can my ears, nose, tongue, body and mind touch it?
若受意識相應，是名意觸受。
 If the consciousness corresponds, it is called mind contact.
云何眼觸受？
 How can I feel it with my eyes?
緣眼緣色生眼識，三法和合觸緣觸受，名眼觸受。
 The eye-consciousness arises from the eye-consciousness. The three dharmas are combined to touch the eye-consciousness.
云何耳[20]鼻舌身意觸受？
 How can the ears [20] be touched by the nose, tongue, body and mind?
緣意緣法生意識，三法和合觸緣觸受，是名意觸受。
 Consciousness arises from intention and dharma, and the combination of the three dharmas is called tactile sensation.
云何眼識界相應受？
 Why does the world of vision and consciousness correspond to this?
若受眼識界共生共住共滅，是名眼識界相應受。
 If the world of eye-consciousness arises, lives, and perishes together, it is called the corresponding feeling of the world of eye-consciousness.
云何耳鼻舌身意界意識界相應受？
 Why are the ears, nose, tongue, body, mind, and consciousness corresponding to each other?
若受意識界共生共住共滅，是名意識界相應受。
 If the realm of consciousness co-exists and dies together, this is called the corresponding realm of consciousness.
云何十八意行？
 What are the eighteen thoughts and actions?
六喜行、六憂行、六捨行。
 The six conducts of joy, the six conducts of sorrow, and the six conducts of equanimity.
如是六喜行、六憂行、六捨行，是名十八意行。
 These six behaviors of joy, six behaviors of worry, and six behaviors of equanimity are called the eighteen mental behaviors.
云何除十八意行餘意受？
 How can we exclude the eighteen mental activities and the remaining mental feelings?
除十八意行，餘意受，是名除十八意行餘意受。
 Except for the eighteen mental formations, the remaining mind will feel. This is called except for the eighteen mental formations, and the remaining mind will feel.
云何三十六尊句？
 Why are there thirty-six sentences?
依六貪喜、依六出喜，依六貪憂、依六出憂，依六貪捨、依六出捨。
 Rejoice according to the six greeds, rejoice according to the six, worry according to the six greeds, worry according to the six, equanimity according to the six greeds, equanimity according to the six.
云何依六貪喜？
 Why rely on the six greedy joys?
眼知色，愛喜適意，愛色欲染相應，今得當得已得，過去變滅憶念生喜，如是喜是名依貪喜。
 The eye understands color, loves, delights, and desires, and loves, colors, and desires correspond to it. What is obtained now should be obtained, and the memory of the past changes and disappears and brings joy. Such joy is called joy based on greed.
耳鼻舌身意知法，[1]愛喜適意，[＊]愛法欲染相應，今得當得已得，過去變滅憶念生喜。
 Ears, nose, tongue, body, and mind know the Dharma, [1] love and joy suit the mind, [*] love and desire for the Dharma correspond to it, what you have now is what you should have, and the past has become extinct and remembrance brings joy.
如是生喜，是名依貪喜。
 This produces joy, which is called joy based on greed.
是名依六貪喜。
 This is called Six Greeds and Joys.
云何依六出喜？
 Why is Yun Yiliu happy?
色無我，知無常、變異、離、欲滅，如實觀過去如此色無常苦變，如實觀生喜。
 Form has no self. Know its impermanence, variation, separation, and desire to cease. See the past as it is, the impermanence, suffering, and change of form. Seeing it as it is gives rise to joy.
如是喜，名依出喜。
 If you are so happy, your name will bring you joy.
聲香味觸法無我，知無常、變異、離、欲[2]滅，如實觀過去如此法無常苦變，如實觀生喜。
 Sound, fragrance, touch, and dharmas have no self. Know the impermanence, variation, separation, and cessation of desires [2]. Observe the impermanence, suffering, and change of dharmas in the past as they really are, and observe them as they really are, giving rise to joy.
如是喜，是名依出喜。
 Such joy is the name of joy.
是名依六出喜。
 This is named Yi Liu Chu Xi.
云何依六貪憂？
 Why rely on six greeds and worries?
眼知色，愛喜適意，愛色欲染相應，今未得當未得，已得變滅憶念生憂。
 Eyes know color, love is pleasing to the eye, and love, color, and lust correspond to it. Now it is not appropriate and has not been obtained. It has been changed and destroyed, and memories and memories give rise to worry.
如是憂，是名依貪憂。
 Such worry is called greed and worry.
耳鼻舌身意知法，愛喜適意，愛法欲染相應，今[3]未得當未得，已得變滅憶念生憂。
 The ears, nose, tongue, body, and mind know the Dharma, love and joy suit the mind, and the desire to love the Dharma corresponds to it. Now [3] I have not achieved it, I have not achieved it, and it has been changed and destroyed, and my memories have given rise to worry.
如是憂，是名依貪憂。
 Such worry is called greed and worry.
是名依六貪憂。
 This is called the Six Greeds and Worries.
云何依六出憂？
 Why should I worry about Liu Chu?
色無我？
 Color has no self?
知無常、變異、離、欲滅，[4]如實觀過去如此色無常苦變，如實觀已於寂滅解脫勝法悕求：
 Knowing impermanence, variation, separation, and the cessation of desires, [4] observing the impermanence and suffering of such forms in the past as it really is, observing as it really is, seeking for the ultimate Dharma of peace, cessation, and liberation:
何時當入，如諸聖人所成就行？
 When should we enter into the conduct accomplished by all the saints?
緣此生憂。
 This causes worry.
如是憂，是名依[5]六出憂。
 This kind of worry is called [5] Six Outcomes of Worry.
聲香味觸法無我，知無常、變異、離、欲滅，如實觀過去如此法無常苦變，如實觀已於寂滅解脫勝法希求：
 Sound, fragrance, touch, and dharmas have no self. Know that they are impermanent, changeable, separate, and want to cease. Observe the impermanence and suffering of such dharmas in the past as they really are. Observe as they really are that they have attained peace, liberation, and the ultimate dharma. I hope:
何時當入，如諸聖人所成就行？
 When should we enter into the conduct accomplished by all the saints?
緣此生憂。
 This causes worry.
如是憂，是名依出憂。
 Such worries are called worries.
是名依六出憂。
 This is called Yiliu Chuyou.
云何依六貪捨？
 Why should we rely on the six greeds?
眼見色，凡夫[6]人生捨，癡如小兒不見過患不知報。
 Seeing color with the eyes, an ordinary person [6] lives a life of abandonment, and is as foolish as a child who has not seen the trouble and does not know the retribution.
如是不知得捨，於色無方便，是名依貪捨。
 If you don't know how to give up, you have no convenience in form, this is called greed and equanimity.
耳鼻舌身意知法，凡夫人生捨，癡如小兒不見過患不知[7]報。
 The ears, nose, tongue, body, and mind know the Dharma. Ordinary people live and die. They are as stupid as a child who has not seen the trouble and does not know the retribution [7].
如是不知得捨，於法無方便，是名依貪捨。
 If you don't know how to give up, you have no convenience in the Dharma, this is called greed and equanimity.
是名依六貪捨。
 This is called the six greedy equanimities.
云何依六出捨？
 Why should I leave the house according to Liu?
色無我，知無常、變異、離、欲滅，如實觀過去色如此色無常苦變異，如實觀已生捨。
 Form has no self. Know that it is impermanent, variable, separated, and desirous of cessation. See the past form as it really is. Such form is impermanent, suffering, and changing. See the birth and renunciation of it as it really is.
如是知得捨，於色有方便，是名依出捨。
 Knowing how to achieve equanimity, there is convenience in form, which is called equanimity.
聲香味觸法無我，知無常、變異、離、欲滅，如實觀過去如此法無常苦變異，如實觀已生捨。
 Sound, fragrance, touch, and dharmas have no self. Know the impermanence, variation, separation, and cessation of desires. See the impermanence, suffering, and variation of such dharmas in the past as they really are. See as they really have given birth.
如是知得捨，於法有方便，是名依六出捨。
 Knowing how to achieve equanimity in this way is convenient for the Dharma. This is called equanimity according to the six principles.
如是依六貪生喜、依六出生喜，如是依六貪憂、依六出憂，[8]如是依六貪捨、依六出捨，如是和合，是名[9]三十六尊句。
 In this way, happiness is born based on the six greeds, joy is born in the six greeds, sorrow is born in the six greeds, and sorrow is born in the six greeds, [8] in this way, equanimity is based on the six greeds, and equanimity is born in the six equanimities. Such a combination is called [9] Thirty-six Venerable Sentences.
云何除三十六尊句餘意受？
 How can I get rid of the thirty-six sentences?
除三十六尊句，餘[10]意受，是名除三十六尊句餘意受。
 Except for the thirty-six sentences of respect, the remaining [10] thoughts are felt. This is called the feeling of the mind after the removal of the thirty-six sentences of respect.
云何百八受？
 Why is it a hundred and eighty-year-old?
過去三十六尊句、未來三十六尊句、現在三十六尊句，如是和合，是名百八受。
 The thirty-six sentences of the past, the thirty-six sentences of the future, and the thirty-six sentences of the present are combined in this way, which is called one hundred and eight feelings.
云何除百八受餘意受？
 How can there be more than one hundred and eight feelings?
除百八受，餘[11]意受，是名除百八[12]受餘意受。
 In addition to the one hundred and eight feelings, the remaining [11] feelings are the feelings of the mind. This is called the feeling of the mind after the removal of the one hundred and eight [12] feelings.
云何過去受？
 Why should I suffer in the past?
若受生已滅，是名過去受。
 If the arising of feeling has ceased, it is called past feeling.
云何未來受？
 Why should I suffer in the future?
若受未生未出，是名未來受。
 If a feeling has not yet arisen or emerged, it is called future feeling.
云何現在受？
 Why should I suffer now?
[13]若受生未滅，是名現在受。
 [13] If feeling arises but has not ceased, it is called present feeling.
云何內受？
 How can I feel it internally?
若受受，是名內受。
 If you feel it, it is called inner feeling.
云何外受？
 How can I be affected by it?
若受非受，是名外受。
 If the feeling is not feeling, it is called external feeling.
云何麁受？
 Yunhe Yushou?
若受欲界繫，是名麁受。
 If feeling is connected to the desire realm, it is called feeling.
云何細受？
 How can I feel it?
[14]若受色界繫、無色界繫、不繫，是名細受。
 [14] If the feeling is related to the form realm, formless realm, or not, it is called subtle feeling.
云何卑受？
 Why should I suffer?
若受不善、若受不善法報、若受非報非報法不適意，是名卑受。
 If you receive unwholesome consequences, if you receive unwholesome dharma retributions, if you receive non-retribution and non-retribution dharma that is unpleasant, it is called abject feeling.
云何勝受？
 How can it be better?
若受善法報、若受非報非報法適意，是名勝受。
 If you receive the rewards of good dharma, or if you receive the rewards of non-retributions and unsatisfactory dharma, this is called experiencing.
云何遠受？
 Yun He Yuan Shou?
若受諸受相遠、極相遠、不近、不近邊，是名遠受。
 If the feelings are far away, very far away, not near, not close to the edge, this is called distant feeling.
云何近受？
 How close is it to receiving it?
若受相近、極相近、近邊，是名近受。
 If the feeling is close, very close, or near, it is called near feeling.
云何想陰？
 Why do you want to be yin?
一想想陰，若想、識想、究竟識想，是名想陰。
 When you think about Yin, if you think about it, when you think about it, when you think about it, when you think about it, it is called thinking about Yin.
云何想陰？
 Why do you want to be yin?
二想想陰，身受相應想、心受相應想，是名想陰。
 Second, think about yin. Think about the corresponding feelings in the body and the corresponding thoughts in the mind. This is called thinking about yin.
云何想陰？
 Why do you want to be yin?
三想想陰，樂受相應想，苦受、非苦非樂受相應想，是名想陰。
 Think about Yin three times. Think about pleasant feelings, and think about painful and non-painful and non-pleasant feelings. This is called thinking about Yin.
云何想陰？
 Why do you want to be yin?
四想想陰，欲界繫想、色界繫想、無色界繫想、不繫想，是名想陰。
 The four thoughts of Yin are the desire realm, the color realm, the colorless realm, and the non-perception. These are called Yin thoughts.
云何想陰？
 Why do you want to be yin?
五想想陰，樂根相應[15]想，苦根、喜根、憂根、捨根相應想，是名想陰。
 The five thoughts of Yin are corresponding to the root of happiness [15]. The roots of bitterness, happiness, worry and equanimity are corresponding to each other. This is called thinking of Yin.
云何想陰？
 Why do you want to be yin?
六想想陰，色想，聲、[16]香、味、觸、法想，是名想陰。
 The six thoughts are Yin, color, sound, [16] smell, taste, touch, and Dharma. This is called Yin thought.
云何想陰？
 Why do you want to be yin?
七想[17]想陰，眼識界相應想，耳、鼻、舌、身、意界意識界相應想，是名想陰。
 Seven Thoughts [17] Thinking of Yin, corresponding thoughts in the eye-consciousness realm, ears, nose, tongue, body, and mind realm, which are called Yin thoughts.
云何想陰？
 Why do you want to be yin?
十八意行相應想，及餘想、識想、究竟識想，是名想陰。
 The eighteen thoughts and actions corresponding to each other, as well as the remaining thoughts, consciousness thoughts, and ultimate consciousness thoughts are called the Yin of thoughts.
云何想陰？
 Why do you want to be yin?
三十六尊句相應想，及餘想、識想、究竟識想，是名想陰。
 The thirty-six sentences correspond to the thoughts, as well as the remaining thoughts, consciousness thoughts, and ultimate consciousness thoughts, which are called the Yin thoughts.
云何想陰？
 Why do you want to be yin?
百八受相應想，及餘想、識想、究竟識想，是名想陰。
 One hundred and eight thoughts corresponding to feelings, as well as residual thoughts, consciousness thoughts, and ultimate consciousness thoughts are called the Yin of thoughts.
云何想陰？
 Why do you want to be yin?
若想過去未來現在、內外麁細卑勝遠近，是名想陰。
 If you think about the past, future, present, internal and external despicableness, far and near, this is called thinking about Yin.
云何身受相應想？
 Why do you experience corresponding thoughts?
若想身受共生共住共滅，是名身受相應想。
 If you want to think that body feelings co-exist, live and die together, this is called the thought of body feelings corresponding to each other.
云何心受相應想？
 Why do you think so?
若想心受共生共住共滅，是名心受相應想。
 If you think about the coexistence and coexistence of mental feelings and feelings, it is called the thought of mental feelings corresponding to each other.
云何樂受相應想？
 How can I be happy to receive corresponding thoughts?
若想樂受[18]共生共住共滅，是名樂受相應想。
 If you think that pleasant feelings [18] co-exist, coexist and disappear together, this is called the corresponding thought of pleasant feelings.
云何苦受、非樂非苦受相應想？
 Why should we associate painful feelings with non-pleasurable and non-painful feelings?
若[19]想苦受、非樂非苦受共生共住共滅，是[20]名非樂非苦受相應想。
 If [19] you think that painful feelings and non-pleasant and non-painful feelings co-exist and coexist, this is called [20] the corresponding thought of non-pleasant and non-painful feelings.
云何欲界繫想？
 Why do you think about the world of desire?
若想欲漏有漏，是名欲界繫想。
 If there is any leakage in thinking, it is called thinking about the desire realm.
云何色界繫想？
 What do you think about the color world?
若想色漏有漏，是名色界繫想。
 If you think about the leakage of form and leakage, you are thinking about the name and form realm.
云何無色界繫想？
 Why do you think about the colorless realm?
若想無色漏有漏，是名無色界繫想。
 If you think that there are leaks in the colorless world, it is called the thought of the colorless realm.
云何不繫想？
 Why don't you think about it?
若想聖無漏，是名不繫想。
 If you want to be holy and have no leaks, this is called not thinking.
云何樂根相應想？
 Yunhe Legenxiang thought?
若想樂根共生共住共滅，是名樂根相應想。
 If you think that the roots of happiness coexist, live and die together, this is called the thought of the roots of happiness corresponding to each other.
云何苦根、喜根、憂根、捨根相應想？
 Why should the root of suffering, the root of joy, the root of worry, and the root of equanimity correspond to each other?
若想捨根共生共住共滅，是名非苦非樂根相應想。
 If you want to give up your roots to coexist, live and perish together, this is called the thought of the roots of neither suffering nor happiness.
云何色想？
 What are you thinking about?
若想眼識相應[21]想，是名色想。
 If you think about the correspondence between eyes and consciousness [21], it is the thought of name and form.
云何聲、香、味、觸、法想？
 What are the sounds, smells, tastes, touches and thoughts?
若想意識相應想，是名法想。
 If you want to think of the corresponding consciousness, it is called thinking of Dharma.
云何色想？
 What are you thinking about?
色境界思惟色，若想、識想、究竟識想，是名色想。
 Thinking about form in the realm of form, if you think about it, think about it, think about it, think about it, think about it, and think about it, it is name and form.
云何聲、香、味、觸、法想？
 What are the sounds, smells, tastes, touches and thoughts?
法境界思惟法，若想、識想、究竟識想，是名法想。
 Thinking about the Dharma in the realm of Dharma, if you think about it, think about it, or think about it, it is called Dharma thinking.
云何眼識界相應想？
 How can the vision and consciousness correspond to each other?
若想眼識界共生共住共滅，是名眼識界相應想。
 If you think about the coexistence and coexistence of the world of vision and consciousness, this is called the thought of the correspondence between the world of vision and consciousness.
云何耳、鼻、舌、身、[1]意界意識界相應想？
 How can the ears, nose, tongue, body, [1] mind realm and consciousness realm correspond to each other?
若想意識界共生共住共滅，是名意識界相應想。
 If you think that the world of consciousness co-exists, lives and dies together, this is called the idea of ​​correspondence between the worlds of consciousness.
云何十八意行相應想？
 Why do the eighteen thoughts and actions correspond to each other?
若想十八意行共生共住共滅，是名十八意行相應想。
 If you think that the eighteen thoughts and actions co-exist, live and perish together, this is called the thought of the correspondence of the eighteen thoughts and actions.
云何除十八意行相應想，餘想、[2]識想、究竟識想？
 How can there be other thoughts, [2] consciousness thoughts, and ultimate consciousness thoughts, in addition to the eighteen thoughts and actions corresponding to each other?
除十八意行相應想，餘想，是名除十八意行相應想，餘想、識想、究竟識想。
 In addition to the corresponding thoughts of the eighteen thoughts and actions, the remaining thoughts are called the thoughts of the corresponding thoughts, except the corresponding thoughts of the eighteen thoughts and actions, the thoughts of consciousness, and the thoughts of ultimate consciousness.
云何三十六尊句相應想？
 Why do the thirty-six sentences correspond to each other?
若想三十六尊句共生共住共滅，是名三十六尊句相應想。
 If you think that the thirty-six statues of Buddhas and Buddhas co-exist, live and perish together, this is called the thought of the correspondence of the thirty-six statues of Buddhas and Buddhas.
云何除三十六尊句相應想，餘想、識想、究竟識想？
 Why, apart from the thoughts corresponding to the thirty-six sentences, are there other thoughts, thoughts, and ultimate thoughts?
除三十六尊句相應想，餘想，是名除三十六尊句相應想，餘想、識想、究竟識想。
 In addition to the thoughts corresponding to the thirty-six sentences of the Buddha, Yu Xiang, this is called the thought of the corresponding thoughts in addition to the thirty-six sentences of the Buddha, Yu Xiang, consciousness thought, and ultimate consciousness thought.
云何百八受相應想？
 How come there are so many corresponding thoughts?
若想百八受共生共住共滅，是名百八受相應想。
 If you think that one hundred and eight feelings co-exist, live and die together, this is called the thought of one hundred and eight feelings corresponding to one another.
云何除百八受相應想，餘想、識想、究竟識想？
 Why, in addition to the hundred and eight corresponding perceptions of feelings, are there remaining perceptions, consciousness perceptions, and ultimate consciousness perceptions?
除百八受相應想，餘想，是名除百八受相應想，餘想、識想、究竟識想。
 Except for the corresponding thoughts of one hundred and eight feelings, I think, this is called the thought of eliminating the corresponding thoughts of one hundred and eight feelings, the thoughts of remaining consciousness, the thought of consciousness, and the thought of ultimate consciousness.
云何過去想？
 Why did you think about it?
若想生已滅，是名過去想。
 If you think that birth has ceased, this is called thinking of the past.
云何未來想？
 What do you think about the future?
若想未生未出，是名未來想。
 If you think about something that has not yet been born, it is called thinking about the future.
云何現在想？
 What are you thinking about now?
若想生未滅，是名現在想。
 If you want to think about birth and death, it is called thinking now.
云何內想？
 Why are you thinking?
若想受，是名內想。
 If you want to feel something, it is called internal thought.
云何外想？
 Why do you think so?
若想非受，是名外想。
 If the thought is not a feeling, it is called external thought.
云何麁想？
 What do you think?
若想欲界繫，是名麁想。
 If you think about the realm of desire, it is called thinking.
云何細想？
 Why think about it?
若想色界繫、若無色界繫、若不繫，是名細想。
 If you think about the system of form, if there is no system of form, and if you don't think about it, this is called careful consideration.
云何卑想？
 Why do you think so?
若想不善、若想不善法報、若想非報非報法不適意，是名卑想。
 If you think about bad deeds, if you think about the retribution of unwholesome dharma, if you think about the undesirable dharma that is neither retribution nor retribution, this is called low thinking.
云何勝想？
 Yun He Sheng Xiang?
若想善？
 If you want to be good?
若想善法報、若想非[3]報非報法適意，是名勝想。
 If you think of good retribution, if you think of bad [3] retribution and unfavorable retribution, this is the thought of famous places.
云何遠想？
 Why do you think so far?
若想諸想相遠、極相遠、不近、不近邊，是名遠想。
 If you think of things that are far away, very far from each other, not close, or not close to the edge, this is called distant thinking.
云何近想？
 How can I think about it?
若想相近、極相近、近邊，是名近想。
 If you think of things that are close, extremely close, or near, this is called near thinking.
云何行陰？
 Where can the cloud go to be yin?
除受陰、想陰、識陰，餘法非色有為，是名行陰。
 Except for receiving yin, thinking about yin, and recognizing yin, the remaining dharma is non-material and conditioned, which is called moving yin.
云何行陰？
 Where can the cloud go to be yin?
思、觸、思惟、覺觀、見、慧、解脫、無貪無恚無癡、順信、悔、不悔、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、怖、煩惱、使、生老死、命、結、無想定、得果、滅盡定，是名行陰。
 Thought, contact, contemplation, awareness, view, wisdom, liberation, no greed, no hatred, no delusion, obedience, regret, no regrets, joy, joy, advancement of mind, elimination of mind, faith, desire, non-relaxation, mindfulness, Concentration, mental equanimity, doubt, fear, worries, causes, birth, old age, death, fate, knots, non-contemplation concentration, fruition, and cessation concentration are called the Yin of Actions.
云何識陰？
 How can Yun know Yin?
意入是名識陰。
 Intention is called consciousness yin.
云何識陰？
 How can Yun know Yin?
意根是名識陰。
 The root of the mind is the yin of consciousness.
云何識陰？
 How can Yun know Yin?
若心意識六識身、七識界，是名識陰。
 If the mind is aware of the body of six consciousnesses and the realm of seven consciousnesses, this is called consciousness yin.
云何識陰？
 How can Yun know Yin?
若識過去未來現在、內外麁細卑勝遠近，是名識陰。
 If you know the past, future, and present, whether you are inside or outside, how far or near you are, this is called knowing Yin.
云何六識身？
 Why is the body of six consciousnesses?
眼識，身、耳、鼻、舌身、意識身。
 Eye consciousness, body, ears, nose, tongue body, consciousness body.
云何眼識身？
 How can the eyes recognize the body?
緣眼、緣色、緣明、緣思惟，以此四緣識已生今生當生不定，是名眼識身。
 The four conditioned consciousnesses of eye, color, brightness, and thought have been born in this life and will not be born indefinitely. This is called eye consciousness and body.
云何耳、鼻、舌、身、意識身？
 Where are the ears, nose, tongue, body, and consciousness body?
緣意、緣法、緣思惟，以此三緣識已生今生當生不定，是名意識身。
 Conditioned consciousness, conditional dharma, and conditional thought, these three conditions of consciousness have been born in this life and will not be born indefinitely. This is called the consciousness body.
是名六識身。
 This is called the Six Consciousness Body.
[4]云何七識界？
 [4] What is the Seven Realms of Consciousness?
眼識界，耳、鼻、舌、身識界、意界意識界。
 The realm of eye consciousness, the realm of ears, nose, tongue, body consciousness, and the realm of mind consciousness.
云何眼識[5]界？
 What is the realm of vision [5]?
若識眼根[6]生、色境界，已生今生當生不定，是名眼識界。
 If the awareness eye [6] arises in the realm of form and appearance, it is uncertain whether it will be reborn in this life or not. This is called the realm of eye consciousness.
云何耳、鼻、舌、身識界？
 Where are the ears, nose, tongue, body and consciousness realm?
若識身根[＊]生、觸境界，已生今生當生不定，是名身識界。
 If the consciousness body root [*] arises and touches the state, it has been born in this life and will be reborn indefinitely, this is called the body consciousness state.
云何意界？
 What is the meaning of Yun?
意知法、思惟法，若初心已生今生[7]當生不定，是名意界。
 Knowing the Dharma and thinking about the Dharma, if the original intention has been born in this life [7], it will be uncertain, this is called the realm of mind.
云何意識界？
 Where is the realm of consciousness?
若識相似不離彼境界，及餘相似心已生今生當生不定，是名意識界。
 If the awareness of similarity is not separated from that state, and the mind of remaining similarities has been born in this life and is uncertain, this is called the realm of consciousness.
是名七識界。
 This is called the Seven Consciousness Realm.
云何過去識？
 Why did I know you in the past?
若識生已滅，是名過去識。
 If the consciousness has ceased, it is called past consciousness.
云何未來識？
 How can Yun know it in the future?
若識未生未出，是名未來識。
 If the consciousness has not yet arisen or emerged, it is called future consciousness.
云何現在識？
 Why do you know me now?
若識生未滅，是名現在識。
 If consciousness arises but is not destroyed, it is called present consciousness.
云何內識？
 Where is the knowledge?
若識受，是名內識。
 If there is feeling, it is called knowledge.
云何外識？
 How can I know outsiders?
若識非受，是名外識。
 If consciousness is not feeling, it is called external consciousness.
云何麁識？
 Where can I find knowledge?
若識欲界繫，是名麁識。
 If the realm of consciousness is connected with desire, it is called consciousness.
云何細識？
 How can I know it carefully?
若識色界繫、無色界繫、若不繫，是名細識。
 If one recognizes the system of the form realm and the system of the formless realm, if not, this is called subtle awareness.
云何[8]卑識？
 Why [8] is it inferior knowledge?
若識不[9]善、若識不善法報、若識非報非報法不適意，是名卑識。
 If the consciousness is not [9] good, if the dharma retribution is not virtuous, if the dharma retribution is not retributive, if the dharma retribution is not suitable for the mind, this is called inferior consciousness.
云何勝識？
 Why is it better than knowledge?
若識善、若識善法報、若識非報非報法適意，是名勝識。
 If one recognizes good deeds, if one recognizes the retributions of good deeds, if one recognizes the retributions of good deeds, and if one recognizes the non-retribution and non-retribution deeds of good will, this is the famous consciousness.
云何遠識？
 How far-sighted is the cloud?
若識諸識相遠、極相遠、不近、不近邊，是名遠識。
 If we recognize that all consciousnesses are distant, extremely far away, not close, and not close to each other, this is called distant consciousness.
云何近識？
 How close are you to the cloud?
若識相近、極相近、近邊，是名近識。
 If the consciousness is close, very close, or close, it is called near consciousness.
五陰，幾色、幾非色？
 Five yin, how many colors and how many non-colors?
一色，四非色。
 One color, four non-colors.
云何一色？
 What is the color of the cloud?
色陰，是名一色。
 Color Yin is the name of one color.
云何四非色？
 What are the four non-colors?
受陰、想陰、行陰、識陰，是名四非色。
 Receiving yin, thinking about yin, moving yin, and recognizing yin are called the four non-forms.
五陰，幾可見、幾不可見？
 How much of the five Yins are visible and how much are they invisible?
四不可見，一二分或可見或不可見。
 Four is invisible, one and two are either visible or invisible.
云何四不可見？
 Yunhe Si can't be seen?
受陰、想陰、行陰、識陰，是名四不可見。
 Receiving yin, thinking about yin, moving yin, and recognizing yin are called the four invisible things.
云何一二分或可見或不可見？
 Is the cloud divided into two parts, visible or invisible?
色陰，是名一二分或可見或不可見。
 Color Yin means one or two points, either visible or invisible.
云何色陰可見？
 Why is the color of the cloud visible?
色入，是名色陰可見。
 When color enters, the name and color can be seen through the yin.
云何色陰不可見？
 Why is the cloud so dark and invisible?
[10]除色入，餘色陰不可見，是名色陰不可見。
 [10] Except for the entry of color, the remaining color is not visible. This is the name and color that is not visible.
五陰，幾有對、幾無對？
 How many of the five Yins are correct and how often are they not correct?
四無對，一二分或有對或無對。
 Four has no right, one and two are either right or unright.
云何四無對？
 Why are there so many wrong things?
受陰、想陰、行陰、識陰，是名四無對。
 Receiving yin, thinking about yin, moving yin, and recognizing yin are called the four wrongs.
云何一二分或有對或無對？
 How can one or two points be correct or not?
色陰，是名一二分或有對或無對。
 Color Yin is called one or two points, either right or not.
云何色陰有對？
 Why is the color Yin right?
十色入，是名色陰有對。
 When the ten colors enter, there is a pair of name, color and yin.
云何色陰無對？
 Why is the color Yin wrong?
法入色，是名色陰無對。
 When the Dharma enters the form, it means that the name and form are yin and uncorrected.
五陰，幾聖、幾非聖？
 How many of the five yins are holy and how many are not holy?
一切二分或聖或非聖。
 All dichotomies are either holy or not.
云何色陰非聖？
 Why is it that Yin is not holy?
若色陰有漏，[11]是名色陰非聖。
 If there is leakage in the yin of color, [11] it means that the yin of name and color is not holy.
云何色陰非聖？
 Why is it that Yin is not holy?
色受陰，是名色陰非聖。
 Form is subject to yin, which means that name and form are yin and not holy.
云何色陰非聖？
 Why is it that Yin is not holy?
若色陰非學非無學，十色入初四色，是名色陰非聖。
 If the color-yin is neither learned nor unlearned, and the ten colors enter the first four colors, then the name-se-yin is not holy.
云何色陰聖？
 What is the color of Yin Sheng?
若色陰無漏，是名色陰聖。
 If the color-yin has no leakage, it is called the color-yin sage.
云何色陰聖？
 What is the color of Yin Sheng?
若色陰學若無學。
 If color is yin, if there is no learning, then there is no learning.
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，離煩惱修道。
 When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, he sees the faults of his actions, observes the cessation of nirvana, and observes the path of suffering as it really is. If you want to be enlightened, you must leave your troubles and cultivate the Tao.
見學人若須陀洹，斯陀含，阿那含，觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹果、斯陀含果、阿那含果。
 I see students who are Sotapanna, Stakagami, and Anagami, and have sufficient insight knowledge. If they are wise and contemplate the liberated mind, they will realize the fruit of Samana, if they are Sotapanna, Stragama, and Anagami.
無學人欲得阿羅漢果，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。
 Unlearned people want to achieve the fruit of Arahantship, and those who have not yet obtained the holy Dharma want to achieve it. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they can achieve the fruit of Arahantship.
若實人[1]若趣，正語正業正命、正身進正身除，是名色陰聖。
 If you are a real person [1] If you are interested, if you have right speech, right deeds, right livelihood, and right body, you will enter the right body and get rid of it, this is the name, form, and sage.
云何受陰非聖？
 Why do you think you are not a saint?
若受陰有漏，是名受陰非聖。
 If there is leakage in the vaginal discharge, it is said that the vaginal discharge is not holy.
云何受陰非聖？
 Why do you think you are not a saint?
若[2]受受陰，是名受陰非聖。
 If [2] is suffering from the Yin, it is called suffering from the Yin and is not holy.
云何受陰非聖？
 Why do you think you are not a saint?
若受陰非學非無學，眼觸受耳[3]鼻舌身意觸受，是名受陰非聖。
 If the receiving yin is not learned, it is not uneducated, and the eyes, ears, nose, tongue, body and mind are touched, this is called receiving yin and it is not holy.
云何受陰聖？
 Why is Yun suffering from Yinsheng?
若受陰無漏，是名受陰聖。
 If there is no leakage when receiving Yin, it is called a Holy Yin-receiving.
云何受陰聖？
 Why is Yun suffering from Yinsheng?
信根相應意觸受，是名受陰聖。
 The root of faith corresponds to the feeling of touch, which is called the Yin Sage.
云何受陰聖？
 Why is Yun suffering from Yinsheng?
若受陰學若無學。
 If you receive Yin, you will learn if you don’t learn.
學人離結使，乃至欲得證阿羅漢果。
 Scholars leave the group and even want to achieve the fruit of Arahantship.
若實人若趣若意觸，是名受陰聖。
 If the real person, if interested, if the mind touches, this is called the Yin Sage.
云何想陰非聖？
 Why do you think Yin is not a saint?
若想陰有漏，是名想陰非聖。
 If you think that there is leakage in the yin, it is called thinking about the yin and it is not holy.
云何想陰非聖？
 Why do you think Yin is not a saint?
想受陰，是名想陰非聖。
 Wanting to receive the Yin is called thinking about the Yin and is not a saint.
云何想陰非聖？
 Why do you think Yin is not a saint?
若想陰非學非無學，色想聲香味觸法想，是名想陰非聖。
 If you think about Yin, you are not learning, you are not learning, and if you think about color, sound, smell, fragrance, touch, and Dharma, it is called thinking about Yin and you are not holy.
云何想陰聖？
 Why do you think of Yin Sheng?
若想陰聖無漏，是名想陰聖。
 If you think about the Yin Sage without any leakage, this is called thinking about the Yin Sage.
云何想陰聖？
 Why do you think of Yin Sheng?
若想陰信根相應法想，是名想陰聖。
 If the belief in Yin corresponds to Dharma, it is called Yin Sheng.
云何想陰聖？
 Why do you think of Yin Sheng?
若想陰學若無學。
 If you want to learn Yin, you will not learn.
[4]學人離結使，乃至即證阿羅漢果。
 [4] When a student leaves the sect, he or she will achieve the fruit of Arahantship.
若實人若趣若法想，是名想陰聖。
 If you are a real person, if you are interested, if you are thinking about Dharma, this is called thinking about Yin Sheng.
云何行陰非聖？
 Why is it that Yin is not a saint?
若行陰有漏，是名行陰非聖。
 If there is leakage in the flowing Yin, it is said that the flowing Yin is not holy.
云何行陰非聖？
 Why is it that Yin is not a saint?
若行受陰，是名行陰非聖。
 If you suffer from Yin, it is called Yin Yin and it is not holy.
云何行陰非聖？
 Why is it that Yin is not a saint?
若行陰非學非無學，思乃至無想定，是名行陰非聖。
 If walking in Yin is neither learning nor learning, and thinking leads to concentration without thoughts, this is called walking in Yin and is not holy.
云何行陰聖？
 How can I be a Yin Saint?
若行陰無漏，是名行陰聖。
 If there is no leakage in the Yin movement, it is called the Yin movement in a holy way.
云何行陰聖？
 How can I be a Yin Saint?
若[5]信根信根相應心數法，若緣無漏行陰所攝，是名行陰聖。
 If [5] the root of faith corresponds to the numbering method of the mind, and if there is no leakage of the Yin, it is called the Saint of Yin.
云何行陰聖？
 How can I be a Yin Saint?
若行陰學若無學。
 If you practice yin learning, you will have no learning.
學人離結使，乃至即得阿羅漢果。
 When a scholar leaves the group, he or she will immediately attain the fruit of Arahantship.
若實人若趣，若思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定，是名行陰聖。
 If a real person is interested, if he thinks, touches, contemplates, sees, sees, wisdom, liberates, is free from delusion, trusts, is happy, rejoices, enters the mind, eliminates the mind, has faith, desires, does not let go, is mindful, and is concentrated, The mind is equanimous, the fruit is obtained, and the cessation of cessation is called the sage of Yin.
云何識陰非聖？
 How do you know that Yin is not a saint?
若識陰有漏，是名識陰非聖。
 If there is leakage in the consciousness yin, it is said that the consciousness yin is not holy.
云何識陰非聖？
 How do you know that Yin is not a saint?
識受陰，是名識陰非聖。
 Consciousness is subject to Yin, which is called Yin of consciousness and is not holy.
云何識陰非聖？
 Why do you know that Yin is not a saint?
若識陰非學非無學，眼識乃至意識，是名識陰非聖。
 If the consciousness is not learned, it is not unlearned, and the eye consciousness and even the consciousness are called the consciousness, which is not holy.
云何識陰聖？
 How can I know Yin Sheng?
若識陰無漏，是名識陰聖。
 If there is no leakage in the Yin of consciousness, it is called the Holy Yin of consciousness.
云何識陰聖？
 How can I know Yin Sheng?
若識陰信根相應意識界，是名識陰聖。
 If the root of knowledge Yinxin corresponds to the realm of consciousness, it is called the Holy Knowledge Yin.
云何識陰聖？
 How can I know Yin Sheng?
若識陰學若無學。
 If you know Yin learning, you will have no learning.
[6]學人離結使，乃至即得阿羅漢果。
 [6] When a scholar leaves the alliance, he or she will immediately attain the fruit of Arahantship.
若實人若趣若意界意識界，是名識陰聖。
 If a person is real, if he is interested, if he is a realm of consciousness, it is called the Yin Sage of Consciousness.
有漏無漏、有愛無愛、有求無求、當取非當取、有取無取、有勝無勝，亦如是。
 There are leaks but not leaks, there is love but not love, there is seeking but not seeking, there is what should be taken but not what should be taken, there is taking but no taking, there is victory but no victory, it is the same.
五陰，幾受、幾非受？
 The five yins, how many feelings and how many non-feelings?
一切二分或受或非受。
 All dichotomies are either received or not.
云何色陰受？
 What is the color of Yin Shou?
若色陰內，是名色陰受。
 If the form is inside the yin, it is called the form yin feeling.
云何色陰受？
 What is the color of Yin Shou?
若色陰業法煩惱所生報我分攝眼入耳鼻舌身入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，身好香非好香、軟香非軟香、適意香非適意香，身甜[7]酢苦辛醎淡[8]涎癊，身冷熱輕重麁細[9]澁滑堅軟，受心所起去來屈申迴轉身教，集聲音句言語口教有漏身進，是名色陰受。
 If the retribution caused by the defilements of the negative karma of color enters the eyes, ears, nose, tongue, and body, a good-looking body is not a good-looking body, a beautiful body is not a beautiful body, a fair skin is not a fair skin, a pure and clean body is not a clean and pure body, a good voice is not a good voice, and there are many wonderful voices. It is not a wonderful sound, a soft sound is not a soft sound, a good fragrance is not a good fragrance, a soft fragrance is not a soft fragrance, a pleasant fragrance is not a pleasant fragrance, the body is sweet [7] bitter, pungent and light [8] saliva, and the body is cold or hot. Qixi [9] is slippery and soft, and when the mind arises, it bends and turns around to teach, and when it gathers sounds, sentences, words, and oral teachings, it leaks into the body, which is the name, form, and yin feeling.
云何色陰非受？
 Why is it that color and yin are not feelings?
若[10]色陰外，是名色陰非受。
 If [10] form is outside the yin, then the name, form, yin is not a feeling.
云何色陰非受？
 Why is it that color and yin are not feelings?
若色陰善若不善若無記非我分攝，若善心若不善心若非報非報法心所起去來屈申迴轉身教，集聲音句言語口教，若外色眼識所知，若聲香味觸若外觸身識所知、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰非受。
 If the color is good, if it is bad, if there is no memory, it is not part of the self, if the mind is good, if it is not good, if it is not a retribution, it is not a retribution. If the mind arises, it will turn around and teach, gather the sounds, words, words and oral teachings, if the external form is known by the eye consciousness, If sound, fragrance, touch, or external contact are known to the body and mind, if the body and speech are not precepted and taught, if there is leakage in the body and speech, there is no discipline, if there is leakage in the body, there will be elimination in the body, right speech, right action, right livelihood, right body, right entrance, and right body are eliminated, this is the name and form. Yin is not received.
云何受陰受？
 Why do you suffer from Yin Shou?
若受陰內，是名受陰受。
 If the yin is in the yin, it is called yin yin.
云何受陰受？
 Why do you suffer from Yin Shou?
若受陰業法煩惱所生報我分攝眼觸受耳鼻舌身意觸受，是名受陰受。
 If the retribution caused by the troubles of Yin karma is caused by the eyes, ears, nose, tongue, body and mind, this is called Yin feeling.
云何受陰非受？
 Why is it that suffering from Yin is not suffering?
受陰若外，是名受陰非受。
 Receiving Yin as if it were external is called receiving Yin but not receiving.
云何受陰非受？
 Why is it that suffering from Yin is not suffering?
受陰若善若不善若無記非我分攝眼觸受耳鼻舌身意觸受，是名受陰非受。
 If the feeling is good, if it is not good, if it is not remembered, it is not a self, the eyes, the ears, the nose, the tongue, the body and the mind are touched, this is called the feeling of the feeling, which is not a feeling.
云何想陰受？
 Why do you want to suffer in pain?
若想陰內，是名想陰受。
 If you think about the Yin, it is called thinking about the Yin.
云何想陰受？
 Why do you want to suffer in pain?
若想陰業法煩惱所生報我分攝色想聲香味觸法想，是名想陰受。
 If you think about the retribution caused by the troubles of yin karma, such as color, sound, smell, touch, and thoughts, this is called thinking about yin feeling.
云何想陰非受？
 Why do you think that Yin is not suffering?
若想陰外，是名想陰非受。
 If you think about the outside of the vagina, it is called thinking about the vagina but not feeling.
云何想陰非受？
 Why do you think that Yin is not suffering?
若想陰善若不善若無記非我分攝色想聲香味觸法想，是名想陰非受。
 If you think about Yin, it is good, if it is not good, or if you don’t remember that it is not a self, you think about color, sound, smell, smell, touch, and Dharma, this is called thinking about Yin, which is not a feeling.
云何行陰受？
 How can I suffer from Yin?
若行陰內，是名行陰受。
 If it occurs in the yin, it is called yin feeling.
云何行陰受？
 How can I suffer from Yin?
若行陰[11]業法煩惱所生報我分攝思、觸、思[12]惟、覺觀、見、慧、[13]解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生、命，是名行陰受。
 If you perform Yin[11] The retributive self caused by the defilements of karma is taken into consideration, contact, thought [12] Wei, awareness, insight, wisdom, [13] Liberation, regret, no regrets, joy, joy, mental progress, faith , desire, thought, fear, life, life, this is called Yin feeling.
云[14]何陰非受？
 Yun [14] Why is Yin not suffering?
若行陰外，是名行陰非受。
 If it moves outside the Yin, it is called Yin moving but not receiving.
云何行陰非受？
 Why do you do Yin without feeling?
若行陰善若不善若無記非我分攝，除命，餘行陰非受，是名行陰非受。
 If the Yin is performed well, if it is not good, and if there is no memory of the non-self, then the destiny is eliminated, and the rest of the Yin is non-receptive. This is called Yin-conducting non-feeling.
云何識陰受？
 How do you know Yin Shou?
若識陰內，是名識陰受。
 If the consciousness is within the Yin, it is called the feeling of the Yin of consciousness.
云何識陰受？
 How do you know Yin Shou?
若識陰業法煩惱所生報我分攝眼識乃至意識，是名識陰受。
 If the retributive self caused by the troubles of the Yin karma is divided into the eye consciousness and even the consciousness, it is called the Yin feeling of consciousness.
云何識陰非受？
 How do you know that Yin is not a feeling?
若識陰外，是名識陰非受。
 If the consciousness is outside the Yin, it is called the consciousness of the Yin but not the feeling.
云何識陰非受？
 How do you know that Yin is not a feeling?
若識陰善若不善若無記非我分攝眼識乃至意識，是名識陰非受。
 If the consciousness of Yin is good, if it is not good, if there is no memory of non-self, it is called eye consciousness or even consciousness, it is called consciousness of Yin non-feeling.
內外亦如是。
 The same is true inside and outside.
五陰，幾有報、幾無報？
 For the five Yins, how many are rewarded and how often are they not?
一切二分或有報或無報。
 All dichotomies are either rewarded or not.
云何色陰有報？
 How can there be retribution?
若色陰報法，是名色陰有報。
 If the form-yin retribution method is called form-yin retribution.
云何色陰有報？
 How can there be retribution?
除色陰善報，餘色陰善不善，若善心若不善心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰有報。
 In addition to the good retributions of color and yin, the remaining color yin is good and unwholesome. If the good mind or unwholesome mind arises, it will turn around and teach, gather the sound, words, words and oral teaching, and the body and speech will not be precepted and there will be no teaching. If there is leakage, there will be no precepts and no teaching. When the outflowing body enters, there is the elimination of the outflowing body, right speech, right deeds, right livelihood, and right body enters and the right body is eliminated. This is the reward of name, form, and yin.
云何色陰無報？
 Why is it that there is no retribution?
若色陰非報非報法，眼入耳鼻舌入身入、香入味入觸入，身好色非好色、端嚴非端嚴、妍[1]膚非妍[＊]膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所[2]起去來屈申迴轉身教、集聲音句言語口教，若外色眼識所知、若外聲耳識所知，有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰無報。
 If the color and yin are not the retribution, the eyes are in the ears, the nose and tongue are in the body, the fragrance is in the touch, the body is lustful but not lustful, the appearance is not strict, the skin is not beautiful [*], the skin is not strict and clean, A good voice from the body is not a good voice, a wonderful voice is not a wonderful voice, a soft voice is not a soft voice, and the voice is not soft. [2] Get up, turn around, turn around and teach, gather the voice, speak, speak orally to teach, if the external color is recognized by the eye, Know, if the external sound and ear consciousness know that there is a leakage in the body, there is no instruction in speech, there is a leakage in the body, there is a discharge in the body, right speech, right conduct, right livelihood, and a right body in the right body are eliminated, this is the name and form of Yin without retribution.
云何受陰有報？
 How come there is retribution for being punished?
若受陰報法，是名受陰有報。
 If there is a law of retribution for suffering from the underworld, it is called retribution for receiving the underworld.
云何受陰有報？
 How come there is retribution for being punished?
[3]除受陰善報，餘受陰善若不善意觸受，是名受陰有報。
 [3] In addition to the good retribution of receiving Yin, if the other good effects of receiving Yin are not touched with good intentions, this is called receiving Yin's reward.
云何受陰無報？
 Why should I suffer without retribution?
若受陰報、若受陰非報非報法，眼觸受耳鼻舌身意觸受，是名受陰無報。
 If you receive negative retribution, if you receive negative retribution, it is neither retributive nor retributive, the eyes, ears, nose, tongue, body and mind are touched, this is called receiving negative retribution without retribution.
云何想陰有報？
 Why do you think that there will be retribution?
想陰若報法，是名想陰有報。
 Thinking of Yin is like retribution. This is called thinking of Yin and having retribution.
云何想陰有報？
 Why do you think that there will be retribution?
除想[4]陰善報，餘想陰善若不善法想，是名想陰有報。
 In addition to the thought [4] of Yin's good rewards, the other thought of Yin's good is like the thought of unwholesome Dharma, which is called thinking of Yin's retribution.
云何想陰無報？
 Why do you think that there will be no retribution?
想陰若報、想陰若非報非報法，色想聲香味觸法想，是名想陰無報。
 Thinking of Yin as retribution, thinking of Yin as non-retribution and non-retribution, thinking of color, sound, fragrance, touch and Dharma, this is called thinking of Yin without retribution.
云何行陰有報？
 Why do bad deeds lead to retribution?
行陰若報法，是名行陰有報。
 Performing Yin is like repaying Dharma. This is called performing Yin with retribution.
云何行陰有報？
 Why do bad deeds lead to retribution?
除行陰善報，餘行陰善、若不善思乃至煩惱使結、二定，是名行陰有報。
 In addition to the negative rewards of doing Yin, the rest of Yin is good. If you don't think well, you will end up with troubles and two concentration. This is called Yin retribution.
云何行陰無報？
 How can one do evil without retribution?
行陰若報、行陰若非報非報法，除無貪無恚[5]癡、煩惱使結，餘行陰無報，是名行陰無報。
 If the Yin is carried out, it is like retribution, and if it is not retribution, it is not retributive. Except for the absence of greed and hatred [5], delusion and worries are the knot, and the remaining Yin is carried out without retribution. This is called carrying out Yin without retribution.
云何識陰有報？
 Why do you know that there will be retribution?
識陰若報法，是名識陰有報。
 The Yin of consciousness is like the law of retribution, which is called the Yin of consciousness with retribution.
云何識陰有報？
 Why do you know that there will be retribution?
除識陰善報，餘識陰善若不善意界意識界，是名識陰有報。
 In addition to the good rewards of the Yin of consciousness, if the remaining good of the Yin of consciousness is not good in the realm of consciousness, this is called the reward of the Yin of consciousness.
云何識陰無報？
 Why do you know that there is no retribution?
識陰若報、識陰若非報非報法，眼識乃至意識，是名識陰無報。
 The Yin of consciousness is like retribution, the Yin of consciousness is not retribution, the law of retribution, eye consciousness and even consciousness are called the Yin of consciousness without retribution.
五陰，幾心、幾非心？
 The five yins, how many hearts and how many non-minds?
一心，四非心。
 One mind, four non-minds.
云何一心？
 Yunhe Yixin?
識陰是名一心。
 Knowing Yin is called one mind.
云何四非心？
 Why is it so wrong?
色陰、受陰、想陰、行陰，是名四非心。
 The yin of form, the yin of receiving, the yin of thinking, and the yin of action are called the four non-minds.
五陰，幾心相應、幾非心相應？
 How many of the five yins correspond to the heart and how many of the non-hearts correspond to each other?
二心相應，一非心相應，一不說心相應非心相應，一二分或心相應或非心相應。
 There are two heart-corresponding ones, one is non-heart-corresponding, the other is not said to be heart-corresponding and non-heart-corresponding, and the other two are either heart-corresponding or non-heart-corresponding.
云何二心相應？
 Why are the two hearts corresponding?
受陰、想陰，是名二心相應。
 Receiving Yin and thinking about Yin are called two minds corresponding.
云何一非心相應？
 Why is it that the heart is corresponding?
色陰，是名一[6]非心相應。
 Color Yin is the name of one [6] non-heart correspondence.
云何一不說心相應非心相應？
 Why don't you say that mind correspondence is not heart correspondence?
識陰，是名一不說心相應非心相應。
 Consciousness Yin is a name that does not mean that the mind corresponds to the mind, but does not correspond to the heart.
云何一二分或心相應或非心相應？
 How can one and two points be divided into two parts, whether the heart corresponds or the non-heart corresponds?
行陰，是名一二分或心相應或非心相應。
 Xingyin is called one or two points, either heart-corresponding or non-heart-corresponding.
云何行陰心相應？
 Why does the cloud correspond to the Yin heart?
行陰若心數思乃至煩惱使，是名行陰心相應。
 If the mind is filled with thoughts and worries, it is called the mind corresponding to the action of yin.
云何行陰非心相應？
 How can the Yin and Yin not correspond to the heart?
行陰若非心數生乃至滅盡定，是名行陰非心相應。
 If the moving Yin is not concentrated in the number of births and cessation of the mind, it is called the moving Yin and does not correspond to the mind.
五陰，幾心數、幾非心數？
 The five yins, how many are the number of the heart and how many are the number of the non-heart?
二心數，二非心數，一二分或心數或非心數。
 Two are the number of the heart, two are the number of the non-heart, one and two are either the number of the heart or the number of the non-heart.
云何二心數？
 Why are there two minds?
受陰、想陰，是名二心數。
 Receiving Yin and thinking about Yin are called the two mental numbers.
云何二非心數？
 Why are you not thinking?
色陰、識陰，是名二非心數。
 The yin of color and the yin of consciousness are called two non-mind numbers.
云何一二分或心數或非心數？
 How can one or two points be divided into mental numbers or non-mental numbers?
行陰，是名一二分或心數或非心數。
 Xingyin is called one or two points, or the number of the heart or the number of the non-heart.
[7]云何行陰心數？
 [7] Yun Hexing Yin Xin Shu?
行陰若緣思乃至煩惱使，是名行陰心數。
 If the Yin movement is caused by thoughts and even worries, it is called the number of Yin movements in the mind.
云何行陰非心數？
 Why is it that Yin is not the number of the heart?
行陰若非緣生乃至滅盡定，是名行陰非心數。
 If the yin movement is not dependent on the origin or even the cessation of cessation, it is called the yin movement that is not the number of the mind.
[8]◎
 [8]◎
◎[9]五陰，幾有緣、幾非緣？
 ◎[9] How many of the five yins are destined or not?
三緣，一非緣，一二分或緣或非緣。
 There are three conditions, one is not condition, one and two points are either condition or not.
云何三緣？
 Why are there three fates?
受陰、想陰、識陰，是名三緣。
 Receiving Yin, thinking about Yin, and recognizing Yin are called the three conditions.
云何一非緣？
 Why is it not fate?
色陰，是名一非緣。
 Color Yin is called one non-condition.
云何一二分或緣或非緣？
 How can one or two points be determined by fate or not?
行陰，是名一二分或緣或非緣。
 Xingyin is called one or two points, either predestined or not.
云何行陰緣？
 Why is there such a thing as Yin Yuan?
行陰若心數思乃至煩惱使，是名行陰緣。
 If the mind is filled with thoughts and even worries, it is called the condition of yin.
云何行陰非緣？
 Why is it that Yin is not destined?
行陰若非心數生乃至滅盡定，是名行陰非緣。
 If the movement of Yin is not concentrated in the number of births and endings, it is called the movement of Yin without conditions.
五陰，幾共心、幾非共心？
 How many of the five yins are in common and how many are not?
二共心，一非共心，[10]二二分或共心或非共心。
 Two share the same mind, one does not share the mind, [10] and the other two are either shared or non-shared.
云何二共心？
 Why do they have the same heart?
受陰、想陰，是名二共心。
 Receiving Yin and thinking about Yin are two common minds.
云何一非共心？
 Why are we not sharing the same mind?
識陰，是名一非共心。
 Knowing the yin is called one-not-together mind.
云何[＊]二二分或共心或非共心？
 How can [*] be divided into two or two, whether they have a shared mind or a non-shared mind?
色陰、[11]行陰，是名[＊]二二分或共心或非共心。
 Color Yin, [11] Xing Yin, this is called [*] two-divided or shared mind or non-shared mind.
云何色陰共心？
 Why is it that color and yin share the same mind?
[12]若隨心轉、共心[13]生共住共滅，有漏身口戒[14]無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰共心。
 [12] If you follow your mind and share the same mind [13] birth, abide and perish together, there are leaks in the body and speech, [14] there is no teaching, there is a leakage in the body, there is a leakage in the body to get rid of, right speech, right deeds, right livelihood, right body into the right body to get rid of, this is Name, form and yin share the mind.
云何色陰不共心？
 How can the color and the yin not share the same mind?
若不隨心轉、不共心生不共住不共滅，十色入一切法入色，是名色陰非共心。
 If the mind does not turn around, the mind does not arise, live together, or perish together, and the ten forms enter into all dharmas and forms, then the name, form, and yin are not in common with the mind.
云何行陰共心？
 Why should Yin and Yin share the same mind?
行陰若隨心轉、共心生共住共滅，思乃至煩惱使，是名行陰共心。
 If the moving yin turns according to the mind, the common mind arises, lives and disappears together, and thoughts and even worries cause it, this is called the moving yin common mind.
云何行陰不共心？
 Why should Yin not share the same mind?
行陰若不隨心轉、不共心生不共住不共滅，生乃至滅盡定，是名行陰不共心。
 If the moving yin does not follow the mind, does not arise, lives together, or dies together, and arises or even perishes, then it is called the moving yin and the mind does not share the same mind.
隨心轉不隨心轉亦如是。
 The same is true whether you follow your heart or not.
五陰，幾業、幾非業？
 Five yins, how many karma and how many non-karmas?
三非業，二二分或業或非業。
 Three are non-karma, two and two are either karma or non-karma.
云何三非業？
 Why are there three non-karma?
受陰、想陰、識陰，是名三非業。
 Receiving Yin, thinking about Yin, and recognizing Yin are the three non-karmas.
云何二二分或業或非業？
 How can it be divided into two parts: karma or non-karma?
色陰、[15]行陰，是名二二分或業或非業。
 Color Yin, [15] Xing Yin, this is the name of the two points, either karma or non-karma.
云何色陰業？
 What is the color of yin karma?
若善心若不善心若無記心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身口戒無教、正語正業正命，是名色陰業。
 If you have a good mind, if you have an unwholesome mind, if you don't remember what your mind is about, then turn around and teach, collect sounds, sentences, words and mouth to teach, body and speech are not precepts and no teachings, there are leaks in the body and speech, no precepts and no teachings, right speech, right action and right livelihood, this is name and form. Yin karma.
云何色陰非業？
 Why is it that Yin is not karma?
眼入耳入鼻舌身入、香味觸入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若外色眼識所知、若外聲耳識所知，有漏身進有漏身除、正身進正身除，是名色陰非業。
 When the eyes enter the ears, the nose and tongue enter the body, and when the fragrance touches the body, a lustful body is not a lustful appearance, a strict appearance is not a strict appearance, a beautiful skin is not a beautiful skin, a strict and pure skin is not a strict and clean body, a good voice in the body is not a good voice, and many wonderful voices are not All the wonderful sounds and soft sounds are not soft sounds. If the external form is known by the eye-consciousness, if the external sound is heard by the ear-consciousness, the leakage body will enter and the leakage body will be eliminated, and the upright body will be eliminated by the upright body. This is the name, form, and non-karma.
云何行陰業？
 Why do you do negative deeds?
思是名行陰業。
 Thinking is a negative karma.
云何行陰非業？
 Why do you do Yin and non-karma?
除思，餘行陰是名行陰非業。
 Apart from thoughts, the rest is Yin. This is called Xing Yin but not karma.
五陰，幾業相應、幾非業相應？
 For the five yins, how many karma correspond to them and how many non-karma correspond to them?
三業相應，一非業相應，一三分或業相應或非業相應或不說業相應非業相應。
 Three karma corresponds, one does not karma correspond, and one or three karma corresponds or non-karma corresponds, or it is not said that karma corresponds and non-karma corresponds.
云何三業相應？
 Why do the three industries correspond to each other?
受陰、[1]想陰、識陰，是名三業相應。
 Receiving yin, [1] thinking about yin, and recognizing yin are called the corresponding three karma.
[2]云何一非業相應？
 [2] Why is it corresponding to non-karma?
色陰，是名一非業相應。
 Color Yin is the name of non-karma correspondence.
云何一三分或業相應或非業相應或不說業相應非業[3]相應？
 How can one or three points correspond to karma or non-karma, or not to say karma corresponds to non-karma[3]?
行陰，是名一三分或業相應或非業相應或不說業相應非業相應。
 Xing Yin is called one or three points, either karma corresponding or non-karma corresponding, or not said karma corresponding or non-karma corresponding.
云何行陰業相應？
 Why should the negative karma correspond?
行陰若思相應觸乃至煩惱使，是名行陰業相應。
 If the Yin movement corresponds to contact and trouble, it is called the Yin movement corresponding to the karma.
云何行陰非業相應？
 How can the yin and non-karma correspond to each other?
行陰若非思相應，生乃至滅盡定，是名行陰非業相應。
 If the Yin movement does not correspond to thought, birth and death will be complete, this is called Yin movement not corresponding to the action.
云何行陰不說業相應非業相應？
 Why do you not say that karma corresponds to karma and not karma corresponds to karma?
思，是名行陰不說業相應非業相應。
 Think about it, this is the name of Xing Yin, not saying that karma corresponds to karma, but karma does not correspond to karma.
五陰，幾共業、幾不共業？
 How much do the five Yins share common karma and how much do they not share common karma?
三共業，二[4]二分或共業或不共業。
 Three common karma, two [4] two points, either common karma or not.
云何三共業？
 Why do the three people share the same industry?
受陰、想陰、識陰，是名三共業。
 Receiving Yin, thinking about Yin, and recognizing Yin are called the three common karma.
云何二二分或共業或不共業？
 How can one divide the two into two, whether they share common deeds or not?
色陰、行陰，是名二二分或共業或不共業。
 Color Yin and Xing Yin are called two or two points, either common or non-common karma.
云何色陰共業？
 How can color and yin share the same industry?
色陰若隨業轉、共業生共住共滅，有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰共業。
 If the form and yin change with the karma, the common karma arises, lives, and perishes together. If there is a leakage of the body, there will be no teaching, there will be a leakage of the body, and there will be a leakage of the body to eliminate it. Right speech, right action, right livelihood, right body, right body, and right body will eliminate it. This is the name of the common karma of form and yin.
云何色陰不共業？
 How can color and yin not share the same karma?
色陰若不隨業轉、不共業生不[5]共住不共滅，十色入初三色，是名色陰不共業。
 If the color and yin do not change with the karma, if they do not share the karma, they will not [5] live together and will not die together, and the ten colors will enter the first three colors, this is called the color, the yin and the karma.
云何行陰共業？
 Why do you have to share your yin and yin industry?
行陰若隨業轉、共業生共住共滅，又定心思觸乃至煩惱使、無[6]想定滅盡定，是名行陰共業。
 If the yin of the karma changes with the karma, and the karma of the karma arises, lives, and perishes together, and if the mind is touched and touched, and the troubles are caused, and there is no thought, concentration, and concentration, it is called the karma of the yin and the coexistence.
云何行陰不共業？
 How can one do Yin without sharing the same karma?
若行陰不隨業轉、不共業生不共住不共滅，不定心思生老死、命、結、得果，是名行陰不共業。
 If the yin in the karma does not change with the karma, the karma does not arise, live together, or perish together, and the mind is not focused on birth, old age, death, fate, fruitfulness, or fruitfulness, this is called the yin in the karma that does not share the karma.
隨業轉不隨業轉亦如是。
 The same is true whether you change with your career or not.
五陰，幾因、幾非因？
 How many causes and how many non-causes of the five yins?
三因，二二分或因或非因。
 Three causes, two or two are either causes or non-causes.
云何三因？
 What are the three causes?
受陰、想陰、識陰，是名三因。
 Receiving Yin, thinking about Yin, and recognizing Yin are called the three causes.
云何二二分或因或非因？
 How can it be divided into two parts: cause or non-cause?
色陰、行陰，是名二二分或因或非因。
 Color Yin and Xing Yin are called the two dichotomies, cause or non-cause.
云何色陰因？
 Yunhe color Yinyin?
色陰若報法，是名色陰因。
 The form-yin is like the retribution method, which is the cause of the name-form-yin.
云何色陰因？
 Yunhe color Yinyin?
色陰善若不善及四大善心，若不善心所起去來屈申迴轉身教、集聲音句言語口教、地水火風大、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰因。
 If the yin and color are good and the four great virtuous thoughts arise, if the unwholesome thoughts arise, turn around and teach, gather sounds, words, words, orally to teach, the earth, water, fire, and wind are strong, the body and speech are not precepted and there is no teaching, there are leaks, the body and speech are not disciplined, and there is no teaching, If there is an outflow body, there will be an outflow body. Right speech, right deeds, right livelihood, right body, right body, right body, and right body are the causes of name, form, and yin.
云何色陰非因？
 Why is the color Yin not the cause?
若[7]色陰報、色陰[8]非報[9]非報法，眼入耳鼻舌入身入香味入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所起去來屈申迴轉身教、集聲音句言語口教，若外色眼識所知、若外聲耳識所知，除四大餘觸入所攝有漏身進，是名色陰非因。
 If [7] color-yin retribution, color-yin [8] non-resultation [9] non-retribution, the eyes enter the ears, the nose and the tongue enter the body, the fragrance enters, the body is lustful but not lustful, the appearance is not strict, and the skin is not beautiful [*] [*] The skin, strict and pure is not strict and clean, the sound of the body is not good, the wonderful sounds are not all wonderful, the soft voice is not soft, the voice is not soft, I don’t remember what the mind is, I turn around and teach, gather the sounds, speak and speak, If the external form is known by the eye-consciousness, if the external sound is known by the ear-consciousness, except for the four elements that are touched and taken in, there is the leakage body entering, which is the name, form, and yin, which is not the cause.
云何行陰因？
 Why does the cloud cause Yin?
行陰緣行陰非緣有報，除得果，餘行陰非緣善報，思乃至煩惱使結、二定，是名行陰因。
 There are rewards for performing Yin due to non-destined conditions. Except for getting the result, the rest of Yin is not predestined for good rewards. Thoughts and even troubles lead to knots and two concentration. This is called the cause of Yin.
云何行陰非因？
 How can it be that Yin is not the cause?
行陰緣無報不共業生老死、命、得果，是名行陰非因。
 Traveling in the shadows has no retribution and does not share the same karma of birth, old age, death, fate, and results. This is called traveling in the shadows without a cause.
五陰，幾有因、幾無因？
 How many of the five Yins have causes and how many have no causes?
一切有因、一切有[10]結、一切有緣、一切有為。
 Everything has a cause, everything has a [10] result, everything is predestined, and everything is conditioned.
五陰，幾知、幾非知？
 Of the five yins, how much is known and how much is not known?
一切知如事知見、一切識意識如事識、一切解如事知見、一切了如事知見。
 All knowledge is like the knowledge of things, all consciousness is like the knowledge of things, all explanations are like the knowledge of things, and all understanding is like the knowledge of things.
五陰，幾斷智知、幾非斷智知？
 How many of the five yins are capable of cutting off wisdom and knowledge, and how many are not cutting off wisdom and knowledge?
一切二分或斷智知或非斷智知。
 All dichotomies are divided into wise knowledge and non-distinct wise knowledge.
云何色陰斷智知？
 Why is the color Yin cutting off the wisdom?
色陰不善不善心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進，是名色陰斷智知。
 The unwholesome and unwholesome thoughts of form and yin arise and turn around and teach, the collection of sounds, words, and oral instructions, the body and speech without precepts and teachings, and the leakage of body and body. This is the knowledge and knowledge of name and form yin.
云何色陰非斷智知？
 How can color and yin not cut off wisdom and knowledge?
色陰善無記眼入耳入鼻入舌入身入、香入味入觸入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，善心若無記心所起去來屈申迴轉身教、集聲音句言語口教，若外色眼識所知、若外聲耳識所知，有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰非斷智知。
 The color is yin and good, and the eyes are in the ears, the nose is in the tongue, the body is in, the fragrance is in the touch, the body is good and the color is not good, the appearance is not the appearance, the skin is not beautiful [*], the skin is not beautiful, the body is not good, the voice is not good , All the wonderful sounds are not all the wonderful sounds, and the soft sounds are not soft sounds. If a kind heart has no memory, it will turn around and teach, gather the sounds, words, words and oral instructions. As we know, if there is a leakage in the body, precepts are not taught, if there is a leakage in the body, there will be a leakage in the body, and if there is a leakage in the body, it will be eliminated. Right speech, right action, right livelihood, right body, right body, right body, and correct body will eliminate it. This is the wisdom and knowledge that name, form and yin are not broken.
[11]云何受陰斷智知？
 [11] Why is it that Yin Duanzhizhi is known?
受陰不善思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結，是名受陰斷智知。
 The Yin of reception is not good at thoughts, contact, thoughts, awareness, vision, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, troubles, troubles, and knots. This is called Yin of reception. Cut off knowledge.
云何受陰非斷智知？
 How can receiving Yin not cut off wisdom and knowledge?
受陰善無記眼觸受耳鼻舌身意觸受，是名受陰非斷智知。
 Receiving yin is good and has no memory of eye contact, ear, nose, tongue, body and mind. This is called receiving yin and not cutting off wisdom and knowledge.
云何想陰斷智知？
 Why do you want to use Yin to judge your wisdom?
想陰不善法想，是名想陰斷智知。
 Thinking of Yin is not good for thinking about Dharma, which is called thinking of Yin and cutting off knowledge.
云何想陰非斷智知？
 Why do you think that Yin does not cut off wisdom and knowledge?
想陰善無記色想聲香味觸法想，是名想陰非斷智知。
 Thinking about Yin, remembering colors, sounds, smells, smells, touches, and Dharma is called thinking about Yin but not cutting off wisdom and knowledge.
云何行陰斷智知？
 How can you use Yin to cut off your wisdom?
行陰不善思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結，是名行陰斷智知。
 The walking Yin is not good at thinking, contact, contemplation, enlightenment, vision, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, troubles, troubles, and knots. This is called the walking Yin. Cut off knowledge.
云何行陰非斷智知？
 How can the practice of Yin not cut off wisdom and knowledge?
行陰善無記，除疑煩惱使結，餘行陰非斷智知，是名行陰非斷智知。
 The good deeds of the yin are not recorded, and the knots of doubts and worries are eliminated. The remaining yin is not cut off by wisdom and knowledge. This is called the wisdom and knowledge by the yin that is not cut off.
云何識陰斷智知？
 How can the knowledge of Yin cut off the knowledge of wisdom?
識陰不善意界，是名識陰斷智知。
 The Yin of consciousness is not good in the world, which is called the knowledge that Yin of consciousness cuts off wisdom.
云何識陰非斷智知？
 How can one know Yin without cutting off wisdom?
識陰[12]善無記眼識乃至意識，是名識陰非斷智知。
 Consciousness Yin [12] Good unrecorded eye consciousness and even consciousness are called consciousness Yin and non-cutting wisdom.
斷非斷亦如是。
 The same goes for cutting off and not cutting off.
五陰，幾修、幾非修？
 How many of the five yins are cultivated and how much are not cultivated?
一切二分或修或非修。
 All duality is either cultivation or non-cultivation.
云何色陰修？
 What is the color of Yinxiu?
色陰若善心所起去來屈申迴轉身教、集聲音句言語口教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身除，是名色陰修。
 If the yin of color arises from a kind heart, it will turn around and teach, collect sounds, sentences, words and oral instructions, if there are leaks in the body and words, there will be no instruction, if there are leaks in the body, there will be elimination of the body, right speech, right action, right livelihood, and right body will be eliminated. This is the name and form. Yin repair.
云何色[1]陰非修？
 What is the color of the cloud [1] Yin non-cultivation?
色陰不善無記眼入耳入鼻入舌入身入、香入味入觸入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，身好聲非好聲、眾[2]妙聲非眾妙聲、軟聲非軟聲，不善心無記心所起去來屈申迴轉身教、集聲音句言語口教，若外色眼識所知、若外聲耳識所知身口非戒無教有漏身進，是名色陰非修。
 Poor color and yin have no memory. The eyes enter the ears, the nose enters the tongue, the body enters the body, the fragrance enters the mouth, the taste enters the touch, the body is good, the color is not lustful, the appearance is not strict, the skin is not beautiful [*], the skin is not strict, the body is good. The voice is not a good voice, the wonderful voice is not all the wonderful voices, the soft voice is not a soft voice, the unwholesome mind has no memory of what the mind has arisen to do, turn around and teach, collect the sounds, words, words or oral teaching, if the external color is recognized by the eyes Know that if external sound, ear consciousness, and body and speech are not precepts and teachings, and there is leakage in the body, it means that the name, form, and yin are not cultivated.
云何受陰修？
 Why should I be cultivated in the dark?
[3]受陰善意觸受，是名受陰修。
 [3] Feeling the Yin with good intentions is called Yin Yin cultivation.
云何受陰非修？
 Why do you suffer from Yin and do not cultivate?
受陰不善無記眼觸受耳鼻舌身意觸[4]受，是名受陰非修。
 Receptive yin is not good and has no memory of eye contact, ear, nose, tongue, body, and mind. [4] Feeling is called receiving yin and is not cultivated.
云何想陰修？
 Why do you want to cultivate in the dark?
想陰善法想，是名想陰修。
 Thinking about Yin is good and thinking about Dharma, which is called thinking about Yin.
云何想陰非修？
 Why do you think that Yin is not cultivation?
想陰不善無記色想聲香味觸法想，是名想陰非修。
 Thinking about yin is not good, remembering colors, sounds, smells, smells, touches, and thoughts. This is called thinking about yin and not cultivating.
云何行陰修？
 Why do you practice Yin cultivation?
行陰善思乃至心捨、無想定、得果、滅盡定，是名行陰修。
 Practicing yin good thoughts to the point of equanimity, non-thinking concentration, fruitful results, and cessation of cessation is called yin cultivation.
云何行陰非修？
 Why do you practice yin and not cultivate?
行陰不善無記思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、生老死、命，是名行陰非修。
 The unwholesome activities of Yin are without remembering thoughts, contact, thoughts, enlightenment, vision, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, troubles, causes, birth, old age, death, fate , this is called practicing yin but not cultivating.
云何識陰修？
 How can I know Yin cultivation?
識陰善意界意識界，是名識陰修。
 Consciousness Yin, the world of good intentions, and the realm of consciousness, is called consciousness Yin cultivation.
云何識陰非修？
 Why do you know that Yin is not cultivating?
識陰不善無記眼識乃至意識，是名識陰非修。
 Consciousness yin is not good and has no memory of eye consciousness or even consciousness. This is called cognition yin non-cultivation.
五陰，幾證、幾非證？
 Five yin, how many certificates and how many non-certificates?
一切證，如事知見。
 All proofs are like knowing and seeing things.
五陰，幾善、幾不善、幾無記？
 The five yins, how many are good, how many are bad, and how many are useless?
一切三分或善或不善或無記。
 All three points are good, bad or unrecorded.
云何色陰善？
 Why is the cloud so yin and good?
若色陰修善心所起去來屈申迴轉身教、集聲音句言語口教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身除，是名色陰善。
 If the sexual yin cultivates the virtuous mind, it arises, bends, turns, and teaches, collects sounds, sentences, words, orally to teach, if there are leaks in the body and mouth, there is no teaching, if there are leaks in the body, there are leaks in the body, right speech, right action, right livelihood, and right body to eliminate, this is called The color is yin and good.
云何色陰不善？
 Why is the color Yin not good?
若色陰斷不善心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進，是名色陰不善。
 If the unwholesome mental state of form-yin breaks out and arises, turns around and teaches, collects sounds, words, or oral instructions, and the body and speech are not precepts and teachings, and there are leaks in the body, this is the name-form-yin unwholesome.
云何色陰無記？
 Yun He Se Yin Wu Ji?
色陰受、色陰非報非報法，眼入耳入鼻入舌入身入、香入味入觸入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲[5]非眾妙聲、軟聲非軟聲，無記心所起去來屈申迴轉身教、集聲音句言語口教，若外色眼識所知、外聲耳識所知有漏身進，是名[6]色陰無記。
 The color-yin is affected, the color-yin is neither retributive nor retributive, the eyes enter the ears, the nose enters the tongue, the body enters, the fragrance enters the taste, the body is lustful, the color is not lustful, the appearance is not the appearance, and the skin is not beautiful [*]. , Strict and pure is not strict and pure, a good voice of the body is not a good voice, many wonderful voices [5] are not many wonderful voices, and a soft voice is not a soft voice. If you don’t remember what your mind is up to, you will turn around and teach, gather your voices, speak and speak orally, if What is known by the external color eye-consciousness and the external sound-ear consciousness is that there is leakage in the body. This is called [6] color Yin Wuji.
云何受陰善？
 Why is Yun suffering from Yin Shan?
若受陰修意觸受，是名受陰善。
 If you practice the mind of receiving Yin and touch it, this is called receiving Yin and it is good.
云何受陰不善？
 Why is receiving Yin not good?
受陰斷意觸受，是名受陰不善。
 Receiving Yin cuts off the feeling of contact, which is called receiving Yin and is not good.
云何受陰無記？
 Why is there no memory of suffering from Yin?
受陰受、受陰若非報非報法眼觸受耳鼻舌身意觸受，是名受陰無記。
 If the Yin of Yin is not repaid, the Dharma, the eyes, the ears, the nose, the tongue, the body and the mind are touched, it is called the Yin of Yin without recording.
云何想陰善？
 Why do you want to be evil?
若想陰修法想，是名想陰善。
 If you think about Yin and practice Dharma, it is called thinking about Yin and being good.
云何想陰不善？
 Why do you think that Yin is not good?
想陰斷法想，是名想陰不善。
 Thinking of Yin and cutting off thoughts of Dharma is called thinking of Yin, which is not good.
云何想陰無記？
 Why do you think Yin Wuji?
想陰受、想陰非報非報法色想聲香味觸法想，是名想陰無記。
 Thinking about Yin feeling, thinking about Yin not being rewarded, thinking about Dharma, color, sound, fragrance, touching Dharma is called thinking about Yin without remembering.
云何行陰善？
 Why do you do evil things?
行陰修思乃至心捨、無想定、得果、滅盡定，是名行陰善。
 Practicing yin meditation to the point of equanimity, non-thinking concentration, fruition, and cessation concentration is called doing yin goodness.
云何[7]行陰不善？
 Why [7] is it not good to practice Yin?
行陰斷思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結，是名[8]行陰不善。
 The name of the practice of Yin is to break up thoughts, contact, contemplation, awareness, view, wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, troubles, troubles, and knots [8 ] Doing Yin is not good.
云何行陰無記？
 Why is it that there is no trace of Yin?
行陰受、行陰非報非報法，思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生老死、命，是名行陰無記。
 Yin-related feelings, Yin-related non-retributive and non-rewarding dharmas, thoughts, contact, thoughts, awareness, vision, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, fear, birth, old age and death, Fate is called Xingyin Wuji.
云何識陰善？
 How can one know Yin Shan?
識陰修意界意識界，是名識陰善。
 Consciousness Yin cultivates the realm of consciousness, which is called the goodness of Consciousness Yin.
云何識陰不善？
 Why do you know that Yin is not good?
識陰斷意界意識界，是名識陰不善。
 Consciousness yin cuts off the realm of consciousness, which is called the ungodly nature of consciousness yin.
云何識陰無記？
 Why do you know Yin Wuji?
識陰受、識陰非報非報法眼識乃至意識，是名識陰無記。
 Consciousness Yin feeling, consciousness Yin non-retribution non-retribution Dharma eye consciousness and even consciousness are called consciousness Yin Wuji.
五陰，幾學、幾無學、幾非學非無學？
 The five yins, how much learning, how much no learning, how much non-learning but not no learning?
一切三分或學或無學或非學非無學。
 All three points are either learned or unlearned, or neither unlearned nor unlearned.
云何色陰學？
 What is the color of Yinxue?
色陰若聖非無學，是名色陰學。
 If the color-yin sage is not without knowledge, it is called color-yin science.
云何色陰學？
 What is the color of Yinxue?
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，離煩惱修道。
 When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, he sees the faults of his actions, observes the cessation of nirvana, and observes the path of suffering as it really is. If you want to be enlightened, you must leave your troubles and cultivate the Tao.
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹果、若斯陀含果、若阿那含果。
 I see students who are Sotapanna, Strathagami, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will realize the fruit of recluse. If they are Sotapanna, Strathagami, and Anagami, .
若實人若趣正語正業正命、正身進正身除，是名色陰學。
 If a real person is interested in right speech, right deeds, right livelihood, and right body, he will enter into a right body and get rid of it, this is the science of name, form, and yin.
云何色陰無學？
 What is the color of Yin without learning?
色陰若聖非學，是名色[9]陰無學。
 The yin of form is like the sage without learning, and the yin of name and form [9] has no learning.
云何色陰無學？
 What is the color of Yin without learning?
無學人欲得阿羅漢，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。
 Unlearned people want to be Arhats and have not yet obtained the Holy Dharma. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhats.
若實人若趣正語正業正命、正身進正身除，是名色陰無學。
 If a person is really interested in right speech, right deeds, right livelihood, and right body, then he will have no knowledge of name and form.
云何色陰非學非無學？
 Why is it that it is neither learning nor learning?
色陰非聖色受陰十色入初四色，是名色陰非學非無學。
 The color yin is not the holy color. The ten colors of receiving yin enter the first four colors. This is the name color yin, which is neither learning nor no learning.
云何受陰學？
 Why do you want to learn from Yin?
受陰聖非無學，是名受陰學。
 The sage of suffering from Yin is not without learning, it is called the study of suffering from Yin.
云何受陰學？
 Why do you want to learn from Yin?
受陰學信根相應意觸受，是名受陰學。
 The belief in Yin-Yin theory is based on the corresponding feelings, which is called Yin-Yin science.
云何受陰學？
 Why do you want to learn from Yin?
學人離結使乃至即證阿那含果，若實人若趣意觸受，是名受陰學。
 If a person is able to leave the knot and even realize the fruit of Anagami, if he really wants to touch and feel, this is called the study of feeling.
云何受陰無學？
 Why do you suffer from Yin and have no learning?
受陰聖非學，是名受陰無學。
 Suffering from Yin is a holy non-study, which is called suffering from Yin without learning.
云何受陰無學？
 Why do you suffer from Yin and have no learning?
受陰無學信根相應意觸受，是名受陰無學。
 The unlearned belief in receiving Yin corresponds to the desired touch, which is called the unlearned acceptance of Yin.
云何受陰無學？
 Why do you suffer from Yin and have no learning?
無學人欲得阿羅漢乃至即得阿羅漢果。
 There is no scholar who wants to become an Arhat or even achieve the fruit of Arhat immediately.
若實人若趣意觸受，是名受陰無學。
 If a person really wants to touch and feel, this is called suffering without learning.
云何受陰非學非無學？
 Why is it that you are not learning and you are not learning?
受陰非聖、受受陰眼觸受耳鼻舌身意觸受，是名受陰非學非無學。
 It is not holy to feel the Yin, to feel the eyes, the ears, the nose, the tongue, the body and the mind. This is called receiving the Yin, which is neither learned nor uneducated.
云何想陰學？
 Why do you want to study Yin?
想陰聖非無學，是名想陰學。
 Thinking about Yin Sage is not without learning, it is called thinking about Yin.
云何想陰學？
 Why do you want to study Yin?
想陰學信根相應法想，是名想陰學。
 Xiangyin Xue’s belief base corresponds to Dharma thoughts, which is called Xiangyin Xue.
云何想陰學？
 Why do you want to study Yin?
學人離結使乃至即得阿那含果。
 As soon as a scholar leaves the knot, he will immediately attain the fruit of Anagami.
若實人若趣法想，是名想陰學。
 If a real person is interested in Dharma and thinks about it, this is called thinking about Yin science.
云何想陰無學？
 Why do you think Yin Wuxue?
想陰聖非學，是名想陰無學。
 Thinking about the sage is not learning, which is called thinking about the yin but not learning.
云何想陰無學？
 Why do you think Yin Wuxue?
想陰無學信根相應法想，是名想陰無學。
 Thinking of Yin without learning and believing in the root corresponds to Dharma thinking. This is called thinking of Yin without learning.
云何想陰無學？
 Why do you think Yin Wuxue?
無學人欲得阿羅漢乃至即得阿羅漢果。
 There is no scholar who wants to become an Arhat or even achieve the fruit of Arhat immediately.
若實人若趣法想，是名想陰無學。
 If a person really thinks about the Dharma, this is called thinking Yin without learning.
云何想陰非學非無學？
 Why do you think Yin is neither learning nor learning?
想陰非聖、想受陰色想聲香味觸法想，是名想陰非學非無學。
 Thinking of Yin is not holy, thinking of Yin color, sound, fragrance, touch and Dharma is called thinking of Yin, which is neither learning nor learning.
云何行陰學？
 Why do you practice Yin studies?
行陰聖非無學，是名行陰學。
 The Saint of Xing Yin is not without learning, it is called Xing Yin Xue.
云何行陰學？
 Why do you practice Yin studies?
[1]行陰學信根相應心數法，若法非緣無漏行陰所攝非無學，是名行陰學。
 [1] Xing Yin Xue believes that the root corresponds to the number of mental methods. If the Dharma is not conditioned and has no leakage, Xing Yin is taken by Xing Yin. It is not without learning. This is called Xing Yin Xue.
云何行陰學？
 Why do you practice Yin studies?
學人離結使乃至即得阿那含果。
 As soon as a scholar leaves the knot, he will immediately attain the fruit of Anagami.
若實人若趣若思、觸、思惟、覺觀、見、慧、解脫、無癡、[2]順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定，是名行陰學。
 If a real person is interested in thinking, touching, contemplating, enlightenment, seeing, wisdom, liberation, non-delusion, [2] trust, joy, joy, mind advancement, mind elimination, faith, desire, not letting go, thinking, Concentration, equanimity of mind, attainment of results, and cessation of concentration are called the Yin studies of action.
云何行陰無學？
 Why is it that Yin has no learning?
行陰聖非學，是名行陰無學。
 Exerting yin is holy but not learning. This is called practicing yin without learning.
云何行陰無學？
 Why is it that Yin has no learning?
無學信根相應心數法，若法非緣無漏行陰所攝非學，是名行陰無學。
 The root of unlearned faith corresponds to the number of dharma in the mind. If the dharma is not predicated and has no leakage, it is not learned by the yin. This is called unlearned by the yin.
云何行陰無學？
 Why is it that Yin has no learning?
無學人欲得阿羅漢乃至[3]即得阿羅漢果。
 There is no scholar who wants to become an Arhat and even[3] obtain the fruit of Arhat.
若實人若趣思、觸、思惟、覺觀、見、慧、解脫、無癡、信順、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定，是名行陰無學。
 If a real person is interested in thought, contact, contemplation, awareness, insight, vision, wisdom, liberation, non-delusion, trust, obedience, joy, joy, mental advancement, mental elimination, faith, desire, non-distraction, mindfulness, concentration, and mental equanimity , attaining the result, and annihilating concentration, this is called practicing yin without learning.
云何行陰非學非無學？
 Why is it that Yin is neither learning nor learning?
行陰若非聖、受陰思乃至無想定，是名行陰非學非無學。
 If the movement of Yin is not holy, subject to negative thoughts, or even concentration without thought, then it is said that movement of Yin is neither learning nor without learning.
云何識陰學？
 How do you know Yin studies?
識陰若聖非無學，是名識陰學。
 The knowledge of Yin is not without knowledge, it is called the science of knowledge of Yin.
云何識陰學？
 How do you know Yin studies?
識陰學信根相應意界意識界，是名識陰學。
 The belief in the knowledge of consciousness corresponds to the realm of consciousness, which is called the science of consciousness.
云何識陰學？
 How do you know Yin studies?
學人離結使乃至[4]即得阿那含果。
 When a person leaves the knot, he will achieve the fruit of Anagami.
若實人若趣若意界意識界，是名識陰學。
 If people are real, if they are interesting, if they are the realm of consciousness, it is called the Yin School of Consciousness.
云何識陰無學？
 Why do you know that Yin has no learning?
識陰若聖非學，是名識陰無學。
 Knowing the Yin is like a sage without learning, which is called knowing the Yin without learning.
云何識陰無學？
 Why do you know that Yin has no learning?
識陰無學信根相應意界意識界，是名識陰無學。
 The root of belief in the knowledge-yin-wu-xue corresponds to the realm of consciousness, which is called the knowledge-yin-wu-xue.
云何識陰無學？
 Why do you know that Yin has no learning?
無學人欲得阿羅漢乃至即得阿羅漢果。
 There is no scholar who wants to become an Arhat or even achieve the fruit of an Arhat immediately.
若實人若趣若意界意識界，是名識陰無學。
 If people are real, if they are interested, if they are the realm of consciousness, it is called consciousness Yin Wu Xue.
云何識陰非學非無學？
 How do you know that Yin is neither learning nor learning?
識陰非聖、識受陰眼識乃至意識，是名識陰非學非無學。
 The consciousness of Yin is not holy, the consciousness of receiving Yin, eye consciousness and even consciousness is called consciousness of Yin, which is neither learning nor no learning.
五陰，幾報、幾報法、幾非報非報法？
 Five Yin, how many retributions, how many retributions, and how many non-retributions and non-retributions?
一切三分或報或報法或非報非報法。
 All three points are either retribution or retribution or non-retribution or non-retribution.
云何色陰報？
 Why is it so bad?
色陰若受色陰善報眼入耳入鼻入舌入身入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，身好香非好香、軟香非軟香、適意香非適意香，身甜[＊]酢苦辛醎淡涎癊，身冷熱輕重麁細[＊]澁滑堅軟，受心所起去來屈申迴轉身教、集聲音句言語口教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰報。
 If the color yin is received, the good retribution will enter the eyes, the ears, the nose, the tongue, and the body. A good-looking body is not a good-looking person. A good-looking body is not a good-looking person. A beautiful skin is not a beautiful skin. A clean and clean skin is not a clean and clean body. A good body and a good voice are not good. Sound, all wonderful sounds are not all wonderful sounds, soft sound is not soft sound, a good fragrance is not a good fragrance, a soft fragrance is not a soft fragrance, a pleasant fragrance is not a pleasant fragrance, the body is sweet [*] bitter and pungent, pale saliva, cold body Heat, severity, fineness [＊] Soft, smooth and soft, what the mind arises and reverts to, turn around and teach, collect sounds, sentences, words and oral instructions, if there is leakage, the mouth will not teach, if there is leakage, it will enter and there will be elimination, right speech Right deeds, right livelihood, right body, right body, right body, and right body are the negative retributions of name and form.
云何色陰報法？
 How can you use Yin to repay the law?
色陰若有報，是名色陰報法。
 If there is retribution for color-yin, it is called the law of retribution for color-yin.
云何色陰報法？
 How can you use Yin to repay the law?
除色陰善報，餘色陰善不善，若善心若不善心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰報法。
 In addition to the good retributions of color and yin, the remaining color yin is good and unwholesome. If the good mind or unwholesome mind arises, it will turn around and teach, gather the sound, words, words and oral teaching, and the body and speech will not be precepted and there will be no teaching. If there is leakage, there will be no precepts and no teaching. When the leakage body enters, there is the elimination of the leakage body, right speech, right action, right livelihood, and right body advancement, right body elimination, which are the methods of retribution of name, form, and yin.
云何色陰非報非報法？
 Why is it that the color Yin is neither retribution nor retribution?
色陰若無記非我分攝，非報非報法心所起去來屈申迴轉身教、集聲音句言語口教，若外色眼識所知、若外聲香味觸、若外觸身識所知有漏身進，是名色陰非報非報法。
 If the form and yin have no memory, they are not captured by me, and they are neither retribution nor retribution. The heart of the Dharma arises, turns around and teaches, collects sounds, sentences, words and oral instructions. The body consciousness knows that there is leakage in the body, which is the non-retribution and non-retribution method of name, form and yin.
云何受陰報？
 Why did Yun receive bad retribution?
受陰若受受陰善報眼觸受耳鼻舌身意觸受，是名受陰報。
 If you receive the negative retribution of suffering, you will be touched by the eyes, ears, nose, tongue, body, and mind. This is called the negative reward of receiving.
云何受陰報法？
 Why should I be punished by evil deeds?
受陰有報，是名受陰報法。
 There will be retribution for receiving Yin, which is called the law of retribution for receiving Yin.
云何受陰報法？
 Why should I be punished by evil deeds?
除受陰善報，餘受陰善不善意觸受，是名受陰報法。
 In addition to the good retribution of receiving Yin, the other good retribution of receiving Yin is not being touched with good intentions. This is called the method of receiving Yin retribution.
云何受陰非報非報法？
 Why is it that receiving Yin is neither retribution nor retribution?
受陰無記非我分攝眼觸受耳鼻舌身意觸受，是名受陰非報非報法。
 The Yin of Suffering is not recorded by the self, the eyes are touched, the ears, nose, tongue, body and mind are touched.
云何想陰報？
 Why do you want to seek revenge?
想陰若受想陰善報色想聲香味觸法想，是名想陰報。
 If you think about Yin and receive it, think about Yin's good retribution, think about color, think about sound, fragrance, touch and think about Dharma, this is called thinking about Yin's retribution.
云何想陰報法？
 Why do you want to retaliate against the law?
想陰若有報，是名想陰報[5]法。
 If you think about the negative consequences, there will be retribution. This is called the method of thinking about the negative consequences [5].
云何想陰報法？
 Why do you want to retaliate against the law?
除想陰善報，餘想陰善不善法想，是名想陰報法。
 In addition to thinking about Yin's good retribution, I also think about Yin's good and unwholesome Dharma. This is called thinking about Yin's retribution.
云何想陰非報非報法？
 Why do you think Yin is neither retribution nor retribution?
想陰無記非我分攝色聲香味觸法想，是名想陰非報非報法。
 Thinking about Yin without remembering that it is not a self, taking in colors, sounds, smells, fragrances, and touching Dharma is called thinking that Yin is neither retribution nor retribution.
云何行陰報？
 Why do you want to retaliate?
行陰受[6]行陰善報，除無貪無恚，餘思乃至心捨、怖、生老死、命、無想定、得果、滅盡定，是名行陰報。
 [6] The positive rewards of practicing Yin are the absence of greed and hatred, the remaining thoughts and even the mental equanimity, fear, birth, old age, death, fate, non-thinking concentration, fruition, and cessation concentration. This is called the reward of moving Yin.
云何行陰報法？
 Why do you do evil retribution?
行陰有報，是名行陰報法。
 There is a reward for doing Yin, which is called the law of retribution for Yin.
云何行陰報法？
 Why do you do evil retribution?
除行[7]陰善報，餘行陰善不善思乃至煩惱使結、二定，是名行陰報法。
 Except for the Yin good retribution of [7] Yin, the rest of Yin is good and unkind thoughts, and even the troubles and knots, and the two concentration, this is called Yin retribution.
云何行陰非報非報法？
 Why do you do Yin and do not repay or repay the Dharma?
行陰無記非我分攝思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、[8]疑、怖、生老死，是名行陰非報非報法。
 Walking Yin Wuji non-self part takes in thoughts, contact, reflection, awareness, insight, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, [8] doubt, fear, birth, old age and death , this is called the method of doing Yin, not retribution, not retribution.
云何識陰報？
 How can I know the negative retribution?
識陰[9]若受[10]識陰善報眼識乃至意識，是名識陰報。
 Consciousness Yin [9] If you receive [10] Consciousness Yin, it will be good for your eyes, consciousness, and even consciousness. This is called the consciousness Yin reward.
云何識陰報法？
 How can you understand the method of retribution?
識陰有報，是名識陰報法。
 There is retribution for knowing the Yin, which is called the law of retribution for the Yin.
云何識陰報法？
 How can you understand the method of retribution?
除識陰善報，餘識陰善不善意界意識界，是名識陰報法。
 In addition to the good retribution of consciousness Yin, the remaining good and unwholesome realm of consciousness is the realm of consciousness, which is called the law of consciousness Yin retribution.
云何識陰非報非報法？
 Why do you know that Yin is neither retribution nor retribution?
識陰無記非我分攝眼識乃至意識，是名識陰非報非報法。
 Consciousness Yin Wuji is not a self, and it captures eye consciousness and even consciousness. This is called the consciousness Yin non-retribution and non-retribution method.
五陰，幾見斷、幾思惟斷、幾非見斷非思惟斷？
 The five yins, how many are seen and broken, how many are thought and broken, and how many are not seen and not thought?
一切三分或見斷或思惟斷或非見斷非思惟斷。
 All three points are either seen or thought, or not seen or thought.
云何色陰見斷？
 Why is it so dark and dark?
色陰不善非思惟斷見斷煩惱心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進，是名色陰見斷。
 The unwholesome form and yin are not caused by thoughts, cessation, views, and troubles. When the mind arises, bends, turns, and turns around to teach, collects sounds, sentences, words, and oral instructions, the body and speech are not precepts and teachings, and there are leaks in the body, this is the cessation of name, form, and yin.
云何色陰思惟斷？
 Why is it that the color is gloomy and the thoughts are broken?
色陰不善非見斷思惟斷煩惱心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進，是名色陰思惟斷。
 The unwholesome form and yin are not cut off by thoughts, thoughts, and defilements. When the mind arises, it turns around and teaches, the sound, sentences, words, and oral instructions are collected. The body and speech are not precepts and teachings, and there are leaks in the body. This is the thought and cessation of name, form, and yin.
云何色陰非見斷非思惟斷？
 How can it be that color and yin are not cut off by seeing and cut off by thinking?
色陰善無記眼入耳入鼻入舌入身入、香入味入觸入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，善心無記心所起去來屈申迴轉身教集聲音句言語口教，外色眼識所知、外聲耳識所知有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰非見斷非思惟斷。
 The color is yin and good, and the eyes are in the ears, the nose is in the tongue, the body is in, the fragrance is in the touch, the body is good and the color is not good, the appearance is not the appearance, the skin is not beautiful [*], the skin is not beautiful, the body is not good, the voice is not good , All wonderful sounds are not all wonderful sounds, soft sounds are not soft sounds, good intentions have no memory, the mind rises and comes, twists and turns, turns around and teaches, collects sounds, sentences, words and oral teaching, there are leaks in what is known by the eyes and ears, and external sounds. Precepts of the body and speech are not taught, there are leaks in the body and there are leaks in the body to eliminate, right speech, right actions, right livelihood, right body, correct body to eliminate, this is the cessation of name, form, yin, non-viewing, and not the cessation of thinking.
云何受陰見斷？
 Why do you suffer from Yin and see death?
受陰不善非思惟斷見斷煩惱相應意觸受，是名受陰見斷。
 The unwholesome feeling of Yin-receiving is the non-thinking-cutting-off of views and the corresponding thoughts and feelings. This is called the Yin-receiving-viewing-breaking.
[1]云何受陰思惟斷？
 [1] Why do you suffer from Yin and think about it?
受陰不善非見斷思惟斷煩惱相應意觸受，是名受陰思惟斷。
 The unwholesome feeling of receiving Yin is the cutting off of thoughts, thoughts and feelings corresponding to thoughts and feelings. This is called the cutting off of thinking and thinking on receiving Yin.
云何受陰非見斷非思惟斷？
 How can one receive Yin without seeing or thinking?
受陰善無記眼觸受耳鼻舌身意觸受，是名受陰非見斷非思惟斷。
 Receiving Yin is good and has no memory of eye contact, ear, nose, tongue, body and mind. This is called receiving Yin, which is not broken by seeing and not broken by thinking.
云何想陰見斷？
 Why do you want to see the end of the world?
想陰不善非思惟斷見斷煩惱相應法想，是名想陰見斷。
 The unwholesome thinking of Yin is not the thought of cutting off the thoughts and cutting off the troubles, which is called thinking about the Yin and cutting off the troubles.
云何想陰思惟斷？
 Why do you want to think about it?
想陰不善非見斷思惟斷煩惱相應法想，是名想陰思惟斷。
 Thinking about yin is not good, but it is not about cutting off the views. Thinking about yin and cutting off the corresponding thoughts of defilements is called thinking about yin and thinking about it.
云何想陰非見斷非思惟斷？
 Why do you think that Yin is not cut off by seeing and not cut off by thinking?
想陰善無記色想聲香味觸法想，是名想陰[2]非見斷非思惟斷。
 Thinking of Yin, good and indifferent, color, sound, fragrance, touch and Dharma, is called thinking of Yin [2] It is not a judgment of seeing, not a judgment of thinking.
云何行陰見斷？
 Why is it so difficult to see the end of Yin?
行陰不善非思惟斷見斷煩惱一時俱斷思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結，是名行陰見斷。
 Non-virtuous conduct, non-thinking, cutting off views, cutting off worries. Cutting off thoughts, contact, contemplation, awareness, insight, insight, wisdom, liberation, regret, no regrets, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, and worries. , make, knot, this is the name of Xingyin Jianjian.
云何行陰思惟斷？
 Why do you think about it in the dark?
行陰不善非見斷思惟斷煩惱一時俱斷思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、結、使，是名行陰思惟斷。
 Actions that are unwholesome, non-viewing, cutting off thoughts, cutting off worries. Cut off thoughts, contact, thoughts, awareness, insight, vision, wisdom, liberation, regret, no regrets, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, and worries. , knot, make, this is the name of Xingyin thinking and breaking.
云何行陰非見斷非思惟斷？
 How can it be that the Yin is not cut off by seeing and not cut off by thinking?
行陰善無記，除疑、煩惱、使、結，餘行陰非見斷非思惟斷，是名行陰非見斷非思惟斷。
 Exerting Yin is good and has no memory, eliminating doubts, worries, confusions, and knots. The remaining Yin is not cut off by seeing and not thinking. This is called cutting off by doing Yin without seeing and not thinking.
云何識陰見斷？
 How can one know the evil and see the end?
識陰若不善非思惟斷見斷煩惱相應意界意識界，是名識陰見斷。
 If the Yin of Consciousness is not good and is not thought to cut off the views and troubles, it corresponds to the realm of consciousness, which is called the Yin of Consciousness and Views.
云何識陰思惟斷？
 Why do you know the Yin and think about it?
識陰不善非見斷思惟斷煩惱相應意界意識界，是名識陰思惟斷。
 The unwholesome consciousness yin is not the cutting off of views, thoughts, and troubles, which corresponds to the realm of consciousness. This is called the cessation of consciousness yin, thoughts, and troubles.
云何識陰非見斷非思惟斷？
 How can one know that Yin is not cut off by seeing, nor cut off by thinking?
識陰善無記眼識乃至意識，是名識陰非見斷非思惟斷。
 The Yin of Consciousness is good and has no memory of eye consciousness and even consciousness. This is called the Yin of Consciousness, which is neither the judgment of seeing nor the judgment of thinking.
五陰，幾見斷因、幾思惟斷因、幾非見斷非思惟斷因？
 For the five yins, how often do you see the cause, how often do you think about it, and how often do you not see it and don’t think about it?
一切三分或見斷因或思惟斷因或非見斷非思惟斷因。
 All three parts are judged by seeing or thinking, or by not seeing or thinking.
云何色陰見斷因？
 Why is the color Yin seeing the cause?
色陰見斷法報眼入耳鼻舌身入，身非好色、非端嚴、非妍[＊]膚、非嚴淨，身非好聲、非眾妙聲、非軟聲，身非[3]眾妙香、非[4]好香、[5]非軟香、非適意香，身甜[＊]酢苦辛醎淡涎癊，身冷熱麁重堅[＊]澁，見斷因心所起去來屈申迴轉身教集聲音句言語口教、身口非戒無教、有漏身進，是名色陰見斷因。
 The dharma-retribution of seeing the yin of color and breaking it enters the eyes, ears, nose, tongue and body. The body is not lusty, not strict, not beautiful[*], the skin is not strict and pure, the body is not good voice, not wonderful voice, not soft voice, the body is not [3 ] All kinds of wonderful fragrance, not [4] good fragrance, [5] not soft fragrance, not pleasant fragrance, the body is sweet [*] bitter and pungent, the saliva is pale, the body is cold and hot, and the body is heavy and hard [*]. See the broken heart. When you get up, go around, turn around, teach, collect sounds, sentences, words, orally, your body and speech are not precepts and have no teachings, and there are leaks in the body, these are the causes of the destruction of name, form, and negative views.
云何色陰思惟斷因？
 Why is it so dark to think about the cause?
色陰思惟斷法報眼入耳入鼻入舌入身入，身非好色、非端嚴、非妍[＊]膚、非嚴淨，身非好聲、非眾妙聲、非軟聲，身非[6]好香、非軟香、非適意香，身甜[＊]酢苦辛醎淡涎癊，身冷熱麁重堅[＊]澁，思惟斷因心所起去來屈申迴轉身教、[7]集聲音句言語口教、身口非戒無教、有漏身進，是名色陰思惟斷因。
 The body of the eye, the ear, the nose, the tongue, the body is not beautiful, the skin is not strict, the skin is not beautiful, the skin is not strict and pure, the body is not a good voice, the voice is not wonderful, the voice is not soft, the body is not It is not [6] good-smelling, not soft-smelling, not pleasant-smelling. The body is sweet [＊] bitter and pungent, and the saliva is pale. The body is cold and hot, and heavy and hard [＊]. The thoughts are broken due to the rise and fall of the mind. Turn around and teach, [7] collect sounds, sentences, words and mouth to teach, body and speech are not precepts and have no teaching, and there are leaks in the body, which are the causes of the judgment of name, color and yin.
云何色陰非見斷非思惟斷因？
 How can color and yin not be judged by seeing and judged by thinking?
色陰善色陰善法報、色陰非報非報法眼入耳入鼻入舌入身入，身好色端嚴妍[＊]膚嚴淨、身好聲眾妙聲軟聲、身好香軟香適意香、身甜[＊]酢苦辛醎淡涎癊、身冷熱輕細軟滑，非見斷非思惟斷因心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲香味[8]外觸身識所知，有漏身口戒無教、有漏身進有漏身除、正語正業正命、正身進正身除，是名色陰非見斷非思惟斷因。
 Color Yin is good, color Yin is good, and color Yin is not rewarded. Dharma enters the eyes, the ears, the nose, the tongue, and the body. The body is beautiful, the color is bright, and the skin is clean and pure. Fragrance is pleasant to the mind, sweet to the body [*] The taste is bitter and pungent, the taste is pale, the body is cold and hot, light and soft, it is not cut off by sight or thought, it is not cut off by thinking because of the rising of the mind. Known by the eye-consciousness of form, external sounds, fragrances [8] and known by external contact and body-consciousness, there are leaks in the body, speech, precepts, and no teaching, there are leaks in the body, there are leaks in the body to eliminate, right speech, right action, right livelihood, and right body in and out, this is the name and form. Yin cannot be judged by seeing, nor can it be judged by thinking.
云何受陰見斷因？
 How can one receive Yin and see the cause?
受陰若見斷受陰見斷法報眼觸受耳鼻舌身意觸受，是名受陰見斷因。
 If the view of receiving yin is broken, the seeing of receiving yin is broken, the eyes, the nose, the tongue, the body and the mind are touched, this is called the cause of the seeing of receiving yin.
云何受陰思惟斷因？
 Why should I suffer from the clouds and think about the cause?
受陰思惟斷受陰思惟斷法報眼觸受耳鼻舌身意觸受，是名受陰思惟斷因。
 The thought of receiving Yin is to cut off the thought of receiving Yin. The thinking of receiving Yin is to cut off the effects of the eyes, the ears, the nose, the tongue, the body and the mind. This is called the thinking of receiving Yin to cut off the cause.
云何受陰非見斷非思惟斷因？
 How can one receive Yin without seeing and contemplating the cause?
受陰善受陰善法報、受陰非報非報法眼觸受耳鼻舌身意觸受，是名受陰非見斷非思惟斷因。
 Receiving Yin is good, receiving Yin is good for Dharma retribution, receiving Yin is not retributive, and is not retributive. Dharma, eyes, ears, nose, tongue, body, and mind are touched. This is called receiving Yin, which is not judged by sight and not judged by thinking.
云何想陰見斷因？
 Why do you think that Yin Jian can determine the cause?
想陰不善非思惟[9]斷相應見斷煩惱相應法想，是名想陰見斷因。
 Thinking of yin is not good and is not thought. [9] Cutting off the corresponding views and cutting off the corresponding thoughts of troubles and thoughts is called thinking of yin and cutting off the causes.
云何想陰思惟斷因？
 Why do you want to think about the cause?
想陰不善非見斷思惟[10]斷煩惱相應法想，是名想陰思惟斷因。
 Thinking of Yin is unwholesome, not seeing and cutting off thoughts [10] Cutting off the corresponding thoughts of troubles, this is called thinking of Yin, thinking and cutting off the causes.
云何想陰非見斷非思惟斷因？
 Why do you think that Yin can't be judged by seeing or thinking about the cause?
若想陰善想陰善法報想陰若非報非報法色想聲香味觸法想，是名想陰非見斷非思惟斷因。
 If you think of Yin as good, think of Yin as good, think of Dharma retribution, think of Yin, if it is not retribution, think of Dharma, color, sound, fragrance, touch, Dharma, think about Yin, this is called thinking of Yin, not seeing, not thinking, and judging the cause.
云何行陰見斷因？
 How can one go through the yin and see the cause?
行陰見[11]斷行陰見斷法報思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、[12]生老死、命、[13]結，是名行陰見斷因。
 [11] Cutting off the yin view of karma, cutting off the dharma retribution, thought, contact, contemplation, awareness, insight, insight, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, doubt, fear, worry , make, [12] birth, old age and death, fate, [13] knot, this is the name of the cause of the Yin movement.
云何行陰思惟斷因？
 Why do you go to the dark side and think about the cause?
行陰若思惟[14]斷行陰思惟斷法報思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、[15]疑、怖、煩惱、使、生、命、結，是名行陰思惟斷因。
 If the yin movement is thought [14] The yin movement is cut off and the dharma retribution is thought, contact, contemplation, enlightenment, view, wisdom, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thought, [15] Doubt , fear, trouble, cause, life, life, knot, this is the name of thinking about the cause of Yin.
云何行陰非見斷非思惟斷因？
 How can you do Yin without seeing and thinking to judge the cause?
行陰若行陰善善法報、行陰非報非報法，除疑、煩惱、使、結，餘行陰非見斷非思惟斷因，是名行陰非見斷非思惟斷因。
 If the Yin movement is good and good, and the Yin movement is not a reward, it will eliminate doubts, worries, problems, and knots. The rest of the Yin movement is not to see and not think about the cause. This is called the Yin movement to not see the non-viewing and not to think about the cause.
云[16]何識陰見斷因？
 Yun [16] How can one identify the yin and see the cause?
識陰若見斷識陰見斷法報眼識乃至意識，是名識陰見斷因。
 If the consciousness yin is cut off, the consciousness yin is cut off, and the dharma-retribution eye consciousness and even consciousness are cut off. This is called the cause of the consciousness yin cutting off the view.
云何識陰思惟斷因？
 How can one recognize the yin and think about the cause?
識陰思惟斷識陰思惟斷法報眼識乃至意識，是名識陰思惟斷因。
 Thinking about the Yin of consciousness cuts off the Yin of consciousness. Thinking about it cuts off Dharma retribution, eye consciousness and even consciousness. This is called the cause of thinking about the Yin of consciousness.
云何識陰非見斷非思惟斷因？
 How can one recognize Yin without seeing or thinking to judge the cause?
識陰善識陰善法報、識陰非報非報法眼識乃至意識，是名識陰非見斷非思惟斷因。
 Consciousness Yin is good, Consciousness Yin is good for Dharma retribution, Consciousness Yin is not retribution, non-retribution Dharma eye consciousness and even consciousness are called the cause of Consciousness Yin non-seeing and non-thinking.
五陰，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？
 Among the five yins, how many are related to the desire realm, how many are related to the color realm, how many are related to the colorless realm, and how many are not related to each other?
一切四分或欲界繫或色界繫或無色界繫或不繫。
 All four parts may be related to the desire realm, the form realm, or the formless realm, or not.
云何色陰欲界繫？
 What color is the realm of yin and desire?
色陰欲漏有漏眼入耳鼻舌身入香入味入，身好色非好色、端嚴非端嚴、妍[＊]膚非妍[＊]膚、嚴淨非嚴淨，身好聲非好聲、眾[1]妙聲非眾妙聲、軟聲非軟聲，身冷熱輕重麁細[＊]澁滑堅軟，欲行心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所[2]知欲漏有漏、外聲外觸身識所知欲漏有漏、身口非戒無教、有漏身口戒無教、有漏身進，是名色陰欲界繫。
 Desire for sex, leakage into eyes, nose, tongue, body, fragrance, taste. A good-looking body is not a lustful person, a strict appearance is not a strict one, a fair skin is not a fair skin, a clean skin is not a clean voice, and a good voice is not a good voice. All [1] Wonderful sounds are not all wonderful sounds, soft sounds are not soft sounds, the body is cold and hot, light and heavy, fine and thin [*] smooth and soft, desires to do what the mind wants, turn around and teach, gather the sounds, speak and speak orally , there are leaks of external form, eye consciousness [2] knowledge of desire and leakage, external sound and external contact body consciousness, knowledge of desire and leakage, leakage of body and speech, non-precepts and teachings of body and speech, leakage of body and speech, no guidance, and leakage of body. This is the name. The realm of color, yin and desire.
云何色陰色界繫？
 What is the color of the Yin color realm?
色陰色漏眼入耳入，身好色端嚴妍[＊]膚嚴淨、身好聲眾妙聲軟聲、身冷輕細軟滑，色行心所起去來屈申迴轉身教、[3]集聲音句言語口教，外色眼識所知色漏有漏、外聲外觸身識所知色漏有漏，有漏身口戒無教、有漏身除，是名色陰色界繫。
 The color is negative, the eyes are leaking, the ears are entering, the body is good, the color is bright and beautiful [*] the skin is clean, the body is good, the voice is soft and the voice is soft, the body is cold, light and soft, the color moves and the mind arises, Qu Shen turns around and teaches, [3 ] A collection of sound sentences, spoken words, and oral teachings. The external form, eye consciousness, and external consciousness know the external leakage and leakage. The external sound and external contact body consciousness know the external leakage and leakage. If the leakage of the body and the mouth are not taught, there is the leakage of the body. This is the name, form, and color. Boundary system.
云何色陰無色界繫？
 Why is the color-yin colorless realm system?
色陰無色漏有漏、有漏身口戒無教、有漏身進有漏身除，是名色陰無色界繫。
 Form Yin has colorless leakage, there is leakage, there is leakage in the body and speech, there is no teaching, there is leakage in the body and there is leakage in the body to eliminate, this is the name of form, Yin and colorless realm system.
云何色陰不繫？
 Why is the color Yin but not tied?
色陰若聖無漏正語正業正命、正身進正身除，是名色陰不繫。
 If the color-yin is holy and has no leakage, right speech, right deeds, right livelihood, right body, right body, right body, and right body, this is the name, color-yin, not connected.
云何受陰欲界繫？
 Why is it bound to the realm of Yin and Desire?
受陰欲漏[4]有漏眼觸受耳[5]鼻舌身意觸受，是名受陰欲界繫。
 There is leakage of Yin and Desire [4] There is leakage through the eyes, touch, and ears [5] and nose, tongue, body, and mind. This is called the realm of Yin and Desire.
云何受陰色界繫？
 Why is Yun subject to the Yin color realm?
受陰色漏有漏眼觸受耳鼻[6]舌身意觸受，是名受陰色界繫。
 There is leakage of Yin color by the eyes, touch, ears and nose [6], touch by tongue, body and mind, which is called Yin color boundary system.
云何受陰無色界繫？
 Why do you suffer from the yin colorless realm?
受陰無色漏有漏意觸受，是名受陰無色界繫。
 The colorless leakage of the Yin-receptor has the feeling of leakage, which is called the colorless boundary system of the Yin-receptor.
云何受陰不繫？
 Why is it that Yin is not connected?
受陰聖無漏意觸受，是名受陰不繫。
 The holy feeling of receiving Yin has no leakage, which is called receiving Yin without any leakage.
云何想陰欲界繫？
 Why do you think about the relationship between Yin and Desire?
想陰欲漏有漏色想聲香味觸法想，是名想陰欲界繫。
 Thinking about leakage of yin, desire, color, sound, fragrance, touch, and thoughts is called thinking about the realm of yin and desire.
云何想陰色界繫？
 Why do you think about the Yin color realm?
想陰色漏有漏色想聲香味觸法想，是名想陰色界繫。
 Thinking about the Yin color leakage, thinking about the Yin color leakage, thinking about the sound, fragrance, touch and Dharma, this is called thinking about the Yin color realm system.
云何想陰無色界繫？
 Why do you think about the Yin colorless realm?
想陰無色漏有漏法想，是名想陰無色界繫。
 The thought of Yin colorless leakage and the thought of leakage of Dharma is called the thought of Yin colorless realm system.
云何想陰不繫？
 Why do you think that Yin is not connected?
想陰聖無漏法想，是名想陰不繫。
 Thinking that the yin sage has no leakage is called thinking that the yin is not connected.
云何行陰欲界繫？
 How can I travel to the realm of yin and desire?
若行陰欲漏有漏思、觸、思惟、覺觀、見、慧、解脫、無貪無恚無癡、順信、悔、不悔、悅、喜、心進、信、欲、不放逸、念、疑、怖、煩惱、使、生老死、命、結，是名行陰欲界繫。
 If there are outflows of Yin Desire, there will be outflows of thought, contact, contemplation, enlightenment, insight, wisdom, liberation, no greed, no hatred, no delusion, obedience, regret, no regrets, joy, joy, mental advancement, faith, desire, and persistence. Ease, thoughts, doubts, fears, worries, emotions, birth, old age, death, fate, and knots are called the yin realm of desire.
云何行陰色界繫？
 How can I travel to the Yin color realm?
若行陰色漏有漏思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩惱、使、生老死、命、結、無想定，是名行陰色界繫。
 If the Yin-colored outflow has outflows of thought, contact, reflection, enlightenment, insight, wisdom, liberation, non-delusion, obedience, joy, joy, advancement of mind, elimination of mind, faith, desire, non-relaxation, mindfulness, and concentration, Mental equanimity, doubts, worries, emotions, birth, old age, death, destiny, knots, and non-contemplation concentration are called the Yin-material world system.
云何行陰無色界繫？
 How can I travel to the yin colorless realm?
若行陰無色漏有漏思、觸、思[7]惟、見、慧、解脫、無癡、順信、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩惱、使、生老死、命、結，是名行陰無色界繫。
 If the colorless leakage of the yin is caused by thoughts, contact, and thoughts [7], vision, wisdom, liberation, non-delusion, obedience, mind progress, mind elimination, faith, desire, not letting go, mindfulness, concentration, and equanimity of mind , doubts, worries, problems, birth, old age, death, fate, and knots, this is called the formless realm of the yin.
云何行陰不繫？
 How can the cloud not be tied to the yin?
行陰聖無漏思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、得果、滅盡定，是名行陰不繫。
 The Yin Saint has no outflows in thoughts, contact, contemplation, enlightenment, vision, wisdom, liberation, non-delusion, obedience, joy, joy, mental advancement, mental elimination, faith, desire, non-distraction, mindfulness, concentration, and mental equanimity. , obtain the result, and end the samadhi, this is called the unconnected Yin.
云何識陰欲界繫？
 How do you know the system of Yin and Desire Realm?
識陰若欲漏有漏眼識乃至意識，是名識陰欲界繫。
 If the consciousness Yin leaks, there will be leakage of eye consciousness and even consciousness, which is called the consciousness Yin desire realm system.
云何識陰色界繫？
 How do you know the Yin color realm?
識陰色漏有漏眼識耳識身識意識，是名識陰色界繫。
 The consciousness of Yin color leakage has the consciousness of leakage of eyes, ears, body and consciousness, which is called the Yin color realm system of consciousness.
云何識陰無色界繫？
 How can we understand the colorless realm of Yin?
識陰無色漏有漏意界意識界，是名識陰無色界繫云何識陰不繫？
 Consciousness Yin is colorless and leaks, and there is leakage in the consciousness realm. This is called the consciousness Yin colorless realm. How can consciousness Yin not be tied to it?
識陰聖無漏意界意識界，是名識陰不繫。
 The realm of consciousness, the holy realm of consciousness without leakage, is called the realm of consciousness without leakage.
五陰，幾過去、幾未來、幾現在、幾非過去非未來非現在？
 The five yins, how many past, how many future, how many present, how many are neither past nor future nor present?
一切三分或過去或未來或現在。
 Everything is triangular or past or future or present.
云何色陰過去？
 Why is the color cloudy in the past?
色陰生已滅，是名色陰過去。
 The yin of form has arisen and ceased, and the yin of name and form has passed away.
云何色陰未來？
 What color is the future?
色陰[8]未生未出，是名色陰未來。
 The color-yin [8] has not yet been born and has not yet emerged, which is the name of the future of color-yin.
云何[9]色陰現在？
 Why [9] is the color gloomy now?
生未滅色陰，是名色陰現在。
 The form-yin that is born but not destroyed is the present state of name-form-yin.
受陰、想陰、行陰、識陰亦如是。
 The same goes for receiving yin, thinking about yin, moving yin, and recognizing yin.
[10]
 [10]
舍利弗阿毘曇[11]論卷第[12]三
 Shariputra Abhitan [11] Treatise Volume [12] Three
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1.4 - The 4 ārya-satyāni: noble truths 4👑☸

T1548 舍利弗阿毘曇論卷/篇章 四
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 4
舍利弗阿毘曇論卷第四
 Sāriputta Abhidamāṇī Volume 4
姚秦[＊]罽賓三藏[＊]曇摩耶舍共[＊]曇摩崛多[＊]等譯
 Translated by Yao Qin [*] Jibin Sanzang [*] Tamaya Shegong [*] Tanmo Juduo [*] and others
問分四聖諦品第四
 Question 4 of the Four Noble Truths
問曰：
 Question:
幾聖諦？
 How many noble truths?
答曰：
 Answer:
四。
 Four.
何等四？
 How four?
苦聖諦、苦集聖諦、苦滅聖諦、苦滅道聖諦。
 The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path of Suffering.
云何苦聖諦？
 Why bother with the Holy Truth?
生苦、老苦、病苦、死苦、不愛會苦、愛別離苦、所求不得苦、除愛總五受陰苦，是名苦聖諦。
 The suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of not meeting love, the suffering of separation from love, the suffering of not getting what you want, and the pain of all five feelings except love, is called the Noble Truth of Suffering.
此苦聖諦，真實如爾非不如[13]爾、不異不異物，如如來正說聖人諦故，是名聖諦。
 This holy truth of suffering is as real as you, not inferior to you [13], not different from you, not different from you. Tathagata Tathagata just speaks the truth of saints, so it is called the holy truth.
云何生？
 Yun Hesheng?
若諸眾生，諸眾中生、重生、增長生、[14]陰、得諸入、眾和合，是名生。
 If all living beings are born, reborn, and increased among all living beings, [14] Yin, get the entry of all, and the harmony of all, this is called birth.
云何老？
 How old is Yun?
若諸眾生。
 If all sentient beings.
諸眾中，衰寢戰掉、諸根熟、命減行故，是名老。
 Among all the people, those who are tired of sleep and war, whose faculties are ripe, and whose life is diminished are called old.
云何病？
 What's wrong with you?
若諸眾生，諸眾中病作病客病苦病、因熱生病因冷因風、自[15]地時變、諸大增減不等、業報雜病，是名病。
 If all sentient beings are suffering from illnesses, illnesses due to heat, cold or wind, changes in time due to [15] circumstances, various increases or decreases, and miscellaneous diseases due to karma, these are called diseases.
云何死？
 Yun He died?
若諸眾生，諸眾中終沒死時過、陰壞捨身、變滅離眾，是名死。
 If among all sentient beings, there is no time for death among all beings, if the Yin destroys the body, changes and disappears and separates from all beings, this is called death.
云何不愛會？
 Why not love the meeting?
若不愛不喜不適意，若惡獸毒虫等、若棘刺穢陋坑岸山[1]嶮等、若不適意色聲香味觸法，眾生若彼居、親近不獨、共雜不離、[2]不離不異、相應不別，是名不愛會。
 If you don't love, don't like, don't like it, if it's evil beasts, poisonous insects, etc., if it's thorny, filthy, pits, mountains, etc. Being the same, corresponding but not different, is the name of the non-love association.
云何愛別離？
 Why do you love separation?
若愛喜適意，若父母兄弟姊妹妻子、若親厚諸臣眷屬、適意色聲香味觸法，眾生若不共彼居、不親近、獨、不雜異、不相應、別離，是名愛別離。
 If you love and like what you like, if you are parents, brothers, sisters, wives, if you are friendly to all ministers and relatives, if you like colors, sounds, smells, fragrances, and dharma, if all living beings do not live together, are not close, are alone, do not mix, do not correspond, and are separated, this is called love and separation.
云何所求不得苦？
 Why can't you ask for pain?
若欲希望定得未得，若色聲香味觸法，眾生若不得、彼重不得、不貴、不自在、不自由、所欲不成就，是名所求不得苦。
 If the desire for concentration is not achieved, if the appearance, sound, smell, fragrance, and dharma are not available, if living beings are not able to achieve it, if they are not important, if they are not noble, not comfortable, not free, and what they want cannot be achieved, then it is called that what you seek will not suffer.
云何除愛總五受陰苦？
 How can there be five kinds of suffering besides love?
色受陰、受想行識受陰。
 Form is affected by Yin, and thoughts, thoughts, actions, and consciousness are affected by Yin.
云何色受陰？
 Yunhe color suffers from Yin?
若一切色有漏取，是名色受陰。
 If there is omission in all forms, it means that name and form are subject to Yin.
云何受想行識受陰？
 Why do you suffer from thoughts, actions, and consciousness?
若一切識有漏取，是名識受陰。
 If there is any omission in all consciousness, it is called consciousness suffering from Yin.
是名除愛總五受陰苦。
 This is the name of the five sufferings except love.
云何苦集聖諦？
 Why bother to collect the holy truth?
此愛復有喜欲彼彼染，是名苦集聖諦。
 This love is tinged with joy and desire, and this is called the Noble Truth of the Origin of Suffering.
云何苦集聖諦？
 Why bother to collect the holy truth?
二愛，內愛、外愛，是名苦集聖諦。
 The two loves, inner love and outer love, are called the Noble Truth of the Origin of Suffering.
云何苦集聖諦？
 Why bother to collect the holy truth?
三愛，欲愛、有愛、非有愛，是名苦集聖諦。
 The three loves, sensual love, existent love, and non-existent love, are called the Noble Truth of the Origin of Suffering.
云何苦集聖諦？
 Why bother to collect the holy truth?
四染，欲染、色染、無色染、見染，是名苦集聖諦。
 The four stains are desire stain, color stain, colorless stain, and sight stain. This is called the Noble Truth of the Origin of Suffering.
云何苦集聖諦？
 Why bother to collect the holy truth?
六愛，色、愛、聲、香、味、觸、法愛，是名苦集聖諦。
 The six loves, color, love, sound, smell, taste, touch, and love of dharmas, are called the Noble Truth of the Origin of Suffering.
云何苦集聖諦？
 Why bother to collect the holy truth?
三十六愛行，十八愛行內所造、十八愛行外所造，是名苦集聖諦。
 Thirty-six acts of love, created within the eighteen acts of love, and created by the eighteen acts of love outside. This is called the Noble Truth of the Origin of Suffering.
此苦集聖諦，真實如爾非不如爾、不異不異物，如如來正說聖人諦故，是謂聖諦。
 This holy truth of the origin of suffering is as real as you, not inferior to you, no different from you, and no different thing. Therefore, the Tathagata expounds the truth of the sage, so it is called the holy truth.
云何內愛？
 Why love in love?
內法中欲染重欲染、憐不逆樂、樂欲可重可究竟可、不足不滿、著重著津漏、親近愛[3]支網、能生苦根生希望渴宅耽忍、[4]能廣創愛，是名內愛。
 In the inner law, desire is more important than desire, pity is not contrary to pleasure, pleasure and desire can be heavy or not, dissatisfaction is not enough, the focus is on leakage, closeness and love [3] branch network, can give rise to the root of suffering, hope, thirst, homesteading, [4] ] Being able to create love widely is called inner love.
云何外愛？
 Why love outside?
外法中欲染重欲染、憐不逆樂、樂欲可重可究竟可、不足不滿、著重著津漏、親近愛[＊]支網、能生苦根希望渴宅耽忍、[＊]能廣創愛，是名外愛。
 In the external method, desire is more important than desire, pity is not contrary to pleasure, pleasure and desire can be heavy or not, not enough and dissatisfied, focusing on leakage, close love [＊] branch network, can produce roots of suffering, hope, thirst, residence, and patience, [＊] Being able to create love widely is called extravagant love.
云何欲愛？
 Why do you want to love?
欲界法中欲染重欲染、憐不逆樂、樂欲可重可究竟可、不足不滿、著重著津漏、親近愛[＊]支網、能生苦根希望渴宅耽忍、[＊]能廣創愛，是名欲愛。
 In the Dharma of the Desire Realm, desire stains are more important than desires stains, pity is not contrary to pleasure, pleasures and desires can be heavy or not, not enough and dissatisfied, focusing on leakage, close love [＊] branch network, can produce roots of suffering, hope, thirst, residence, and patience, [＊ ] Being able to create love extensively is called desire love.
云何有愛？
 How can there be love?
色界無色界法中欲染乃至[5]廣創愛，是名有愛。
 Desire in the formless realm and even [5] creating love in the formless realm is called having love.
云何非有愛？
 Why is there love?
若有人強言有我，若[6]杖怖苦病等[7]逼，便希望我斷壞非有。
 If someone insists that I exist, and if [6] the rod is afraid of suffering, illness, etc. [7], they hope that I will cease to exist.
彼法中欲染乃至廣創愛，是名非有愛。
 In that way, desire is tainted and even creates love, which is called non-love.
云何欲染？
 Why do you want to dye it?
若欲、欲膩、欲喜、欲愛、欲[＊]支、欲耽、欲態、欲渴、欲燋、欲網，是名欲染。
 If there is desire, desire gratification, desire pleasure, desire love, desire [*] branch, desire indulgence, desire state, desire thirst, desire burning, desire net, this is called desire defilement.
云何色染？
 Yunhe color dye?
若色欲、色膩、色喜、色愛、色[＊]支、色耽、色態、色渴、色燋、色網，是名色染。
 If there is lust for color, gratification of color, joy of color, love of color, branch of color, lust for color, state of color, thirst for color, lust for color, and net of color, this is called color dyeing.
云何無色染？
 Why is it colorless?
若無色欲、無色膩、無色喜、無色愛、無色[＊]支、無色耽、無色態、無色渴、無色燋、無色網，是名無色染。
 If there is no color desire, no color gratification, no color joy, no color love, no color[*] branch, no color trance, no color state, no color thirst, no color burning, and no color net, it is called colorless dye.
云何見染？
 Why is it possible to see an affair?
若見欲、見膩、見喜、見愛、見[＊]支、見耽、見態、見渴、見燋、見網，是名見染。
 If you see desire, see gratification, see joy, see love, see the [*] branch, see attachment, see attitude, see thirst, see heat, see net, this is called seeing defilement.
云何色愛？
 What kind of love is this?
眼知色，彼法中若欲染乃至廣創愛，是名色愛。
 The eye knows form, and if desire stains or even creates love in that dharma, this is name and form love.
云何聲香味觸法愛？
 How can the sound, fragrance, or fragrance touch the love of Dharma?
意知法，彼法中若欲染乃至廣創愛，是名法愛。
 The mind knows the Dharma. If desire is tainted in that Dharma and even creates love, this is called Dharma love.
云何十八愛行內所造？
 Why are they created by the eighteen acts of love?
如世尊說：
 As the Blessed One said:
因此有此，因彼而有，如是因有異、因有[8]常、因有不[＊]常、因有我，當有彼我、當有如是我、當有異我、當有因得彼得如是得異、得希望、[9]當有希望、彼當有希望。
 Therefore, there is this, and because of that, there is such a thing, because it is different, because it is [8] permanent, because it is not [*] permanent, because there is me, there should be another me, there should be such a me, there should be a different self, there should be Because Peter thus received wonder and hope, [9] he should have hope, and he should have hope.
如是當有希望異當有，是名十八愛行內所造。
 In this way, there should be hope and difference. This is called the creation of the Eighteen Loves.
云何十八愛行外所造？
 Why are the eighteen loves created by outsiders?
如世尊說：
 As the Blessed One said:
是因此有此是，因彼而有是。
 Because of this, there is this, and because of that, there is.
如是因有，是異因有、是當因有、是不當因有、是我當有、是彼我當有是，如是我當有是異我當有是、因得是、彼得是，如是得是異、得是希望、當有是希望、彼當有是希望。
 So the cause is, it is the different cause, it is the due cause, it is not the due cause, it is I should have, it is the other I should have, so I should have, it is different, I should have it, because it is, Peter is, so Gaining is difference, gaining is hope, should have is hope, and should have is hope.
如是當有是希望異當有，是名十八愛行外所造。
 Such should exist, such hopes should exist, and this is what is called the Eighteen Loves.
云何苦滅聖諦？
 Why suffer the destruction of the noble truth?
彼愛無餘、離欲、滅、捨、出、解脫、無宅、已斷、不復生，是名苦滅聖諦。
 That love has no remainder, is free from desire, has ceased, is renounced, has left, is liberated, has no home, has ceased, and will never be reborn. This is called the noble truth of the cessation of suffering.
云何苦滅聖諦？
 Why suffer the destruction of the noble truth?
智緣盡，是名苦滅聖諦。
 The end of wisdom is called the noble truth of the cessation of suffering.
是苦滅聖諦，真實如爾非不如爾、不異不異物，如如來正說聖人諦，是謂聖諦。
 This is the holy truth of the cessation of suffering. It is as real as you, not as good as you, not different from you, not different from you. The Tathagata just speaks the truth of the sage. This is called the holy truth.
云何智緣盡？
 Why is the fate of wisdom gone?
若法智盡彼法盡，是名智緣盡。
 If the wisdom of the Dharma is exhausted, the Dharma is exhausted, this is called the wisdom condition.
云何智緣盡？
 Why is the fate of wisdom gone?
若法得聖道滅彼法滅，是名智緣盡。
 If a Dharma attains the Holy Path and is destroyed, that Dharma is destroyed, this is called the end of the condition of wisdom.
云何智緣盡？
 Why is the fate of wisdom gone?
數謂知彼智若知法滅彼結滅，是名智緣盡。
 It is said that the wisdom of knowing the other is that if the knowledge of the Dharma is destroyed and the attachment is destroyed, this is called the exhaustion of the conditions of wisdom.
云何智緣盡？
 Why is the fate of wisdom gone?
四沙門果，須陀洹果、斯陀含果、阿那含果、阿羅漢果，是名智緣盡。
 The four Samana Fruits, Sotapanna Fruit, Stragami Fruit, Anagami Fruit, and Arahant Fruit, are called the perfection of knowledge.
云何須陀洹果？
 Why is there so-tapanna fruit?
若見斷三煩惱斷，身見、疑、戒盜，是名須陀洹果。
 If the three defilements are eliminated, namely, view of the body, doubt, and abstinence from stealing, this is called Sotapanna fruition.
云何須陀洹果？
 Why is there so-tapanna fruit?
見斷三煩惱斷，身見、疑、戒盜，若得甘露，是名須陀洹果。
 If the three defilements are eliminated, namely, view of the body, doubt, and abstinence from stealing, then nectar is obtained, which is called Sotapanna fruit.
云何須陀洹果？
 Why is there so-tapanna fruit?
若見斷三煩惱斷，身見、疑、戒盜，聖道一時俱斷煩惱，是名須陀洹果。
 If the three afflictions of seeing are eliminated, namely, body-view, doubt, and abstinence from stealing, then the noble path will eliminate all the afflictions at once, this is called Sotapanna fruition.
云何須陀洹果？
 Why is there so-tapanna fruit?
見斷三煩惱，身見、疑戒、盜，聖道一時俱斷煩惱，若得甘露，是名須陀洹果。
 The three troubles of seeing are cut off, namely, body view, doubt and precepts, and stealing. The noble path can cut off the troubles at once. If you get nectar, this is called Sotapanna fruit.
云何斯陀含果？
 Yun Hesituo contains fruit?
若見斷三煩惱斷，身見、疑、戒盜，煩惱思惟斷，欲愛瞋恚煩惱分斷，是名斯陀含果。
 If the three troubles of seeing are cut off: view of the body, doubt, and abstention, the troubles of thinking are cut off, and the troubles of desire, love, anger, and hatred are cut off, this is called the fruit of Sri Lanka.
云何斯陀含果？
 Yun Hesituo contains fruit?
若見斷三煩惱，身見、疑、戒盜思惟斷，欲愛瞋恚分斷，若得甘露，是名斯陀含果。
 If the three defilements are seen and eliminated, the view of the body, doubts, abstentions, thieves and thoughts, and desire, love, anger, and hatred are eliminated, and if nectar is obtained, this is called the fruit of Sri Lanka.
云何斯陀含果？
 Yun Hesituo contains fruit?
若見斷三煩惱，身見、疑、戒盜，聖道一時俱斷，煩惱思惟斷，欲愛瞋恚煩惱分斷，聖道一時俱斷煩惱，是名斯陀含果。
 If the three afflictions of seeing are cut off: view of the body, doubt, and abstention from stealing, and the noble path is cut off at once, and the troubles and thoughts are cut off, and the troubles of desire, love, anger, and hatred are cut off, and the noble path is cut off at the same time, then this is called the fruit of Sri Lanka.
云何斯陀含果？
 Yun Hesituo contains fruit?
見斷三煩惱，身見、疑、戒盜，聖道一時俱斷，煩惱思惟斷，欲愛瞋恚煩惱分斷，聖道一時俱斷煩惱，若得甘露，是名斯陀含果。
 The three afflictions are cut off by seeing: view of the body, doubt, and abstention from stealing. The noble path is cut off instantly. The troubles and thoughts are cut off. The troubles of desire, love, anger, and hatred are cut off. The noble path is cut off all the troubles at once. If you get nectar, this is called the fruit of Sri Lanka.
云何阿那含果？
 Why the Anagami fruit?
若五下分煩惱斷，身見、疑、戒盜、欲愛、瞋恚，是名阿那含果。
 If the five lower parts of the body are freed from the afflictions of body view, doubt, abstention from stealing, desire, and anger, this is called the fruit of Anagami.
云何阿那含果？
 Why the Anagami fruit?
五下分煩惱斷，身見、疑、戒盜、欲愛、瞋恚，若得甘露，是名阿那含果。
 If the five lower divisions of defilement are eliminated, namely, body view, doubt, abstinence from stealing, desire, and anger, then nectar is obtained, which is called the fruit of Anagami.
云何阿那含果？
 Why the Anagami fruit?
五下分煩惱斷，身見、疑、戒盜、欲愛、瞋恚，聖道一時俱斷煩惱，是名阿那含果。
 The five lower divisions of the affliction, namely, body-view, doubt, abstinence from stealing, lust, and anger, are all eliminated by the noble path at once. This is called the fruit of Anagami.
云何阿那含果？
 Why the Anagami fruit?
五下分煩惱斷，身見、疑、戒盜、欲愛、[A1]瞋[A2]恚，聖道一時俱斷煩惱，若得甘露，是名阿那含果。
 The five lower parts of the affliction are eliminated: body view, doubt, abstinence from stealing, lust, [A1] hatred, [A2] hatred. The noble path can eliminate the affliction in one moment. If nectar is obtained, this is called the fruit of Anagami.
云何阿羅漢果？
 Why is Arhat fruit?
若思惟斷色界無色界煩惱斷無餘，是名阿羅漢果。
 If you meditate on the elimination of the formless realm and the elimination of troubles in the formless realm, this is called the fruit of Arahantship.
云何阿羅漢果？
 Why is Arhat fruit?
思惟斷色界無色界煩惱斷無餘，若得甘露，是名阿羅漢果。
 If you meditate on the elimination of all the troubles in the formless and formless realms, and obtain nectar, this is called the fruit of Arahantship.
云何阿羅漢果？
 Why is Arhat fruit?
若一切煩惱盡，是名阿羅漢果。
 If all worries are gone, this is called the fruit of Arahantship.
云何阿羅漢果？
 Why is Arhat fruit?
[1]若一切煩惱盡，若得甘露，是名阿羅漢果。
 [1] If all troubles are eliminated and nectar is obtained, this is called the fruit of Arahantship.
云何苦滅道聖諦？
 Why bother to understand the holy truth?
此八[2]支聖道，正見、正覺、正語、正業、正命、正進、正念、正定，是名苦滅道聖諦。
 These eight [2] Noble Paths are right view, right enlightenment, right speech, right action, right livelihood, right progress, right mindfulness, and right concentration. This is called the Noble Truth of the Suffering Path.
是苦滅道聖諦，[3]苦實如爾非不如爾、不異不異物，如如來正說聖人諦，是謂聖諦。
 This is the holy truth of the path of suffering. [3] Suffering is like you, not inferior to you, no different from you, no different thing. Tathagata Tathagata rightly expounds the truth of the sage, which is called the holy truth.
云何正見？
 What is the right view?
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, contemplate the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles.
見學人若須陀洹、斯陀含、阿那含，若觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。
 I see students who are Sotapanna, Stragama, and Anagami, and if they have sufficient insight knowledge, and if they have the wisdom to contemplate the liberated mind, then they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
無學人欲得阿羅漢，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。
 Unlearned people want to be Arhats and have not yet obtained the Holy Dharma. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhats.
若實人若趣若法中[4]澤、重[＊]澤、究竟[＊]澤、法[＊]澤思惟覺，了達自相他相共相，思持辯觀進辯、慧[5]智見解、射方便術、焰光明[6]炤炬、慧眼慧根慧力、擇法正覺不癡，是名正見。
 If you are a real person, if you are interested in Dharma [4] Ze, Zhong [*] Ze, Ultimate [*] Ze, Dharma [*] Ze, think and awaken, realize the self-phase, others and the common phase, think and hold the concept of debate to advance debate and wisdom. [5] Wisdom and understanding, expedient techniques, bright flames [6] Bright torches, wise eyes, wisdom, roots and wisdom, choosing the Dharma, enlightenment without delusion, this is called right view.
云何正覺？
 How can I be enlightened?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣若覺重覺正憶想、攀緣心了，是名正覺。
 If a person is really interested, if he is aware of his thoughts and thoughts, he is called right enlightenment.
云何正語？
 What's the right word?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣若口四不善不樂盡離，見過戒慎不作不容，斷根盡無餘，彼不善法中堪行善，是名正語。
 If a person is really interested in saying that the four unwholesome and unhappy things are completely gone, he has seen the precepts and is careful not to tolerate them, and he has cut off the roots and left nothing behind, he can do good deeds in the unwholesome dharma. This is called right speech.
云何正業？
 What's the point of business?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣若身三不善不樂遠離，見過戒慎不作不容，斷根盡無餘，彼不善法中堪行善，是名正業。
 If a person is really like a person, if he keeps away from the three unwholesome things in his body, if he sees the precepts and is careful not to tolerate them, and if the roots are completely cut off, there is nothing left, then he can do good deeds in the unwholesome dharmas, which is called righteous deeds.
云何正命？
 What's the right destiny?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣除身口不善，餘邪命不樂遠離，見過戒慎不作不容，斷根盡無餘，彼不善法中堪行善，是名正命。
 If a person is really good, except for the bad deeds of body and speech, he will not stay away from the remaining evil lives, he will be careful not to tolerate them when he sees the precepts, and he will cut off the roots and leave nothing behind. He can do good deeds in the unwholesome dharma. This is called right livelihood.
云何正進？
 What's going on?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣若身心發出度堪忍不退勤力進、不離不懈不緩不懶墮、進根進力進覺，是名正進。
 If a person is real, if he is interested, if his body and mind are strong enough, he can endure it and never retreat, he will make progress diligently, he will not be separated, he will not be slow, he will not be lazy, he will enter the roots, he will gain strength, and he will be enlightened. This is called correct progress.
云何正念？
 Why do you have righteous thoughts?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣若念憶念微念慎念住不忘、如語相續念不失不奪不鈍、不鈍根念根念力念覺，是名正念？
 If you are a real person, if you are interested, if you remember the slightest thought, be careful and not forget it, if the words are continuous, the thought will not be lost, not snatched, not dull, not dull, the root of thought, the root of thought, the power of thought, and the awakening, is this called right mindfulness?
云何正定。
 Yun He Zhengding.
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣若心住正住專住心一向心一樂心不亂依意心，獨定定根定力定覺，是名正定。
 If you are a real person, if your mind is upright and abiding, your mind is single-minded, your mind is single-minded, your mind is not chaotic, your mind is independent, your mind is single-minded, your roots are concentrated, your strength is concentrated, and you are aware, this is called right concentration.
四聖諦，幾色、幾非色？
 How many forms and how many non-forms are there in the Four Noble Truths?
二非色，二二分或色或非色。
 The second is non-color, and the second is divided into two parts: color or non-color.
云何二非色？
 What's wrong with sex?
集聖諦、滅聖諦，是名二非色。
 The noble truth of gathering and the noble truth of annihilation are called two non-material forms.
云何二二分或色或非色？
 How can it be divided into two parts, color or non-color?
苦聖諦、道聖諦，是名二二分或色或非色。
 The Noble Truth of Suffering and the Noble Truth of Path are called two-parts, form or non-form.
云何苦聖諦色？
 Why suffer from the color of holy truth?
眼入耳鼻舌身入、色入聲香味觸入，身口非戒無教、有漏身口戒無教、有漏身進有漏身除，是名苦聖諦色。
 It enters the eyes, ears, nose, tongue, and body; forms, sounds, and fragrances enter; the body and speech are not precepted and have no teaching; there are leaks in the body and mouth, and there are no disciplines; there are leaks in the body and there are leaks in the body; this is called the noble truth of suffering.
云何苦聖諦非色？
 Why bother, the holy truth is not color?
受、想、思、觸、思惟、覺觀、見、慧、解脫、無貪無恚無癡、順信、悔、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、怖、煩惱、使、生老死、命、結、無想定、眼識乃至意識，是名苦聖諦非色。
 Feeling, thought, thought, contact, thought, awareness, view, wisdom, liberation, non-greed, non-hate, non-delusion, trust, regret, joy, joy, mental advancement, mental elimination, faith, desire, non-relaxation, mindfulness , concentration, mind equanimity, doubt, fear, worries, emotions, birth, old age, death, destiny, knots, non-contemplation concentration, eye awareness and even consciousness, this is called the noble truth of suffering and non-materiality.
云何道聖諦色？
 Where is the color of the holy truth?
正語、正業、正命、正身進，是名道聖諦色。
 Right speech, right action, right livelihood, and right progress are the noble truths of the path.
云何道聖諦非色？
 Why is the holy truth non-material?
正見、正覺、正心進、正念、正定，是名道聖諦非色。
 Right view, right awareness, right mind, right mindfulness, and right concentration are the noble truths of the Tao.
四聖諦，幾可見、幾不可見？
 How often are the Four Noble Truths visible or invisible?
三不可見，一二分或可見或不可見。
 Three is invisible, one and two are either visible or invisible.
云何三不可見？
 Yun He San is invisible?
集聖諦、滅聖諦、道聖諦，是名三不可見。
 The Noble Truth of Collecting, the Noble Truth of Extinction, and the Noble Truth of Path are called the Three Invisibles.
云何一二分或可見或不可見？
 Is the cloud divided into two parts, visible or invisible?
苦聖諦，是名一二分或可見或不可見。
 The Noble Truth of Suffering is called one or two parts, visible or invisible.
云何苦聖諦可見？
 Why can the holy truth be seen?
色入，是名苦聖諦可見。
 When color enters, the noble truth of suffering is visible.
云何苦聖諦不可見？
 Why is it that the holy truth cannot be seen?
除色入，餘苦聖諦不可見，是名苦聖諦不可見。
 Except for the entrance of form, the remaining noble truth of suffering cannot be seen. This is called the invisible truth of suffering.
四聖諦，幾有對、幾無對？
 How many of the Four Noble Truths are true and how many are not true?
三無對，一二分或有對或無對。
 Three has no right, one and two are either right or unright.
云何三無對？
 Yun He San is wrong?
集聖諦、滅聖諦、道聖諦，是名三無對。
 The Noble Truth of Collecting, the Noble Truth of Extinction, and the Noble Truth of Dao are called the Three Unpaired Truths.
云何一二分或有對或無對？
 How can one or two points be correct or not?
苦聖諦，是名一二分或有對或無對。
 The Noble Truth of Suffering is called one or two divisions, either correct or uncorrect.
云何苦聖諦有對？
 Why bother, the holy truth is correct?
十色入，是名苦聖諦有對。
 The entry of the ten colors is called the Noble Truth of Suffering.
云何苦聖諦無對？
 Why bother because the holy truth is uncorrect?
初四色，受想乃至無想定，眼識乃至意識，是名苦聖諦無對。
 The first four colors, perception and even non-contemplation concentration, eye consciousness and even consciousness, are called the Noble Truth of Suffering.
四聖諦，幾聖、幾非聖？
 How many of the Four Noble Truths are holy or not?
二聖，二非聖。
 Two saints, two non-saints.
云何二聖？
 Why are there two saints?
滅聖諦、道聖諦，是名二聖。
 The Noble Truth of Destruction and the Noble Truth of Path are called the Two Sages.
云何二非聖？
 Why are you not a saint?
苦聖諦、集聖諦，是名二非聖。
 The Noble Truth of Suffering and the Noble Truth of Collection are called the two non-sages.
有漏無漏、有愛無愛、有求無求、當取非當取、有取無取、有勝無勝，亦如是。
 There are leaks but not leaks, there is love but not love, there is seeking but not seeking, there is what should be taken but not what should be taken, there is taking but no taking, there is victory but no victory, it is the same.
四聖諦，幾受、幾非受？
 The Four Noble Truths: How much feeling and how much non-feeling?
三非受，一二分或受或非受。
 The third is non-feeling, and the first and second are either receiving or non-feeling.
云何三非受？
 Why don't you accept it?
集聖諦、滅聖諦、道聖諦，是名三非受。
 The noble truth of gathering, the noble truth of annihilation, and the noble truth of path are called the three non-feelings.
云何一二分或受或非受？
 How can it be divided into two parts: receiving or not receiving?
苦聖諦，是名一二分或受或非受。
 The Noble Truth of Suffering is called one or two divisions of suffering or non-feeling.
云何苦聖諦受？
 Why suffer to receive the noble truth?
苦聖諦若內，是名苦聖諦受。
 If the Noble Truth of Suffering is within, it is called the receiving of the Noble Truth of Suffering.
云何苦聖諦受？
 Why suffer to receive the noble truth?
苦聖諦業法煩惱所生報我分攝眼入耳入鼻入舌入身入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，身好香非好香、軟香非軟香、適意香非適意香，身甜[1]酢苦辛醎淡涎癊，身冷熱輕重麁細澁滑堅軟，受心所起去來屈申迴轉身教、集聲音句言語口教有漏身、[2]集受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生、命，眼識乃至意識，是名苦聖諦受。
 The retributions arising from the defilements of the noble truth of suffering are absorbed into the eyes, into the ears, into the nose, into the tongue, into the body. A good-looking body is not a good-looking body, a beautiful body is not a beautiful body, a fair skin is not a fair skin, a clean body is not a clean voice, and a good voice is not a good voice. A wonderful sound is not a wonderful sound, a soft sound is not a soft sound, a good fragrance is not a good fragrance, a soft fragrance is not a soft fragrance, a pleasant fragrance is not a pleasant fragrance, the body is sweet [1] bitter, pungent, pale and salivary, and the body is cold or hot. It is fine, smooth and soft, and when the feeling arises, it turns around and teaches, and it collects sounds, sentences, words and oral teachings. Liberation, regret, no regret, joy, joy, mental progress, faith, desire, thoughts, fear, life, life, eye consciousness and even consciousness, this is called the feeling of the noble truth of suffering.
云何苦聖諦非受？
 Why is the holy truth of suffering not suffering?
苦聖諦外，是名苦聖諦非受。
 In addition to the Noble Truth of Suffering, this is called the Noble Truth of Suffering, non-feeling.
云何苦聖諦非受？
 Why is the holy truth of suffering not suffering?
苦聖諦善若不善無記非我分攝，若善心不善心、非報非報法，心所起去來屈申迴轉身教、集聲音句言語口教，若外色眼識所知、聲香味若外觸身識所知，身口非戒無教、有漏身口戒無教、有漏身進有漏身除，除命，餘受想乃至無想定，眼識乃至意識，是名苦聖諦非受。
 The Holy Truth of Suffering is good. If it is not good, it cannot be remembered. It is not part of the self. If the good intention is not good, it is neither retribution nor retribution. When the mind arises, it will turn around and teach. It can be taught by voice, words, or words. If it is known by external form, eye consciousness, Sounds and fragrances can be known by external contact with the body. If the body and speech are not precepted and taught, there are leaks in the body and speech, there are no disciplines, there are leaks in the body and there are leaks in the body to remove, except for life, the remaining thoughts and even no concentration, eye consciousness and even consciousness, this is The noble truth of suffering is not feeling.
內外亦如是。
 The same is true inside and outside.
四聖諦，幾有報、幾無報？
 Of the Four Noble Truths, how often are there rewards and how often are there no rewards?
一有報，一無報，二二分或有報或無報。
 One has retribution, one has no retribution, and the other two are either retribution or no retribution.
云何一有報？
 Why is there any reward?
集聖諦，是名一有報。
 The collection of holy truths is called one reward.
云何一無報？
 Why is there no reward?
滅聖諦，是名一無報。
 The noble truth of annihilation is called no retribution.
云何二二分或有報或無報？
 How can it be divided into two parts, whether there is reward or no reward?
苦聖諦、道聖諦，是名二二分或有報或無報。
 The Noble Truth of Suffering and the Noble Truth of Path are called two-parts, either with reward or without reward.
云何苦聖諦有報？
 Why should the holy truth be rewarded?
苦聖諦報法，是名苦聖諦有報。
 The noble truth of suffering is rewarded. This is called the noble truth of suffering.
云何苦聖諦有報？
 Why should the holy truth be rewarded?
除苦聖諦善報，餘苦聖諦善不善，不善[3]善心所起去來屈申迴轉身教、集聲音句言語口教身口非戒無教、有漏身口戒無教、有漏身進有漏身除，受想乃至煩惱使結、無想定、意界意識界，是名苦聖諦有報。
 The Noble Truth of Suffering eliminates good rewards, and the Noble Truth of Suffering remains good, bad, and unwholesome. [3] Where the wholesome mind arises, it turns around and teaches, the voice, the words, the speech, the body and the speech are not precepts and no teaching, the body and the mouth are precepts and no teaching, There is a leakage body that enters and a leakage body that is eliminated, thoughts and even troubles are knotted, there is no thought concentration, and the realm of consciousness is called the noble truth of suffering.
云何苦聖諦無報？
 Why suffer from the holy truth without reward?
苦聖諦若報、苦聖諦非報非報法眼入耳鼻舌身入香入味入觸入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲耳識所知，有漏身口戒無教、有漏身進有漏身除，除無貪無恚癡、煩惱使結，餘受想乃至無想定，眼識乃至意識，是名苦聖諦無報。
 The Noble Truth of Suffering is retribution, and the Noble Truth of Suffering is not retribution. The Dharma enters the ears, nose, tongue, and body. Fragrance enters the body. Taste enters the touch. A good-looking body is not a good-looking person. A beautiful body is not a beautiful person. A fair skin is not a fair skin. A clean body is not a clean body. A good voice is not a good body. Good voices, many wonderful voices are not all wonderful voices, soft voices are not soft voices, without remembering what the mind has arisen, it has turned around and taught, gathered sounds, words, words and oral teaching, external colors are known by the eye consciousness, external sounds are known by the ear consciousness. , there are leaks in the body and speech, there is no teaching, there are leaks in the body, there are leaks in the body, there is no greed, no hatred, delusion, knots of troubles, remaining thoughts and even no thoughts, vision and consciousness, this is called the Noble Truth of Suffering without Retribution.
云何道聖諦有報？
 How can the holy truth be rewarded?
道聖諦報法，是名道聖諦有報。
 The Noble Truth of the Tao repays the Dharma, which is called the Noble Truth of the Tao.
云何道聖諦有報？
 How can the holy truth be rewarded?
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, contemplate the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles.
無學人欲得阿羅漢，未得聖法欲得，修道。
 Unlearned people want to become Arhats, and those who have not yet obtained the Holy Dharma want to practice Taoism.
若實人若趣若正見、正覺、正語、正業、正命、正進、正念、正定，是名道聖諦有報。
 If you are a real person, if you have right view, right enlightenment, right speech, right action, right livelihood, right progress, right mindfulness, and right concentration, this is called the noble truth of the path with rewards.
云何道聖諦無報？
 Why is there no reward for the holy truth?
道聖諦[4]無報，是名道聖諦無報。
 The Noble Truth of the Tao [4] has no retribution. This is called the Noble Truth of the Tao and has no retribution.
云何道聖諦無報？
 Why is there no reward for the holy truth?
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。
 I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the Samana fruit, such as the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
無學人阿羅漢觀智具足，若智地若觀解脫心，即得阿羅漢果。
 The unlearned Arahant possesses sufficient knowledge of contemplation. If he has wisdom and contemplation of his liberating mind, he will achieve the fruit of Arahantship.
若實人若趣正見乃至正定，是名道聖諦無報。
 If a person is really interested in right views and even right concentration, this is called the noble truth of the Tao without reward.
四聖諦，幾心、幾非心？
 The Four Noble Truths: How much is the mind and how much is not the mind?
三非心，一二分或心或非心。
 Three points are not the heart, one and two points are either the heart or not the heart.
云何三非心？
 Why is this so wrong?
集聖諦、滅聖諦、道聖諦，是名三非心。
 The noble truth of gathering, the noble truth of annihilation, and the noble truth of path are called the three non-minds.
云何一二分或心或非心？
 How can one or two points be the heart or not?
苦聖諦，是名一二分或心或非心。
 The noble truth of suffering is called one or two points, mind or non-mind.
云何苦聖諦心？
 Why bother with the noble mind?
眼識乃至意識，是名苦聖諦心。
 Eye-consciousness and even consciousness are called the mind of the noble truth of suffering.
云何苦聖諦非心？
 Why bother because the holy truth is not the heart?
十色入初四色，受想乃至無想定，是名苦聖諦非心。
 The ten colors enter the first four colors, and there are thoughts and even no thoughts. This is called the Noble Truth of Suffering, which is not the mind.
四聖諦，幾心相應、幾非心相應？
 How many of the Four Noble Truths are related to the mind and how much are not related to the mind?
一心相應，一非心相應，一二分或心相應或非心相應，一三分或心相應或非心相應或不說心相應非心相應。
 One-mind correspondence, one non-heart correspondence, one-two divisions, or heart correspondence or non-heart correspondence, one-third division, either heart correspondence or non-heart correspondence, or not said heart correspondence, non-heart correspondence.
云何一心相應？
 Yunhe responded with all his heart?
集聖諦，是名一心相應。
 The collection of noble truths is called the correspondence of one mind.
云何一非心相應？
 Why is it that the heart is corresponding?
滅聖諦，是名一非心相應。
 The noble truth of annihilation is called one-non-mind correspondence.
云何一二分或心相應或非心相應？
 How can one and two points be divided into two parts, whether the heart corresponds or the non-heart corresponds?
道聖諦，是名一二分或心相應或非心相應。
 The Noble Truth of the Tao is called one or two points, or mind correspondence or non-mind correspondence.
云何一三分或心相應或非心相應或不說心相應非心相應？
 How can one or three points be related to the heart or not to the heart, or not to say that the heart is to correspond to the heart or not?
苦聖諦，是名一三分或心相應或非心相應或不說心相應非心相應。
 The Noble Truth of Suffering is called one-third or mind-corresponding or non-mind-corresponding or it cannot be said that mind-corresponding or non-mind-corresponding.
云何道聖諦心相應？
 How can the Tao Noble Truth correspond to the mind?
道聖諦若心數，正見、正覺、正心進、正念、正定，是名道聖諦心相應。
 The Noble Truth of the Path is like the number of the mind, right view, right enlightenment, right mind advancement, right mindfulness, and right concentration, which are called the corresponding mind of the Noble Truth of the Path.
云何道聖諦非心相應？
 Why is the holy truth not corresponding to the mind?
道聖諦非心數，正語、正業、正命、正身進，是名道聖諦非心相應。
 The Noble Truth of the Path is not related to the mind. Right speech, right conduct, right livelihood, and right progress are called the Noble Truth of the Path.
云何苦聖諦心相應？
 Why bother to correspond to the noble truth?
苦聖諦若心數，受想乃至煩惱、使，是名苦聖諦心相應。
 The Noble Truth of Suffering is like the number of thoughts, thoughts, and worries, which are called the corresponding thoughts of the Noble Truth of Suffering.
云何苦聖諦非心相應？
 Why is the holy truth of suffering not corresponding to the mind?
苦聖諦若非心數，十色入初四色，生乃至無想定，是名苦聖諦非[5]心相應。
 If the Noble Truth of Suffering is not counted by the mind, the ten colors will enter the first four colors, and even no concentration will arise. This is called the Noble Truth of Suffering that does not correspond to the mind [5].
云何苦聖諦不說心相應非心相應？
 Why doesn't the noble truth say that the mind corresponds to the heart and not the mind to the heart?
眼識乃至意識，是名苦聖諦不說心相應非心相應。
 Eye consciousness and even consciousness are called the Noble Truth of Suffering. It does not say that the mind corresponds to it, but it does not correspond to the heart.
四聖諦，幾心數、幾非心數？
 How many of the Four Noble Truths are there in the mind and how many are not in the mind?
一心數，一非心數，二二分或心數或非心數。
 One is the number of the heart, one is the number of the non-heart, and two or two are the number of the heart or the number of the non-heart.
云何一心數？
 What's the point of counting?
集聖諦，是名一心數。
 The collection of noble truths is called the number of one mind.
云何一非心數？
 Yun He Yi Fei Xin Shu?
滅聖諦，是名一非心數。
 The noble truth of annihilation is called one non-mind number.
云何二二分或心數或非心數？
 How can it be divided into two parts, the number of hearts or the number of non-hearts?
苦聖諦、道聖諦，是名二二分或心數或非心數。
 The Noble Truth of Suffering and the Noble Truth of Path are called two-two points, or the number of the mind or the number of the non-mind.
云何苦聖諦心數？
 Why bother to count the noble truths?
除心，餘苦聖諦緣受、想乃至煩惱、使，是名苦聖諦心數。
 Except for the mind, the remaining feelings, thoughts, and even worries and causes of the Noble Truth of Suffering are called the number of thoughts of the Noble Truth of Suffering.
云何苦聖諦非心數？
 Why is it that the holy truth is not numbered in the mind?
苦聖諦若非緣及心十色入初四色，生乃至無想定，眼識乃至意識，是名苦聖諦非心數。
 If the Noble Truth of Suffering is not conditioned and the ten colors of the mind enter the first four colors, it will arise without concentration, and eye consciousness and even consciousness, this is called the Noble Truth of Suffering and is not the number of the mind.
云何道聖諦心數？
 What is the number of hearts in the Tao Noble Truth?
若道聖諦緣正見、正覺、正心進、正念、正定，是名道聖諦心數。
 If the Noble Truth of the Path is predicated on right view, right enlightenment, right mental advancement, right mindfulness, and right concentration, this is called the number of the Noble Truth of the Path.
云何道聖諦非心數？
 Why is it that the holy truth is not the number of the mind?
若道聖諦非緣正語、正業、正命、正身進，是名道聖諦非心數。
 If the Noble Truth of the Path is not predicated on right speech, right conduct, right livelihood, and right advancement of the body, then it is called the Noble Truth of the Path and is not the number of the mind.
四聖諦，幾緣、幾非緣？
 How many of the Four Noble Truths are conditioned or not?
一有緣，一非緣，二二分或有緣或無緣。
 One is predestined, the other is not predestined, and the other two are either predestined or not.
云何一有緣？
 Yun Heyi is destined?
集聖諦，是名一有緣。
 The collection of noble truths is called One Destiny.
云何一無緣？
 Yun Heyi has no chance?
滅聖諦，是名一無緣。
 The noble truth of annihilation is called one without destiny.
云何二二分或有緣或無緣？
 How can the two be divided into two, whether they are destined or not?
苦聖諦、道聖諦，是名二二分或有緣或無緣。
 The Noble Truth of Suffering and the Noble Truth of Path are called two-part or predestined or undestined.
云何苦聖諦有緣？
 Why bother to have a destiny with the Holy Truth?
苦聖諦若心數及心，受想乃至煩惱使，眼識乃至意識，是名苦聖諦緣。
 If the Noble Truth of Suffering reaches the heart, thoughts and defilements, eyes and consciousness, this is called the condition of the Noble Truth of Suffering.
云何苦聖諦非緣？
 Why suffer because the holy truth is not destined?
除心，餘苦聖諦非心數，十色入初四色，生乃至無想定，是名苦聖諦非緣。
 Except for the mind, the remaining noble truth of suffering is not the number of the mind. The ten colors enter the first four colors, and even no thought concentration arises. This is called the noble truth of suffering and is not related to conditions.
云何道聖諦緣？
 What is the origin of the holy truth?
道聖諦心數，正見、正覺、[1]正進、正念、正定，是名道聖諦緣。
 The Noble Truth of the Path, right view, right enlightenment, [1] right progress, right mindfulness, and right concentration are called the conditions of the Noble Truth of the Path.
云何道聖諦非緣？
 Why is it that the holy truth is not predestined?
道聖諦若非心數，正語、正業、正命、正身進，是名道聖諦非緣。
 If the Noble Truth of the Path does not include the number of the mind, right speech, right conduct, right livelihood, and right advancement of the body, then it is called the Noble Truth of the Path and has no destiny.
四聖諦，幾共心、幾不共心？
 How much do the Four Noble Truths share the same mind and how much do they not share the same mind?
一共心，一不共心，二二分或共心或不共心。
 One has a common mind, one does not share a common mind, and two or two are either shared or not shared.
云何一共心？
 Why do we share the same heart?
集聖諦，是名一共心。
 The collection of noble truths is called the common mind.
云何一不共心？
 Why don't you share the same mind?
滅聖諦，是名一不共心。
 The noble truth of annihilation is called the mind of one and all.
云何二二分或共心或不共心？
 How can we divide it into two parts: sharing the same mind or not?
苦聖諦、道聖諦，是名二二分或共心或不共心。
 The Noble Truth of Suffering and the Noble Truth of the Path are called the two-fold or shared mind or non-shared mind.
云何苦聖諦共心？
 Why bother to share the noble truth?
苦聖諦若隨心轉、共心生共住共滅，有漏身口戒無教、有漏身進有漏身除、受想乃至煩惱使，是名苦聖諦共心。
 If the Noble Truth of Suffering changes with the mind, arises, exists and disappears together in the mind, if there are leaks in the body, words, precepts and no teaching, there are leaks in the body and there are leaks in the body, and there are thoughts and even troubles, this is called the common mind of the Noble Truth of Suffering.
云何苦聖諦不共心？
 Why bother if the noble truth does not share the same mind?
苦聖諦不隨心轉、不共心生不共住不共滅，十色入初四色，生乃至無想定，眼識乃至意識，是名苦聖諦不共心。
 The Noble Truth of Suffering does not change with the mind, has no common mind, does not exist together, and does not disappear together. The ten colors enter the first four colors, arise and even have no concentration, and eye consciousness and even consciousness are called the Noble Truth of Suffering.
云何道聖諦共心？
 How can the holy truth be the same as the heart?
道聖諦隨心轉、共心生共住共滅，正見乃至正定，是名道聖諦共心。
 The Noble Truth of the Tao changes with the mind, arises, lives and dies together, and has right views and even concentration. This is called the Noble Truth of the Tao and the Shared Mind.
云何道聖諦不共心？
 Why is it that the holy truth does not share the same mind?
道聖諦不隨心轉、不共心生不共住不共滅，正語、正業、正命、正身進，是名道聖諦不共心。
 The Noble Truth of the Tao does not follow the mind, does not arise or live together, and does not cease to exist together. Right speech, right conduct, right livelihood, and right body are called the Noble Truth of the Tao.
隨心轉不隨心轉亦如是。
 The same is true whether you follow your heart or not.
四聖諦，幾業、幾非業？
 The Four Noble Truths: How many karma and how many non-karma?
二非業，二二分或業或非業。
 The second is non-karma, and the second is either karma or non-karma.
云何二非業？
 What's wrong with the industry?
集聖諦、滅聖諦，是名二非業。
 The gathering of noble truths and the destruction of noble truths are called two non-karmas.
云何二二分或業或非業？
 How can it be divided into two parts: karma or non-karma?
苦聖諦、道聖諦，是名二二分或業或非業。
 The Noble Truth of Suffering and the Noble Truth of Path are called two-parts: karma or non-karma.
云何苦聖諦業？
 Why do you suffer from the noble truth?
善心不善心無記心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身口戒無教思，是名苦聖諦業。
 A good and unwholesome mind has no memory of what the mind has arisen and turned around to teach, a collection of sounds, sentences, words and oral teachings, body and speech without precepts and no teachings, and leakage of body and speech without precepts and thoughts. This is the karma of the Noble Truth of Suffering.
云何苦聖諦非業？
 Why bother if the holy truth is not karma?
眼入耳入鼻入舌入身入香入味入觸入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，外色眼識所知、外聲耳識所知有漏身進有漏身除，除思，餘受想乃至無想定，眼識乃至意識，是名苦聖諦非業。
 Into the eyes, in the ears, in the nose, in the tongue, in the body, in the fragrance, in the taste, in the touch, the body's lustful appearance is not lustful, the strictness is not strictness, the fair skin is not fair skin, the strict cleanness is not strict and pure, the good voice of the body is not the good voice, and the wonderful voices are not all the wonderful voices. , a soft sound is not a soft sound, what is known by the external form eye-consciousness, external sound and ear-consciousness is that the leakage body enters and the leakage body is eliminated, except for thoughts, the remaining thoughts and even non-thought concentration, eye consciousness and even consciousness, this is called the Noble Truth of Suffering. Industry.
云何道聖諦業？
 What is the path to the noble truth?
正語、正業、正命，是名道聖諦業。
 Right speech, right conduct, and right livelihood are the noble truths of the path.
云何道聖諦非業？
 Why is it that the holy truth is not karma?
正見、正覺、正進、正念、正定，是名道聖諦非業。
 Right view, right enlightenment, right progress, right mindfulness, and right concentration are the noble truths of the Tao and not karma.
四聖諦，幾業相應、幾非業相應？
 How many of the Four Noble Truths are related to karma and how many are not related to karma?
一業相應，一非業相應，一二分或業相應或非業相應，一[2]三分或業相應或非業相應或不說業相應非業相應。
 One karma corresponds, one does not karma correspond, one or two points means karma corresponds or non-karma corresponds, one [2] three points means karma corresponds or non-karma corresponds or it is not said that karma corresponds or non-karma corresponds.
云何一業相應？
 Why does this industry correspond?
集聖諦，是名一業相應。
 The collection of noble truths is called the corresponding action.
云何一非業相應？
 Why is it corresponding to non-karma?
滅聖諦，是名一非業相應。
 The noble truth of annihilation is called non-karma correspondence.
云何一二分或業相應或非業相應？
 How can one or two be divided into karma or non-karma?
道聖諦，是名一二分或業相應或非業相應。
 The Noble Truth of the Tao is called one or two points, either karmic correspondence or non-karmic correspondence.
云何一三分或業相應或非業相應或不說業相應非業相應？
 How can one or three points be related to karma or non-karma, or not to say that karma corresponds to non-karma?
苦聖諦，是名一三分或業相應或非業相應或不說業相應非業相應。
 The Noble Truth of Suffering is called one or three points, either karmic correspondence or non-karmic correspondence, or it is not said that karma corresponds to non-karmic correspondence.
云何道聖諦業相應？
 How can the Tao and the noble truth correspond to the karma?
道聖諦若思相應正見、正覺、正進、正[3]念、正定，是名道聖諦業相應。
 If the Noble Truth of the Path corresponds to right view, right enlightenment, right progress, right [3] mindfulness, and right concentration, it is called the corresponding corresponding action of the Noble Truth of the Path.
云何道聖諦非業相應？
 Why is the holy truth not corresponding to karma?
道聖諦若非思相應正語、正業、正命、正身進，是名道聖諦非業相應。
 If the Noble Truth of the Path does not correspond to right speech, right conduct, right livelihood, and right conduct, it is called the Noble Truth of the Path and does not correspond to the corresponding conduct.
云何苦聖諦業相應？
 Why bother to correspond to the noble truth?
苦聖諦若思相應，除思，受想乃至煩惱使，眼識乃至意識，是名苦聖諦業相應。
 If the Noble Truth of Suffering corresponds to thoughts, except thoughts, thoughts and even troubles, vision and consciousness, this is called the corresponding karma of the Noble Truth of Suffering.
云何苦聖諦非業相應？
 Why bother if the holy truth does not correspond to karma?
苦聖諦若非思相應，十色入初四色，生乃至無想定，是名苦聖諦非業相應。
 If the Noble Truth of Suffering is not associated with thought, the ten colors will enter the first four colors, and even non-contemplation concentration will arise. This is called the Noble Truth of Suffering, which is not associated with karma.
云何苦聖諦不說業相應非業相應？
 Why does the Holy Truth not say that karma corresponds to karma and not karma corresponds to karma?
思，是名苦聖諦不說業相應非業相應。
 Think about it, this is called the Noble Truth of Suffering. It does not say that karma corresponds to karma, but karma does not correspond to karma.
四聖諦，幾共業、幾非共業？
 How much do the Four Noble Truths share common karma and how much do they not?
二共業，一不共業，一二分或共業或非共業。
 Two are common karma, one is not common karma, one and two are either common karma or non-common karma.
云何二共業？
 Why do the two of them share the same business?
集聖諦、道聖諦，是名二共業。
 The collection of noble truths and the noble truths of the Tao are called the two common karma.
云何一不共業？
 Why don't we share the same industry?
滅聖諦，是名一不共業。
 The noble truth of annihilation is called one and no shared karma.
云何一二分或共業或不共業？
 How can one or two be divided into common karma or not?
苦聖諦，是名一二分或共業或不共業。
 The Noble Truth of Suffering is called one or two divisions, either shared karma or not.
云何苦聖諦共業？
 Why bother to share the noble truth?
苦聖諦若隨業轉、共業生共住共滅，有漏身口戒無教、有漏身進有漏身除、受想、定心思觸，乃至煩惱使、無想定，眼識乃至意識，是名苦聖諦共業。
 If the Holy Truth of Suffering changes with the karma, and the karma arises, lives, and perishes together, if there is a leakage in the body, there will be no teaching, there will be a leakage in the body, there will be a leakage in the body, there will be thoughts, and the mind will be touched, and even the troubles will arise, there will be no thoughts, and the eyes will even Consciousness is the common cause of the noble truth of suffering.
云何苦聖諦不共業？
 Why bother if the holy truth does not share common karma?
苦聖諦不隨業轉、不共業生不共住不共滅，十色入、身口非戒無教、有漏身口戒無教、有漏身進、不定心思、生老死、命、結，是名苦聖諦不共業。
 The Holy Truth of Suffering does not change with karma, does not share karma, does not exist together, and does not disappear together. The ten forms enter, the body and speech are not precepted and have no teachings, there are leaks in the body and speech, there are no disciplines, there are leaks in the body, the mind is not settled, birth, old age, death, fate, The knot is called the Noble Truth of Suffering and does not share karma.
隨業轉不隨業轉亦如是。
 The same is true whether you change with your career or not.
四聖諦，幾因、幾非因？
 How many causes and how many non-causes do the Four Noble Truths have?
二因，一非因，一二分或因或非因。
 There are two causes, one is non-cause, and the other two are either cause or non-cause.
云何[4]二因？
 Why [4] are there two causes?
集聖諦、道聖諦，是名二因。
 The collection of noble truths and the noble truth of the Tao are called the two causes.
云何一非因？
 Why is it not the cause?
滅聖諦，是名一非因。
 The noble truth of annihilation is called one non-cause.
云何一二分或因或非因？
 How can one or two be divided into causes or non-causes?
苦聖諦，是名一二分或因或非因。
 The Noble Truth of Suffering is called one or two points, cause or non-cause.
云何苦聖諦因？
 Why suffer from the holy truth?
苦聖諦緣、苦聖諦非緣有報、苦聖諦非緣善報，四大善心不善心所起去來屈申迴轉身教、集聲音句言語口教、地大水火風大、身口非戒無教、有漏身口戒無教、有漏身進有漏身除，受想乃至煩惱使、無想定，眼識乃至意識，是名苦聖諦因。
 The Noble Truth of Suffering is predestined, the Noble Truth of Suffering is not predestined and has retribution, and the Noble Truth of Suffering is not predestined and good retribution. The four great virtuous and unwholesome thoughts arise and turn around to teach, collect sounds, words, orally, the earth, water, fire, wind, body The mouth is not precepted and there is no teaching, the body with leakage is precepted and there is no teaching, the body with leakage enters and the body of leakage is eliminated, thoughts and thoughts lead to troubles, there is no concentration of thoughts, and eye consciousness leads to consciousness. This is called the cause of the Noble Truth of Suffering.
云何苦聖諦非因？
 Why is the holy truth of suffering not caused by it?
苦聖諦非緣無報不共業眼入耳入鼻入舌入身入香入味入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲耳識所知，除四大，餘觸入所攝，及有漏身進、生老死、命，是名苦聖諦非因。
 The Noble Truth of Suffering is neither destiny nor retribution nor karma. Eyes enter the ears, the nose enters the tongue, the body enters the body, the fragrance enters the taste. A lustful body is not lustful, a strict appearance is not strict, a fair skin is not a fair skin, a clean body is not a clean voice, and a good voice is not a good voice. , all wonderful sounds are not all wonderful sounds, soft sounds are not soft sounds, without remembering what the mind has arisen, it has turned around and taught, gathered sounds, sentences, words and oral teachings, all the external colors are known by the eye consciousness, and the external sound and ear consciousness are known, except for The four elements are captured by contact, and there are leaks in the body, birth, old age, death, and destiny. This is called the non-cause of the noble truth of suffering.
四聖諦，幾有因、幾無因？
 How many of the Four Noble Truths have causes and how many have no causes?
三有因，一無因。
 Three have causes and one has no cause.
云何三有因？
 Yun He San has a reason?
苦聖諦、集聖諦、道聖諦，是名三有因。
 The Noble Truth of Suffering, the Noble Truth of Collection, and the Noble Truth of Path are called the Three Causes.
云何一無因？
 Why is there no reason?
滅聖諦，是名一無因。
 The noble truth of annihilation is called one without cause.
有緒無緒、有緣無緣、有為無為，亦如是。
 It is the same with things without thoughts, with conditions but without conditions, with action but without action.
四聖諦，幾知、幾非知？
 How much of the Four Noble Truths are known and how much are not known?
一切知如事知見。
 Everything is known as knowing everything.
四聖諦，幾識、幾非識？
 The Four Noble Truths: how much consciousness and how much non-consciousness?
一切識意識如事識。
 All consciousness is like matter consciousness.
四聖諦，幾解、幾非解？
 How many of the Four Noble Truths can be understood and how often cannot they be understood?
一切解如事解。
 Everything is solved.
四聖諦，幾了、幾非了？
 How much of the Four Noble Truths are there and how much are they not?
一切了如事了。
 Everything is as it should be.
四聖諦，幾斷智知、幾非斷智知？
 Of the Four Noble Truths, how many of them are annihilating wisdom and knowledge, and how many are they not cessation of wisdom and knowledge?
一斷智知，二非斷智知，一二分或斷智知或非斷智知。
 One is the knowledge of cutting-off wisdom, the other is the knowledge of non-breaking wisdom, the first two points are either the knowledge of cutting-off wisdom or the knowledge of non-breaking wisdom.
云何一斷智知？
 How can one cut off knowledge?
集聖諦，是名一斷智知。
 The collection of noble truths is called one-stop wisdom.
云何二非斷智知？
 Why is it that Er Fei has cut off wisdom and knowledge?
滅聖諦、道聖諦，是名二非斷智知。
 The Noble Truth of Destruction and the Noble Truth of Path are called the two non-destructive wisdoms.
云何一二分或斷智知或非斷智知？
 How can it be divided into two parts, one or the other?
苦聖諦，是名一二分或斷智知或非斷智知。
 The Noble Truth of Suffering is called one or two points, or the knowledge of cutting off or the knowledge of non-breaking knowledge.
云何苦聖諦斷智知？
 Why should the Holy Truth cut off wisdom and knowledge?
苦聖諦不善不善心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結、意界意識界，是名苦聖諦斷智知。
 The Noble Truth of Suffering, the unwholesome and unwholesome mental states arise, turn around and teach, collect sounds, words, and oral teachings, body and speech are not precepts and teachings, there are leaks in the body, feelings, thoughts, thoughts, touches, reflections, awareness, insights, Wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, thought, doubt, fear, trouble, confusion, knot, and the realm of consciousness, this is called the wisdom and understanding of the Noble Truth of Suffering.
云何苦聖諦非斷智知？
 Why is the Holy Truth of Suffering other than the ultimate knowledge?
苦聖諦善無記眼入耳入鼻入舌入身入香入味入觸入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、軟聲非軟聲，善心若無記心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲耳識所知，有漏身口戒無教、有漏身進有漏身除、疑煩惱使結，餘受想乃至無想定，眼識乃至意識，是名苦聖諦非斷智知。
 The Noble Truth of Suffering is good and has no memory. It enters the eyes, the ears, the nose, the tongue. The voice is not a soft voice. If a kind heart has no memory, it rises up and turns around to teach. It collects sounds, sentences, words and oral teachings. The external visual consciousness knows, the external sound and ear consciousness know. The leakage body enters and the leakage body is eliminated, doubts and troubles are knotted, the remaining thoughts and feelings are even thoughtless, and the eye consciousness is even conscious. This is called the non-cutting wisdom of the noble truth of suffering.
斷非斷亦如是。
 The same goes for cutting off and not cutting off.
四聖諦，幾修、幾非修？
 How often should we practice the Four Noble Truths and how often should we not practice them?
二修，一非修，一二分或修或非修。
 There are two types of cultivation, one is non-cultivation, the other two are either cultivation or non-cultivation.
云何二修？
 What's the second cultivation?
滅聖諦、道聖諦，是名二修。
 The Noble Truth of Destruction and the Noble Truth of Path are called the second cultivation.
云何一非修？
 Why is it that you are not cultivating?
集聖諦，是名一非修。
 The collection of noble truths is called one non-cultivation.
云何一二分或修或非修？
 How can one or two be divided into cultivation or non-cultivation?
苦聖諦，是名一二分或修或非修。
 The Noble Truth of Suffering is called one or two points of cultivation or non-cultivation.
云何苦聖諦修？
 Why bother to cultivate the holy truth?
苦聖諦善善心所起去來屈申迴轉身教、集聲音句言語口教、有漏身口戒無教、有漏身進有漏身除、受想乃至[1]疑，除無想定、意界意識界，是名苦聖諦修。
 The Noble Truth of Suffering arises from the virtuous mind, turns around and teaches, collects sounds, sentences, words and oral teachings, there are leaks in the body and words, there is no teaching, there are leaks in the body, there are leaks in the body to remove, thoughts and even [1] doubts, except for the absence of concentration. , The realm of mind and consciousness is called the cultivation of the holy truth of suffering.
云何苦聖諦非修？
 Why bother to practice the holy truth?
苦聖諦不善無記眼入耳入鼻入舌入身入香入味入觸入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，不善心無記心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲耳識所知，身口非戒無教、有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、生老死、命、結、眼識乃至意識，是名苦聖諦非修。
 The Noble Truth of Suffering is unwholesome. It enters the eyes, the ears, the nose, the tongue, the body, the fragrance, the taste. Wonderful sounds are not all wonderful sounds, soft sounds are not soft sounds, unwholesome thoughts arise without remembering the mind, turn around and teach, collect sounds, words, words and oral instructions, external colors are known by eye consciousness, external sounds are known by ear consciousness, body There are no precepts or teachings in the mouth, there are outflows in the body, feelings, thoughts, thoughts, touches, reflections, awareness, insights, wisdom, liberation, regrets, no regrets, joy, joy, mental progress, faith, desire, thoughts, doubts, Fear, afflictions, emotions, birth, old age, death, fate, knots, eye consciousness and even consciousness are not cultivated in the noble truth of suffering.
四聖諦，幾證、幾非證？
 How many of the Four Noble Truths are realized and how many are not realized?
一切證[2]知如事見。
 All proofs [2] know as things see.
四聖諦，幾善、幾不善、幾無記？
 Of the Four Noble Truths, how many are good, how many are bad, and how many are incompetent?
二善，一不善，一三分或善或不善或無記。
 Two are good, one is bad, and one or three are either good, bad, or insignificant.
云何二善？
 Why are there two good things?
滅聖諦、道聖諦，是名二善。
 The Noble Truth of Destruction and the Noble Truth of Path are called two good deeds.
云何一不善？
 Why is Yun Yi not good?
集聖諦，是名一不善。
 The collection of noble truths is called one unwholesome one.
云何一三分或善或不善或無記？
 How can one or three points be good, bad or unrecorded?
苦聖諦，是名一三分或善或不善或無記。
 The Noble Truth of Suffering is called one or three points, which may be wholesome, unwholesome, or unrecorded.
云何苦聖諦善？
 Why is the Holy Truth good?
苦聖諦修善心所起去來屈申迴轉身教、集聲音句言語口教、有漏身口戒無教、有漏身進有漏身除，乃至心捨、無想定、意界意識界，是名苦聖諦善。
 Cultivating the noble truth of suffering, the virtuous mind arises, turns around, and teaches, collects sounds, sentences, words, orally to teach, there are leaks in the body and words, there is no teaching, there are leaks in the body, and there are leaks in the body, and even the mind is equanimous, there is no concentration, and the realm of mind and consciousness , this is called the noble truth of suffering and goodness.
云何苦聖諦不善？
 Why is it that the Holy Truth is not good?
苦聖諦斷受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進，[3]若不善心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進、信、欲、念、疑、怖、煩惱、使、結、意界意識界，是名苦聖諦不善。
 The Noble Truth of Suffering is the cessation of feelings, thoughts, reflections, contact, thoughts, insights, views, wisdom, liberation, regret, no regrets, joy, joy, and mental progress. [3] If the unwholesome mind arises, it turns around and teaches , Collection of sounds, words, and oral instructions, non-precepts and teachings in body and speech, entry into the body with outflows, beliefs, desires, thoughts, doubts, fears, worries, emotions, knots, and the realm of consciousness, this is called the unwholesome noble truth of suffering.
云何苦聖諦無記？
 Why bother not remembering the noble truth?
苦聖諦受苦聖諦非報非報法眼入耳入鼻入舌入身入香入味入觸入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，無記心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲耳識所知，有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生老死、命、眼識乃至意識，是名苦聖諦無記。
 The Noble Truth of Suffering, the Noble Truth of Suffering, is neither retribution nor retribution. The eyes enter the ears, the nose enters the tongue, the body enters the body, the fragrance enters, the taste enters the touch. Good voices, many wonderful voices are not all wonderful voices, soft voices are not soft voices, without remembering what the mind has arisen, it has turned around and taught, gathered sounds, words, words and oral teaching, external colors are known by the eye consciousness, external sounds are known by the ear consciousness. , there are outflows in the body, feelings, thoughts, reflections, touches, reflections, insights, views, wisdom, liberation, regret, no regrets, joy, joy, mental progress, faith, desire, thoughts, fear, birth, old age, death, fate, Eye consciousness and even consciousness are called the Noble Truth of Suffering.
四聖諦，幾學、幾無學、幾非學非無學？
 The Four Noble Truths: How much learning, how much no learning, how much non-learning, but also how much no learning?
二非學非無學，二二分或學或無學。
 The second is non-learning and not the absence of learning. The second is either learning or not learning.
云何二非學非無學？
 Why are you neither learning nor learning?
苦聖諦、集聖諦，是名二非學非無學。
 The Noble Truth of Suffering and the Noble Truth of Collection are the two names of non-learning and non-learning.
云何二二分或學或無學？
 How can it be divided into two parts: learning or no learning?
滅聖諦、道聖諦，是名二二分或學或無學。
 The Noble Truth of Destruction and the Noble Truth of Path are called two-parts, either learning or not learning.
云何滅聖諦學？
 How can we destroy the study of holy truth?
須陀洹果、斯陀含果、阿那含果，是名滅聖諦學。
 The fruit of Sotapanna, the fruit of Sotagami, and the fruit of Anagami are called the science of the Noble Truth of annihilation.
云何滅聖諦無學？
 How can one destroy the noble truth without learning?
阿羅漢果，是名滅聖諦無學。
 The fruit of Arahantship is called the annihilation of the Noble Truth without learning.
云何道聖諦學？
 Where can I learn the Holy Truth?
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, he sees the faults of his actions, observes the cessation of nirvana, and observes the path of suffering as it really is. Realize the desire to realize, practice the Tao and escape from troubles.
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、若斯陀含果、阿那含果。
 I see students who are Sotapanna, Astagamagam, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the fruit of recluseship, the fruit of Sotapanna, the fruit of Astagamagam, and the fruit of Anagami.
若實人若趣正見乃至正定，是名道聖諦學。
 If a real person is interested in right views and even right concentration, this is called the study of the noble truths of the Tao.
云何道聖諦無學？
 Why is it that there is no learning of the holy truth?
無學人欲得阿羅漢，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。
 Unlearned people want to be Arhats and have not yet obtained the Holy Dharma. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhats.
若實人若趣正見乃至正定，是名道聖諦無學。
 If a person is really interested in right views and even right concentration, he has no knowledge of the noble truth of the Tao.
四聖諦，幾報、幾報法、幾非報非報法？
 The Four Noble Truths: How many retributions, how many retributions, and how many non-retributions and non-retributions?
一報法，一非報非報法，一二分或報或報法，一三分或報或報法或非報非報法。
 One point is to report the Dharma, one is not to report the Dharma, one or two points is to report or to report the Dharma, one or three points is to report or to report the Dharma or non-retribution is not to repay the Dharma.
云何一報法？
 How can I retaliate?
集聖諦，是名一報法。
 The collection of noble truths is called the Dharma of retribution.
云何一非報非報法？
 Why is it that it is neither retribution nor retribution?
滅聖諦，是名一非報非報法。
 The noble truth of annihilation is called the Dharma of non-retribution and non-retribution.
云何一二分或報或報法？
 How can one or two points be used to repay or repay the Dharma?
道聖諦，是名一二分或報或報法。
 The Noble Truth of the Tao is called one or two points or retribution or retribution.
云何一三分或報或報法或非報非報法？
 How can one or three points be repaid, repaid for the Dharma, or not repaid for the Dharma?
苦聖諦，是名一三分或報或報法或非報非報法。
 The Noble Truth of Suffering is called one or three points of retribution or retribution or non-retribution or non-retribution.
云何道聖諦報？
 Where is the holy truth?
道聖諦無報，是名道聖諦報。
 The noble truth of the Tao has no retribution, which is called the retribution of the Noble Truth of the Tao.
云何道聖諦報？
 Where is the holy truth?
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。
 I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the Samana fruit, such as the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
無學人觀智具足，若智地若觀解脫心，即得阿羅漢果。
 If an unlearned person possesses sufficient insight knowledge, if he is wise enough to observe the liberated mind, he will achieve the fruit of Arahantship.
若實人若趣正見乃至正定，是名道聖諦報。
 If a person is truly interested in right views and even right concentration, this is called the reward of the noble truth.
云何道聖諦報法？
 What is the holy truth of repaying the Dharma?
道聖諦善報，是名道聖諦報法。
 The good reward of the noble truth of the Tao is called the reward of the noble truth of the Tao.
云何道聖諦報法？
 What is the holy truth of repaying the Dharma?
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, contemplate the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles.
無學人欲得阿羅漢，未得聖法欲得，修道。
 Unlearned people want to become Arhats, and those who have not yet obtained the Holy Dharma want to practice Taoism.
若實人若趣正見乃至正定，是名道聖諦報法。
 If a person is truly interested in right views and even right concentration, this is called the holy truth of the path of reward.
云何苦聖諦報？
 Why bother to repay the holy truth?
苦聖諦善報眼入耳入鼻入舌入身入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，身好香非好香、軟香非軟香、適意香非適意香，身甜[＊]酢苦辛醎淡涎癊，身冷熱輕重麁細澁滑堅軟，受心所起去來屈申迴轉身教、集聲音句言語口教、有漏身口戒無教、有漏身進有漏身除，除無貪無恚，餘受想乃至心捨、怖、生、命、無想定，眼識乃至意識，是名苦聖諦報。
 The Noble Truth of Suffering and Good Retributions enter the eyes, enter the ears, enter the nose, enter the tongue, enter the body. A good-looking body is not a good-looking body. A beautiful body is not a beautiful body. A fair skin is not a fair skin. A pure and clean body is not a clean and pure body. A good voice in the body is not a good voice. All wonderful sounds are not all wonderful sounds. , a soft sound is not a soft sound, a good fragrance is not a good fragrance, a soft fragrance is not a soft fragrance, a pleasant fragrance is not a pleasant fragrance, the body is sweet [*] bitter and pungent, the taste is pale, the body is cold and hot, light and heavy, fine, smooth and soft, When the feeling arises, turn around and teach, collect sounds, sentences, words or oral instructions, if there are leaks in the body or mouth, there will be no instruction, if there are leaks in the body, there will be leaks in the body, and if there is no greed and no hatred, the rest of the feelings and thoughts will lead to equanimity and fear. , life, life, no thought concentration, eye consciousness and even consciousness, this is called the noble truth of suffering.
云何苦聖諦報法？
 Why bother to repay the holy truth?
苦聖諦有報，是名苦聖諦報法。
 The noble truth of suffering has retribution, which is called the law of retribution of the noble truth of suffering.
云何苦聖諦報法？
 Why bother to repay the holy truth?
除苦聖諦善報，餘苦聖諦善不善。
 The Noble Truth of Suffering eliminates good rewards, and the Noble Truth of Suffering remains good and unwholesome.
善心若不善心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身口戒無教、有漏身進有漏身除、受想乃至煩惱使結、無想定、意界意識界，是名苦聖諦報法。
 If a virtuous mind arises from an unwholesome mind, it will turn around and teach, gather sounds, words, or words to teach, body and speech are not precepts and no teachings, there are leaks in the body and words are not taught, there are leaks in the body and there are leaks in the body to eliminate, and thoughts and feelings are even caused by troubles. Fetters, non-contemplation concentration, and the realm of mind and consciousness are called the retribution of the noble truth of suffering.
云何苦聖諦非報非報法？
 Why bother? The holy truth is neither retribution nor retribution?
苦聖諦無記非我分攝非報非報法心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲香味外觸身識所知，有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、生老死、眼識乃至意識，是名苦聖諦非報非報法。
 The Noble Noble Truth of Suffering is not self-perceived, non-retributive, and non-retributive. The heart of the Dharma arises, turns around, and teaches, and collects sounds, sentences, words, and oral teachings. It is known by the external form, eye consciousness, external sound, fragrance, external touch, and body consciousness. There are The leakage body enters, feels, thinks, contemplates, touches, contemplates, enlightens, views, wisdom, liberation, regrets, no regrets, joy, joy, mental progress, faith, desire, thoughts, fear, birth, old age and death, eye awareness and even consciousness. , this is called the noble truth of suffering, neither retribution nor retribution.
四聖諦，幾見斷、幾思惟斷、幾非見斷非思惟斷？
 The Four Noble Truths: How often is it broken by seeing, how often it is broken by thinking, and how often it is broken by not seeing but not thinking?
二非見斷非思惟斷，一二分或見斷或思惟斷，一三分或見斷或思惟斷或非見斷非思惟斷。
 The two points are broken by non-viewing and not thinking. The first and second points are broken by seeing or thinking. The first and third points are broken by seeing or thinking or not by thinking.
云何二非見斷非思惟斷？
 Why is it that the judgment is not judged by seeing or thinking?
滅聖諦、道聖諦，是名二非見斷非思惟斷。
 The Noble Truth of Destruction and the Noble Truth of Path are called the two non-viewing cessation and non-contemplation cessation.
云何一二分或見斷或思惟斷？
 How can one or two points be broken by seeing or thinking?
集聖諦，是名一二分或見斷或思惟斷。
 The collection of noble truths is called one-two division or separation of views or separation of thoughts.
云何一三分或見斷或思惟斷或非見斷非思惟斷？
 How can one or three points be judged by seeing, thinking, or not seeing or thinking?
苦聖諦，是名一三分或見斷或思惟斷或非見斷非思惟斷。
 The Noble Truth of Suffering is called the one-third or three-point separation of seeing or thinking or the separation of non-viewing and non-thinking.
云何集聖諦見斷？
 How can one gather the holy truth and see its end?
集聖諦若見斷名集聖諦，是名集聖諦見斷。
 If the Holy Truth of Collection is seen and broken, it is called the Holy Truth of Collection. This is the Holy Truth of Collection of Seeing and Breaking.
云何集聖諦思惟斷？
 How can one collect the noble truths and think about them?
集聖諦思惟斷名集聖諦，是名集聖諦思惟斷。
 The collection of noble truths, contemplation and judgment is called the collection of noble truths. This is the collection of noble truths, contemplation and judgment.
云何苦聖諦見斷？
 Why bother to see the end of the Holy Truth?
苦聖諦不善非思惟斷見斷煩惱心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、結、意界意識界，是名苦聖諦見斷。
 The Noble Truth of Suffering is unwholesome and non-thinking. Cutting off views and cutting off troubles. When the mind arises, it turns around and teaches. It gathers sounds, sentences, words and oral teachings. Body and speech are not precepts and teachings. There are outflows. The body enters, feels, thinks, thinks, touches, contemplates. Enlightenment, insight, wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, thoughts, doubt, fear, troubles, confusion, knots, and the realm of consciousness are called the seeing and ending of the noble truth of suffering.
云何苦聖諦思惟斷？
 Why bother thinking about the Noble Truth?
苦聖諦不善非見斷思惟斷煩惱心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、煩惱、使、結、意界意識界，是名苦聖諦思惟斷。
 The Noble Truth of Suffering is non-virtuous, non-viewing, cutting off thoughts, cutting off troubles. When the mind arises, turn around and teach, collect sounds, sentences, words and oral teachings. Body and speech are not precepts and teachings. There are outflows. The body enters, feels, thinks, thinks, touches, contemplates. Enlightenment, insight, wisdom, liberation, regret, non-regret, joy, joy, mental progress, faith, desire, thoughts, fear, troubles, confusion, knots, and the realm of consciousness are called the contemplation and judgment of the noble truth of suffering.
云何苦聖諦非見斷非思惟斷？
 Why is it that the Holy Truth cannot be judged by seeing or contemplating?
苦聖諦善無記眼入耳鼻舌入身入香入味入觸入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，若善心若無記心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲耳識所知，有漏身口戒無教、有漏身進有漏身除，除疑煩惱使結，餘受想乃至無想定，眼識乃至意識，是名苦聖諦非見斷非思惟斷。
 The Noble Truth of Suffering is good and has no memory. It enters the eyes, ears, nose and tongue, enters the body, enters the body, enters the body, enters the body, enters the body, enters the body, enters the fragrance, enters the taste, enters the touch. It is not a wonderful sound, a soft sound is not a soft sound. If a kind heart arises and has no memory, it will turn around and teach, gather sounds, sentences, words and oral instructions. The external visual consciousness and the external sound and ear consciousness will know it. There are leaks. The body and speech precepts are not taught, there are leaks in the body and there are leaks in the body, the knots of doubts and worries are eliminated, the remaining thoughts and thoughts are even without thoughts, and the eyes and consciousness are even conscious. This is called the non-viewing and non-thinking cessation of the noble truth of suffering.
四聖諦，幾見斷因、幾思惟斷因、幾非見[1]斷非思惟斷因？
 The Four Noble Truths: How much seeing can cut off the cause, how much thinking can cut off the cause, how much non-seeing [1] how much non-seeing can cut off the cause?
二非見斷非思惟斷因，一二分或見斷因或思惟斷因，一三分或見斷因或思惟斷因或非見斷非思惟斷因。
 The second is not to see the cause but not to think about it. The first and second points are either to see the cause or to think about it.
云何二非見斷非思惟斷因？
 Why can't it be determined by seeing or thinking?
滅聖諦、道聖諦，是名二非見斷非思惟斷因。
 The Noble Truth of Destruction and the Noble Truth of Path are called the two causes of non-seeing and non-contemplation.
云何一二分或見斷因或思惟斷因？
 How can one divide it into two parts or see and judge the cause or think about the cause?
集聖諦，是名一二分或見斷因或思惟斷因。
 The collection of noble truths is called one or two points, or seeing and judging the cause, or contemplating the cause.
云何一三分或見斷因或思惟斷因或非見斷非思惟斷因？
 How can one or three points be judged by seeing or thinking about the cause, or not by seeing or thinking about the cause?
苦聖諦，是名一三分或見斷因或思惟斷因或非見斷非思惟斷因。
 The Noble Truth of Suffering is called one-third or the cause of seeing or thinking or non-viewing or non-thinking.
云何集聖諦見斷因？
 How can one gather the holy truth and see the cause?
集聖諦見斷集聖諦，是名集聖諦見斷因。
 The Noble Truth of Collecting and Seeing the Cause of Destruction is called the Noble Truth of Collecting and Seeing the Cause of Destruction.
云何集聖諦思惟斷因？
 How can one collect the noble truths, contemplate them, and judge the causes?
集聖諦思惟斷集聖諦，是名集聖諦思惟斷因。
 Collecting the Noble Truth, thinking about it, and judging it. This is called Collecting the Noble Truth, thinking about it, and judging its cause.
云何苦聖諦見斷因？
 Why is it that the noble truth can see and eliminate the cause?
苦聖諦見斷、苦聖諦見斷法報眼入耳入鼻[1]舌身入，身非好色、非端嚴、非妍膚、非嚴淨，身非好聲、非眾妙聲、非軟聲，身非好香、非軟香、非適意香，身甜[＊]酢苦辛醎淡涎癊，身冷熱麁重堅澁，見斷因心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、疑、怖、煩惱、使、生、命、結、眼識乃至意識，是名苦聖諦見斷因。
 The Noble Truth of Suffering is cut off. The Noble Truth of Suffering is cut off. The Dharma Retribution enters the eyes, ears, and nose [1] and the tongue and body. The sound is not soft, the body is not fragrant, the fragrance is not soft, and the fragrance is not pleasant, the body is sweet [*] bitter and bitter, the saliva is pale, the body is cold and hot, the body is heavy and hard, and the body is broken due to the mind. Teaching, collection of sounds, words, or oral teaching, body and speech without precepts and teachings, body entry with leakage, feeling, thinking, thought, touch, contemplation, awareness, vision, wisdom, liberation, regret, no regret, joy, joy, heart Progress, belief, desire, thought, doubt, fear, afflictions, causes, life, life, knots, eye consciousness and even consciousness are the causes of the Noble Truth of Suffering.
云何苦聖諦思惟斷因？
 Why bother to meditate on the Noble Truth and determine the cause?
苦聖諦思惟斷、苦聖諦思惟斷法報眼入耳入鼻入舌入身入，身非好色、非端嚴、非妍膚、非嚴淨，身非好聲、非眾妙聲、非軟聲，身非好香、非軟香、非適意香，身甜[＊]酢醎淡苦辛涎癊，冷熱麁重堅澁，思惟斷因心所起去來屈申迴轉身教、集聲音句言語口教、身口非戒無教、有漏身進、受、想、思、觸、思惟、覺觀、見、慧、解脫、悔、不悔、悅、喜、心進、信、欲、念、怖、煩惱、使、生、命、結、眼識乃至意識，是名苦聖諦思惟斷因。
 Thinking about the Noble Truth of Suffering, thinking about the Noble Truth of Suffering, the Dharma Retribution enters the eyes, the ears, the nose, the tongue, and the body. The sound is soft, the body is not fragrant, the fragrance is not soft, the fragrance is not pleasant, the body is sweet [*], the body is sweet, the taste is bitter, the saliva is bitter, the cold and heat are heavy and hard, the thoughts are broken due to the state of mind, and the mind is turned around and taught, Collection of sounds, words, and oral instructions, body and speech without precepts and teachings, body entry with outflows, feelings, thoughts, reflections, touches, contemplation, awareness, insight, vision, wisdom, liberation, regret, no regret, joy, joy, and mind advancement, Belief, desire, thought, fear, troubles, emotions, life, life, knots, eye consciousness and even consciousness are the causes of the Noble Truth of Suffering.
云何苦聖諦非見斷非思惟斷因？
 Why is it that the holy truth cannot be judged by seeing or contemplating its cause?
苦聖諦善苦聖諦善法報、苦聖諦非報非報法眼入耳入鼻入舌入身入，身好色、端嚴、妍膚、嚴淨，身好聲、眾妙聲、軟聲，身好香、軟香、適意香，身甜[＊]酢苦辛醎淡涎癊，身冷熱輕細軟滑，非見斷非思惟斷因心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、外聲香味外觸身識所知，有漏身口戒無教、有漏身進有漏身除，除疑煩惱使結，餘受想乃至無想定眼識乃至意識，是名苦聖諦非見斷非思惟斷因。
 The Noble Truth of Suffering, the Good Truth of Suffering, the Good Dharma Retribution, the Noble Truth of Suffering, Non-retribution, Non-retribution, Dharma enters the eyes, enters the ears, enters the nose, enters the tongue, enters the body, the body has a beautiful appearance, a beautiful face, a fair complexion, and a clean body, a good voice, many wonderful sounds, and a soft voice. , the body is fragrant, soft and comfortable, the body is sweet [*], the body is bitter and spicy, the saliva is light, the body is cold and hot, light and soft, the body is not broken due to seeing or thinking, and it is not broken because of the mind. Turn around and teach, gather Sounds, sentences, words and oral teachings, external colors known by the eyes, external sounds, fragrances, and external touches known by the body, if there is a leakage in the body, the mouth will not teach, if there is a leakage in the body, there will be a leakage in the body, eliminate doubts and worries, and even the remaining feelings and thoughts The non-contemplation of vision and even consciousness is called the Noble Truth of Suffering, which is the cause of non-viewing and non-thinking.
四聖諦，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？
 How many of the Four Noble Truths are related to the realm of desire, how many are related to the realm of form, how many are related to the formless realm, and how many are not related to the realm of form?
二不繫，二三分或欲界繫或色界繫或無色界繫。
 Two or three are not related, and two or three are related to the desire realm, the color realm, or the colorless realm.
云何二不繫？
 Why are the two not related?
滅聖諦、道聖諦，是名二不繫。
 The Noble Truth of Destruction and the Noble Truth of Path are two different names.
云何二三分或欲界繫或色界繫或無色界繫？
 How can two or three points be related to the realm of desire, the realm of form, or the realm of formlessness?
苦聖諦、集聖諦，是名二三分或欲界繫或色界繫或無色界繫。
 The Noble Truth of Suffering and the Noble Truth of Collection are called the two-thirds or the system of the desire realm, the system of the form realm, or the system of the formless realm.
云何苦聖諦欲界繫？
 Why bother with the noble truth of desire realm?
苦聖諦欲漏有漏眼入耳入鼻入舌入身入香入味入，身好色非好色、端嚴非端嚴、妍膚非妍膚、嚴淨非嚴淨，身好聲非好聲、眾妙聲非眾妙聲、軟聲非軟聲，身冷熱輕重麁細堅軟澁滑，欲行心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、欲漏有漏[2]為外觸身識所知，欲漏有漏身口非戒無教、有漏身口戒無教、有漏身進、受、想、思[3]惟、觸、見、慧、解脫、無癡、順信、悔、不悔、悅、喜、心進、信、欲、不放逸、念、疑、怖、煩惱、使、生老死、命、結、眼識及色三二識，是名苦聖諦欲界繫。
 The Noble Truth of Suffering: Desire has leakage. It enters the eyes, enters the nose, enters the tongue, enters the body, enters the body, enters the body, enters the body, enters the body, enters the body, enters the body, enters the body. The voice is not a wonderful voice, the soft voice is not soft, the body is cold and hot, the weight is fine, the texture is hard, the softness is slippery, the desire to do what the mind wants to do is turned around and taught, the voice is gathered, the words are spoken, the words are spoken, the external color is known by the eyes, The desire for leakage has leakage [2] is known by the external contact body consciousness. The desire for leakage has leakage, the body and speech are not precepts and no teaching. , view, wisdom, liberation, non-delusion, obedience, regret, no regret, joy, joy, progress of mind, faith, desire, non-resistance, thoughts, doubt, fear, troubles, causes, birth, old age and death, fate, knot, The three-two consciousnesses of eye consciousness and form are called the desire realm system of the noble truth of suffering.
云何苦聖諦色界繫？
 Why bother with the noble truth of the material realm?
苦聖諦色漏有漏眼入耳入身入，身好色、端嚴、妍膚、嚴淨，身好聲、眾妙聲、軟聲，身冷熱輕細軟滑，色行心所起去來屈申迴轉身教、集聲音句言語口教，外色眼識所知、色漏有漏若聲若外觸身識所知，色漏有[4]漏身口戒無教有漏、[5]有漏身進有漏身除、受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩惱、使、生老死、命、結、無想定、眼識、耳識、身識、意識，是名苦聖諦色界繫。
 The Noble Truth of Suffering: Color leakage has leakage into the eyes, ears, and body; the body has a good color, strict appearance, fair skin, and cleanness; the body has a good sound, many wonderful sounds, and a soft sound; the body is cold and hot, light and soft, and the color moves away from the mind. Qu Shen turned around and taught, gathered sounds, sentences, words and oral teachings, and the external form, eye consciousness, and external contact are known. 5] The body of taints enters and the body of taints eliminates, feelings, thoughts, reflections, contact, contemplation, awareness, insight, insight, wisdom, liberation, non-delusion, obedience, joy, joy, advancement of the mind, elimination of the mind, faith, desire, Not letting loose, mindfulness, concentration, mental equanimity, doubt, worry, confusion, birth, old age, death, destiny, knots, non-contemplation concentration, eye consciousness, ear consciousness, body consciousness, consciousness, this is called the noble truth of suffering, the material realm system.
云何苦聖諦無色界繫？
 Why bother with the noble truth of the formless realm?
苦聖諦若無色漏有漏、有漏身口戒無教、有漏身進有漏身除、受、想、思、觸、思惟、見、慧、解脫、無癡、順信、心進、心除、信、欲、不放逸、念、定、心捨、疑、煩惱、使、生老死、命、結、意界意識界，是名苦聖諦無色界繫。
 The Noble Truth of Suffering is as follows: if there is no form of leakage, there will be leakage; if there is leakage, there will be no precepts or teaching; if there is leakage, the body will enter and there will be the body to get rid of the leakage; if there is feeling, thought, thinking, contact, thought, view, wisdom, liberation, non-delusion, obedient faith, mind Advancement, mind elimination, faith, desire, non-distraction, mindfulness, concentration, mental equanimity, doubts, worries, causes, birth, old age and death, fate, knots, and the realm of mind and consciousness, this is the formless realm system of the noble truth of suffering.
云何集聖諦欲界繫？
 How can the noble truth and the realm of desire be gathered together?
集聖諦欲漏有漏欲行[6]愛，是名集聖諦欲界繫。
 The Noble Truth of Collection of Desires and Outflows [6] Love is called the Noble Truth of Desire Realm System.
云何集聖諦色界繫？
 How can we gather the color realm system of the Noble Truth?
集聖諦色漏有漏色行[＊]愛，是名集聖諦色界繫。
 The Noble Truth of Collection of Forms and Forms [*] Love is the system of the realm of form and formation of the Noble Truth of Collection.
云何集聖諦無色界繫？
 How can we gather the formless realm system of the noble truth?
集聖諦無色漏有漏無色行[＊]愛，是名集聖諦無色界繫。
 The collection of noble truths is colorless outflows, there are leaks and colorless actions [*] Love, this is the name of the collection of noble truths, the formless realm system.
四聖諦，幾過去、幾未來、幾現在、幾非過去非未來非現在？
 The Four Noble Truths, how much is the past, how much is the future, how much is the present, how much is neither the past, nor the future, nor the present?
一非過去非未來非現在，三三分或過去或未來或現在。
 One is neither the past nor the future nor the present, and three or three is either the past or the future or the present.
云何一非過去非未來非現在？
 Yun He Yi is neither the past nor the future nor the present?
滅聖諦，是名一非過去非未來非現在。
 The noble truth of annihilation is called one, neither the past nor the future nor the present.
云何三三分或過去或未來或現在？
 Why is it three-thirds or the past or the future or the present?
苦聖諦、集聖諦、道聖諦，是名三三分或過去或未來或現在。
 The Noble Truth of Suffering, the Noble Truth of Collection, and the Noble Truth of Path are called the three or three parts, the past, the future, or the present.
云何苦聖諦過去？
 Why bother letting the holy truth pass?
苦聖諦生已滅苦聖諦，是名苦聖諦過去。
 The noble truth of suffering has arisen and has ceased. This is called the passing of the noble truth of suffering.
云何苦聖諦未來？
 Why bother with the Holy Truth in the future?
苦聖諦未生未出苦聖諦，是名苦聖諦未來。
 The Noble Truth of Suffering has not yet arisen. This is called the future of the Noble Truth of Suffering.
云何苦聖諦現在？
 Why bother with the Holy Truth now?
苦聖諦生未滅苦聖諦，是名苦聖諦現在。
 The Noble Truth of Suffering arises and does not cease. This is called the present of the Noble Truth of Suffering.
集聖諦、道聖諦亦如是。
 The same is true for the collection of noble truths and the noble truths of the path.
舍利弗阿毘曇論卷第四
 Sāriputta Abhidamāṇī Volume 4
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1.5 - The 22 indriyāni

T1548 舍利弗阿毘曇論卷/篇章 五
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 5
舍利弗阿毘曇[1]論卷[2]第五
 Shariputra Abhitan [1] Treatise Volume [2] Fifth
[3]姚秦[＊]罽賓三藏[＊]曇摩耶舍共[＊]曇摩崛多[＊]等譯
 [3] Translated by Yao Qin [＊] Ji Bin Sanzang [＊] Tamaya Shegong [＊] Tamo Juduo [＊] and others
問分根品第五
 Ask about the fifth root product
問曰：
 Question:
幾根？
 How many?
答曰：
 Answer:
二十二根。
 Twenty-two.
何等二十二根？
 How many twenty-two?
眼根耳根鼻根舌根身根、女根、男根、命根、樂根、苦根、喜根、憂根、捨根、意根、信根、進根、念根、定根、慧根、未知欲知根、知根、已知根。
 Eye root, ear root, nose root, tongue root, body root, female root, male root, life root, happiness root, suffering root, happiness root, worry root, equanimity root, mind root, faith root, enterprising root, mindfulness root, concentration root, wisdom root, unknown desire. Know the root, know the root, know the root.
云何眼根？
 Where is the eye root?
眼入，名眼根。
 Eye entry, the name eye root.
云何眼根？
 Where is the eye root?
眼界，名眼根。
 Vision, the root of fame.
云何眼根？
 Where is the eye root?
若眼我分攝四大所造淨色，名眼根。
 If the eye takes in the pure colors created by the four elements, it is called the eye root.
云何眼根？
 Where is the eye root?
[4]若眼我分攝四大所造過去未來現在淨[5]色，名眼根。
 [4] If the eye takes in the past, future and present pure colors created by the four elements, it is called the eye root.
云何眼根？
 Where is the eye root?
若眼我分攝已見色今見當見不[6]定，若眼我分攝色光已來今來當來不定，名眼根。
 If the eye has already seen the color, the present and the future are uncertain, [6] if the eye has separately captured the color and the light has come, the present and the future are uncertain, it is called the eye root.
云何眼根？
 Where is the eye root?
若眼我分攝已對色今對當對不定，若眼我分攝色已對今對當對不定，名眼[7]根。
 If the object of the eye is divided into objects, and the object is in the right position, it is in the right position, and it is uncertain. If the object of the eye is in the object, the object is in the right position, it is in the right position, and it is uncertain, it is called the eye [7] root.
若眼無礙，是眼、是眼入、是眼根、是眼界，是田是物、是門是藏、是世是淨、是泉是海、是沃燋是洄[8]澓、是瘡是繫，是[9]目是入我分、是此岸、是內入眼見色，是名眼根。
 If the eye is unobstructed, it is the eye, it is the entrance of the eye, it is the root of the eye, it is the horizon, it is the field, it is the object, it is the door, it is the treasure, it is the world, it is the pure, it is the spring, it is the sea, it is the fertile water, it is the wandering water [8] The sore is the system, the [9] eye ​​is the part that enters me, this bank, the color that enters the eye, and the root of the name eye.
耳根、鼻根、舌根、身根亦如是。
 The same is true for the roots of the ears, nose, tongue, and body.
云何女根？
 Why is it female?
若女女性、女形、女[10]相，是名女根。
 If a woman has a female form, a female form, and a female [10] aspect, it is called female root.
云何男根？
 What's the male root?
若男男性、男形、男相，是名男根。
 If a man is male, has a male shape, and has a male appearance, it is called a male root.
云何命根？
 Yunhe's life root?
壽，是名命根。
 Shou is the root of life.
云何命根？
 Yunhe's life root?
若眾生住，是名命根。
 If living beings live there, this is the root of life.
云何[11]命根？
 Yunhe [11] life root?
諸眾生諸眾生中不終不退、不喪不死、時未過、行在、護持，名命根。
 Among all living beings, there is no end, no retreat, no loss, no death, no passing of time, walking, protecting and sustaining. This is called the root of life.
云何樂根？
 Yunhe Legen?
若身樂受眼觸樂受、耳鼻舌身觸樂受樂界，名樂根。
 If the body is happy, the eyes are happy, the ears, nose, tongue, and body are happy, they are called the roots of happiness.
云何苦根？
 Why is it so bitter?
若身苦受眼觸苦受、耳鼻舌身觸苦受苦界，名苦根。
 If the body is suffering, the eyes and contacts are suffering, the ears, nose, tongue and body are suffering, this is called the root of suffering.
云何喜根？
 Why do you like roots?
若心樂受意觸樂受喜界，名喜根。
 If the mind's joyful thoughts touch the realm of joyful feelings, it is called the root of joy.
云何憂根？
 Why worry about the roots?
若心苦受意觸苦受憂界，是名憂根。
 If the mind's thoughts of suffering and suffering touch the realm of suffering and worry, this is called the root of worry.
云何捨根？
 Why do you want to sacrifice your roots?
若身心不苦不樂受，眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受捨界，名捨根。
 If there are neither painful nor pleasant feelings in body and mind, neither painful nor pleasant feelings in eye contact, nor painful nor pleasant feelings in ears, nose, tongue, body and mind, this is called the root of equanimity.
云何意根？
 Yunheyigen?
意入，名意根。
 Meaning enters, name meaning root.
云何意根？
 Yunheyigen?
識陰，名意根。
 Knowledge Yin, the root of name and meaning.
云何意根？
 Yunheyigen?
若心意識、六識身、七識界，名意根。
 If the mind consciousness, the six-consciousness body, and the seven-consciousness world are called the mind root.
云何意根？
 Yunheyigen?
若識過去未來現在、內外麁細、卑勝遠近，是名意根。
 If you know the past, future and present, internal and external details, humbleness and distance, this is called the root of meaning.
云何六識身？
 Why is the body of six consciousnesses?
眼識、身耳鼻舌身意識身。
 Eyes and consciousness, body, ears, nose, tongue, body, consciousness.
云何眼識身？
 How can the eyes recognize the body?
緣眼、緣色、緣[12]明、緣思惟，以四緣識[13]生已生今生當生不定，是名眼識身。
 The four conditioned consciousnesses, conditioned eye, conditioned color, conditioned [12] clarity, and conditioned thought, [13] have been born, this life, and will be undetermined. This is called eye awareness and body.
云何耳鼻舌身意識身？
 Why are the ears, nose, tongue, body, and mind conscious?
緣意、緣法、緣思惟，以三緣識已生今生當生不定，名意識身。
 The three conditioned consciousnesses of conditioned meaning, conditioned dharma, and conditioned thoughts have been born in this life and will be born indefinitely, which is called consciousness body.
是名六識身。
 This is called the Six Consciousness Body.
云何七識界？
 What is the world of seven consciousnesses?
眼耳鼻舌身識界、意界、意識界。
 Eyes, ears, nose, tongue, body, consciousness, mind, consciousness.
云何眼識界？
 How can you see the world?
若識眼根生色境界已生今生當生不定，名眼識界。
 If the realm of consciousness arising from the root of the eye has been born in this life and will not be reborn, it is called the realm of eye consciousness.
云何耳鼻舌身識界？
 Why are there ears, nose, tongue, body and consciousness?
若識身根[14]生觸境界已生今生當生不定，名身識界。
 If the consciousness-body root [14] has been born in the realm of contact and is uncertain in this life, it is called the realm of body-consciousness.
云何意界？
 What is the meaning of Yun?
意知法念法，若初心已生今生當生不定，是名意界。
 If the mind knows the Dharma and thinks of the Dharma, if the original intention has been born in this life and will be undecided, this is called the realm of mind.
云何意識界？
 Where is the realm of consciousness?
若識相似不離彼境界，及餘相似心識已生今生當生不定，名意識界。
 If the consciousness is similar and does not leave that realm, and the remaining similar consciousness has been born in this life and will not be determined, it is called the realm of consciousness.
是名七識界。
 This is called the Seven Consciousness Realm.
云何過去識？
 Why did I know you in the past?
若[15]識生已滅，名過去識。
 If [15] the birth of consciousness has ceased, it is called past consciousness.
云何未來識？
 How can Yun know it in the future?
若識未生未出，名未來識。
 If the consciousness has not yet arisen or emerged, it is called future consciousness.
云何現在識？
 Why do you know me now?
若識生未滅，名現在識。
 If consciousness arises but is not destroyed, it is called present consciousness.
云何內識？
 Where is the knowledge?
若識受，名內識。
 If one knows feeling, it is called inner consciousness.
云何外識？
 How can I know outsiders?
若識非受，名外識。
 If the consciousness is not a feeling, it is called external consciousness.
云何麁識？
 Where can I find knowledge?
若識欲界繫，名麁識。
 If the consciousness is related to the realm of desire, it is called consciousness.
云何細識？
 How can I know it carefully?
若識色界繫、無色界繫、若不繫，名細識。
 If one recognizes the system of the form realm and the system of the formless realm, if not, it is called detailed awareness.
云何卑識？
 Why do you think you are humble?
[16]若識不善、若識不善法報、若識非報非報法不適意，名卑識。
 [16] If the consciousness is not wholesome, if the dharma retribution is not virtuous, if the dharma retribution is not retributive, if the dharma retribution is not retributive, it is not suitable for the mind, it is called inferior consciousness.
云何勝識？
 Why is it better than knowledge?
若識善、若識善法報、若識非報非報法適意，名勝識。
 If one recognizes good deeds, if one recognizes the retribution of good deeds, if one recognizes the retributions of good deeds, if one recognizes the retributions of non-retribution and non-retribution, it is called the awareness of beauty.
云何遠識？
 How far-sighted is the cloud?
若識相遠、極相遠、不近、不近邊，名遠識。
 If the consciousness is far away, extremely far away, not near, and not close to the edge, it is called distant consciousness.
云何近識？
 How close are you to the cloud?
若識相近、極相近、近邊，名近識。
 If the consciousness is close, extremely close, or close to the edge, it is called near consciousness.
云何信根？
 Yunhexingen?
學人離結使，聖心入聖道，若堅信堅[17]法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未解欲解、未得欲得、未證欲證，修道離煩惱見。
 When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, he will see the faults of his actions, observe the cessation of nirvana, and observe the path of the accumulation of suffering as it really is. , If you haven’t realized what you want to realize, you can practice the Tao to get rid of troubles and views.
[18]學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。
 [18] If a student is Sotapanna, Stradagami, and Anagami, and has sufficient insight knowledge, if he is wise and observes the liberated mind, he will obtain the Samana fruit. If he is Sotapanna fruit, Strathagami fruit, and Anagami fruit .
無學人欲得阿羅漢果，未得聖法欲得，修道離煩惱，觀智具足，若智地[19]若觀解脫心，即得阿羅漢果。
 Unlearned people want to achieve the fruit of Arahantship, but they have not yet obtained the holy Dharma. If they practice the Tao and are free from troubles, and have sufficient insight and wisdom, if they observe the liberating mind in a wise place [19], they can achieve the fruit of Arahantship.
若實人若趣，若信入、信究竟入、信真、信心淨，是名信根。
 If you are a real person, if you have faith, if you believe in the ultimate, if you believe in truth, if you have pure faith, this is called the root of faith.
云何進根？
 How can Yun enter his roots?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣，身心發出度、堪忍、不退、勤力進、不離不懈不緩不窳[20]惰進進力進覺正進，[21]是名進根。
 If a real person is interested, his body and mind should be able to be patient, tolerant, not retreating, diligently advancing, never leaving, not letting up, not slowing down, and not wandering [20] Lazy advancement, forcefulness, enlightenment and right advancement, [21] this is called the root of advancement.
云何念根？
 Why do you think of roots?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣，若念憶念微念順念住不忘相續念、不失不奪不鈍不鈍根念念力念覺正念，是名念根。
 If you are a real person, if you are mindful, remember the slightest thought, follow the mindful abiding, do not forget the continuous mind, do not lose, do not take away, do not blunt, do not dull the root, the power, the awareness of the right mind, this is called the root of mindfulness.
云何定根？
 How can I establish my roots?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣，若心住正住[22]專住心一向[23]心一樂心不亂依念、獨定定力定[24]覺正定，是名定根。
 If a real person is interested, if the mind is upright and abiding [22] The mind is single-minded [23] The mind is single and happy, the mind is not distracted, and the mind is single and concentrated [24] Aware of the right concentration, this is called the root of concentration.
云何慧根？
 Yunhe Huigen?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣，若法中擇重擇究竟擇、擇法思惟覺了達自相他相共相、思持辯進辯慧[25]智見解脫方便、術焰光明照[1]炬、慧眼慧力擇法正覺不薄，是名慧根。
 If you are a real person, if you are interested, if you choose the most important thing in the Dharma, choose the ultimate choice, choose the Dharma, think about it, realize the self-phase and other phases, and think about and argue to advance in wisdom [25] Wisdom and understanding of the expedient for freedom, the flame of the art shines brightly [1] , The wisdom eye, the power to choose the Dharma and the enlightenment are not weak, this is the root of wisdom.
云何未知欲知根？
 Why don't you know the root of wanting to know?
堅信堅[2]法人，若法聖無漏非根得名根，除未知欲知根中[3]思、想、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、正語正業正命、正身除，是名未知欲知根。
 Firmly believe in the Dharma [2], if the sage of the Dharma has no leakage and is not rooted in the root, he will get rid of the unknown desire and knowledge. Relaxation, equanimity of mind, right speech, right deeds, right livelihood, and right body are called the root of unknown desire to know.
云何知根？
 How can I know my roots?
見學人，若法聖無漏非根得名根，除知根中想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、得果、滅盡定、正語正業正命、正身除，[4]是名知根。
 See students, if the sage of the Dharma has no leakage, the non-root is called the root. In addition to thinking, thought, contact, contemplation, enlightenment, liberation, joy, joy, the mind is eliminated, desire, not letting go, the mind is equanimous, and the fruit is obtained in the root of knowledge. , cessation of cessation, right speech, right deeds, right livelihood, right body, [4] this is called the root of knowledge.
云何已知根？
 Why do you know the roots?
無[5]學人阿羅漢果，若法聖無漏非根得名根，除已知根中想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、得果、滅盡定、正語正業正命、正身除，是名已知根。
 [5] A scholar who has the fruit of Arhat, if the sage of the Dharma has no outflows and is called the root, except for thoughts, thoughts, contact, contemplation, enlightenment, liberation, joy, joy, the mind is free of desire, and does not let go of the known roots. , equanimity of mind, attainment of results, cessation of cessation, right speech, right deeds, right livelihood, and right body are all known roots.
二十二根，幾色、幾非色？
 Twenty-two roots, how many colors and how many are not colors?
七色，十一非色，四二分或色或非色。
 Seven colors, eleven non-colors, four and two points, either color or non-color.
云何七色？
 What are the seven colors of the cloud?
眼根、耳根、鼻根、舌根、身根、女根、男根，名七色。
 The eye root, the ear root, the nose root, the tongue root, the body root, the female root, and the male root are called the seven colors.
云何十一非色？
 Why is the eleventh color non-sexual?
命根、樂根、苦根、喜根、憂根、捨根、意根、信根、念根、定根、慧根，名十一非色。
 The root of life, the root of happiness, the root of suffering, the root of joy, the root of worry, the root of equanimity, the root of intention, the root of faith, the root of mindfulness, the root of concentration, and the root of wisdom are called the eleven non-material objects.
云何四二分或色或非色？
 How can it be divided into two parts, color or non-color?
進根、未知欲知根、知根、已知根，名四二分或色或非色。
 The root of entry, the root of unknown desire and knowledge, the root of knowledge, and the known root are called the four dichotomies, either form or non-form.
云何進根色？
 How can Yun enter the root color?
身發出度，名進根色。
 The body emits degree, and the name enters the root color.
云何進根非色？
 Why is it that the root is not color?
[6]進根非色心發出度，名進根非色。
 [6] The root of advancement is non-material. The mind emits degree, and the root of advancement is non-material.
云何未知欲知根色？
 Why don't you want to know your root color?
正語正業正命、正身[7]除，名未知欲知[8]根色。
 Right speech, right deeds, right livelihood, right body [7] are eliminated, and the name is unknown desire to know [8] root color.
云何未知欲知根非色？
 Why is it unknown that the root of desire is not color?
想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不[9]放逸、心捨，名未知欲知根非色。
 Thinking, thinking, touching, contemplation, awareness, liberation, joy, joy, mind elimination, desire, non-[9] letting go, mind equanimity, are called unknown desire-knowledge roots and non-material forms.
云何知根色？
 How do you know the root color?
正語正業正命、正身除，名知根色。
 Right speech, right deeds, right life, right body, right mind and body.
云何知根非色？
 How do you know that roots are not colors?
想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、得果、滅盡定，名知根非色。
 Thinking, reflection, contact, contemplation, awareness, liberation, joy, joy, elimination of mind, desire, non-distraction, equanimity of mind, attainment of fruit, and cessation of concentration are called knowing that the root is non-material.
云何已知[10]根色？
 Why do you know [10] root color?
正語正業正命、正身除，名已知根色。
 Right speech, right deeds, right life, right body, right mind and body.
云何已知根非色？
 Why do you know that the root is not color?
想、思、觸、思惟、覺觀、解脫、[11]悅、喜、心除、欲、不放逸、心捨、得果、滅盡定，名已知根非色。
 Thinking, thought, contact, contemplation, awareness, liberation, [11] joy, joy, mind elimination, desire, non-resistance, mind equanimity, fruition, and cessation of concentration are called known roots and non-material forms.
二十二根，幾可見、幾不可見？
 Twenty-two roots, how many are visible or invisible?
一切不可見。
 Everything is invisible.
二十二根，幾有對、幾無對？
 Twenty-two roots, how many are correct and how many are not correct?
七有對，十五無對。
 Seven is correct, fifteen is incorrect.
云何七有對？
 Yun He Qi is right?
眼根乃至男根，名七有對。
 The eye root and even the male root have the right names.
云何十五無對？
 Why is fifteen wrong?
命根乃至已知根，名十五無對。
 The life root and even the known root are called fifteen without pairs.
二十二根，幾聖、幾非聖？
 Twenty-two roots, how many are holy and how many are not holy?
八聖，十一非聖，三二分或聖或非聖。
 Eight Saints, eleven are non-holy, three and two are either holy or non-holy.
云何八聖？
 What are the Eight Sages?
信根乃至已知根，名八聖。
 The root of belief and even the root of knowledge is called the Eight Noble Saints.
云何十一非聖？
 Why is Eleven not a saint?
眼根乃至苦根及憂根，名十一非聖。
 The eye root and even the root of bitterness and worry are called the eleven non-holy beings.
云何三[12]二分或聖或非聖？
 Why is it that the two parts [12] are holy or not?
喜根、捨根、意根，名三[＊]二分或聖或非聖。
 The root of joy, the root of equanimity, and the root of intention are called the three [*] and their two parts are either holy or non-holy.
云何喜根非聖？
 Why do you think your roots are not holy?
喜根有漏，名喜根非聖。
 If there is leakage in the root of happiness, the root of happiness is not holy.
云何喜根非聖？
 Why do you think your roots are not holy?
喜根非學非無學意觸樂受，名喜根非聖。
 The joyful root is not learned and does not have the unlearned intention to touch pleasant feelings. It is called the joyful root and is not holy.
云何喜根聖？
 Why do you like the Holy Spirit?
喜根無漏，名喜根聖。
 The root of happiness is without leakage, and it is called the holy root of happiness.
云何喜根聖？
 Why do you like the Holy Spirit?
喜根信根相應意觸樂受，名喜根[13]聖。
 The root of joy and the root of faith correspond to pleasant touching and feeling, which is called the root of joy [13] Holy.
云何喜根聖？
 Why do you like the Holy Spirit?
喜根學若無學，學人離結使，聖心[14]入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離結使。
 If a person has no knowledge of the root of joy, if he leaves the disciples, and enters the holy path with a holy heart [14], if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, observe the cessation of Nirvana, and observe the path of suffering and suffering as it really is, he will not be able to achieve it. If you want to gain, if you don't understand, if you don't understand, if you don't realize, you want to realize.
見學人若須陀洹、斯陀含、阿那含，觀智具足，[15]若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。
 I see students who are Sotapanna, Stradagami, and Anagami, and have sufficient insight knowledge. [15] If they observe the liberated mind in a wise place, they will obtain the recluse fruit. If they are Sotapanna fruit, Strathagami fruit, and Anagami fruit.
無學人欲得阿羅漢，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。
 Unlearned people want to be Arhats and have not yet obtained the Holy Dharma. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhats.
若實人若趣，若意觸樂受，名喜根[16]聖。
 If the real person is interested, if the mind touches the pleasant feeling, it is called the root of joy [16].
云何捨根非聖？
 How can one abandon one's roots and not be a saint?
捨根有漏。
 There is a leak in the root of the shed.
名捨根非聖。
 The name Shegen is not holy.
云何捨根非聖？
 How can one abandon one's roots and not be a saint?
捨根非學非無學，眼觸不苦不樂受、耳鼻舌身意觸不苦不樂[17]受，名捨根非聖。
 To give up one's roots is neither learning nor learning, and the feelings of eye contact are neither painful nor pleasant, and the ears, nose, tongue, body and mind are neither painful nor pleasant [17].
云何捨根聖？
 Why do you want to sacrifice your roots and become a saint?
捨根無漏，名捨根[＊]聖。
 The root of giving up has no leakage, which is called the root of giving up [*].
云何捨根聖？
 Why do you want to sacrifice your roots and become a saint?
捨根[18]信根相應意觸不苦不樂受，名捨根聖。
 [18] Belief in the root corresponds to the feeling of neither pain nor pleasure, which is called the holy root of giving up.
云何捨根聖？
 Why do you want to sacrifice your roots and become a saint?
捨根學無學，學人離結使乃至即得阿羅漢果。
 There is no learning if one gives up one's roots, and one who learns without ties can even achieve the fruit of Arhat.
若實人若趣，若意觸不苦不樂受，名捨根聖。
 If you are a real person, if you have feelings that are neither painful nor pleasant, this is called the Holy Spirit of Eternity.
云何意根非聖？
 Why does it mean that the roots are not holy?
意根有漏，名意根非聖。
 If the root of intention is leaky, the root of meaning is not holy.
云何意根非聖？
 Why does it mean that the roots are not holy?
識受陰，名意根非聖。
 Consciousness is affected by Yin, and the roots of name and meaning are not holy.
云何意根非聖？
 Why does it mean that the roots are not holy?
意根非學非無學眼識乃至意識，名意根非聖。
 The root of meaning is not learned, not without knowledge, vision and even consciousness, and the root of name and meaning is not holy.
云何意根聖？
 What does it mean to be a saint?
意根無漏，名意根聖。
 The root of the mind has no leakage, which is called the holy root of the mind.
云何意根聖？
 What does it mean to be a saint?
意根信根相應意界意識界，名意根聖。
 The root of mind and belief corresponds to the realm of mind and consciousness, which is called the saint of mind and root.
云何意根聖？
 What does it mean to be a saint?
意根[＊]學無學，學人離結使乃至即得阿羅漢果。
 The root of mind [*] is learning without learning, and the learned person can even achieve the fruit of Arahantship without attachment.
若實人若趣，若意界意識界，名意根聖。
 If you are a real person, if you are interested, if you are in the realm of consciousness, your name is the holy root of meaning.
有漏無漏、有愛無愛、有求無求、當取非當取、有取[19]無取、有勝無勝，[20]亦如是。
 There is leakage but not leakage, there is love but not love, there is seeking but not seeking, there is what should be taken but not what should be taken, there is taking [19] but no taking, there is victory but no victory, [20] the same is true.
二十二根，幾受、幾非受？
 Twenty-two sense organs, how many feelings and how many non-feelings?
八受，八非受，六二分或受或非受。
 There are eight feelings, eight non-feelings, six and two points, either feeling or non-feeling.
云何[21]八受？
 What are the eight feelings [21]?
眼根乃至命根，名八受。
 The eye root and even the life root are called the eight feelings.
云何八非受？
 Why is it so bad?
信根乃至已知根，名八非受。
 The root of belief and even the root of knowledge are called the eight non-feelings.
云何六二分或受或非受？
 How can the sixty-two points be received or not?
樂根、苦根、喜根、憂根、捨根、意根，名六二分或受或非受。
 The root of happiness, the root of suffering, the root of joy, the root of worry, the root of equanimity, and the root of intention are called the six-two parts of feeling or non-feeling.
云何樂根受？
 How can I enjoy root acceptance?
樂根內，名樂根受。
 Within the root of happiness, it is called the root of happiness.
云何樂根受？
 How can I enjoy root acceptance?
樂根[22]業法[23]煩惱所生報我分攝眼觸樂受、耳鼻舌身觸樂受，名樂根受。
 Roots of happiness [22] Karma [23] The retributive self caused by troubles takes in the pleasant feelings of eye contact, ears, nose, tongue and body touch, which are called happy root feelings.
云何樂根非受？
 How can one enjoy the root of non-feeling?
樂根外眼觸樂受、耳鼻舌身觸樂受，名樂根非受。
 The roots of happiness are external to the eyes and the ears, nose, tongue and body.
云何苦根受？
 Why does the root cause suffering?
苦根內，名苦根受。
 Inside the root of suffering is called suffering-root feeling.
云何苦根受？
 Why does the root cause suffering?
苦根業法煩惱所生報我分攝眼觸苦受、耳鼻舌身觸苦受，名苦根受。
 The retribution caused by the karma and troubles with the root of suffering is the painful feeling of eye contact, ear, nose, tongue and body contact, which is called suffering root feeling.
云何苦根非受？
 How come the root of suffering is not feeling?
苦根外眼觸苦受、[24]耳鼻舌身觸苦受，名苦根非受。
 The painful feeling of external eye contact, [24] painful feeling of ear, nose, tongue and body contact are called non-feelings of the bitter root.
云何喜根受？
 Why do you like root feeling?
[25]喜根內，名喜根受。
 [25] Within the joy root, it is called joy root feeling.
云何喜根[26]受？
 Why do you like root [26] feeling?
喜根業法[27]煩惱所生報我分攝意觸樂受，名喜根受。
 Joy root karma [27] The retributive self caused by the troubles affects the mind and touches the pleasant feeling, which is called joy root feeling.
云何喜根非受？
 Why is it that the roots of joy are not feelings?
喜根外，名喜根非受。
 Outside of the joy root, it is called the joy root but not the feeling.
云何喜根非受？
 Why is it that the roots of joy are not feelings?
喜根善不善若無記非我分攝意觸樂受，名喜根非受。
 If the root of joy is good or not, if there is no memory of non-self, the mind touches the pleasant feeling, it is called the root of joy, non-feeling.
云何憂根受？
 Why worry about root feelings?
憂根內，名憂根受。
 The root of worry is called the root of worry.
云何憂根[＊]受？
 Why worry about root [*] suffering?
憂根業法煩惱所生報我分攝意觸苦受，名憂根受。
 The painful feeling caused by the worry-rooted karma and troubles is called the painful feeling caused by the mind-contact.
云何憂根非受？
 Why worry about feelings that are not rooted in feelings?
憂根外，名憂根非受。
 Outside the root of worry, the root of worry is not a feeling.
云何憂根非受？
 Why worry about feelings that are not rooted in feelings?
憂根善不善若無記非我分攝意觸苦受，名憂根非受。
 If the root of worry is good or not, if there is no memory of the non-self, the mind touches the painful feeling, it is called the root of worry is non-feeling.
云何捨根受？
 Why should I sacrifice my roots and receive it?
捨根內，名捨根受。
 Within the root of giving up, it is called feeling of giving up.
云何捨根受？
 Why should I sacrifice my roots and receive it?
業法[＊]煩惱所生報我分攝眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根受。
 Karma [*] The retribution caused by the afflictions is the non-painful and non-pleasant feeling of eye contact, the non-painful and non-pleasant feeling of ear, nose, tongue, body and mind, which is called the feeling of equanimity.
云何捨根非受？
 How can one abandon one's roots and not receive?
捨根外，名捨根非受。
 Apart from the root of abandonment, it is called the root of abandonment and is not a feeling.
云何捨根非受？
 How can one abandon one's roots and not receive?
捨根若無記善不善非我分攝眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根非受。
 If the root of equanimity has no memory of good, bad, and non-self-consciousness, it is called the non-painful and non-pleasant feeling of eye contact, ear, nose, tongue, body, and mind, which is neither painful nor pleasant.
云何意根受？
 What is the meaning of root feeling?
意根內，名意根受。
 Within the mind root, the name is the mind root.
云何意根受？
 What is the meaning of root feeling?
意根業法煩惱所生報我分攝眼識乃至意識，名意根受。
 The retributive self caused by the karmic troubles of the mind root captures the eye consciousness and even the consciousness, which is called the mind root feeling.
云何意根非受？
 Why is it that there is no feeling at all?
意根若外，名意根非受。
 The root of mind is external, and the root of mind is not feeling.
云何意根非受？
 Why is it that there is no feeling at all?
意根善不善無記非我分攝眼識乃至意[1]識，名意根非受。
 The root of mind, good or bad, has no memory. It is not a self. It captures eye consciousness and even consciousness [1]. It is called the root of mind, which is not feeling.
內外亦如是。
 The same is true inside and outside.
二十二根，幾有報、幾無報？
 Twenty-two roots, how many are rewarded and how many are not?
一有報，十無報，十一二分或有報或無報。
 One will have retribution, ten will have no retribution, and eleven or two will have retribution or no retribution.
云何一有報？
 Why is there any reward?
未知欲知根，名一有報。
 Unknown desire to know the root, the name will be rewarded.
云何十無報？
 Why is there no retribution?
眼根乃至苦根，名十無報。
 The eye root and even the bitter root are called the ten without retribution.
云何十[2]一二分或有報或無報？
 How can one or two points of ten [2] be rewarded or not?
除未知欲知根，餘喜根乃至已知根，名十一二分或有報或無報。
 In addition to the unknown root of desire and knowledge, the remaining roots of joy and even the known root are called eleven or two points, either with or without reward.
云何喜根有報？
 How can you be so happy that your roots will be rewarded?
喜根報法，名喜根有報。
 The method of repaying joyful roots is called joyful roots.
云何喜根有報？
 How can you be so happy that your roots will be rewarded?
喜根除善報，餘喜根善不善意觸樂受，名喜根有報。
 The root of joy eliminates good deeds, and the root of joy that is good or unkind touches pleasant feelings, which is called the root of joy with rewards.
云何喜根無報？
 How can you rejoice without reward?
喜根若報、喜根非報非報法意觸樂受，名喜根無報。
 The root of joy is like retribution, and the root of joy is non-retribution, non-retribution, Dharma, intention, and pleasant feeling. It is called the root of joy without retribution.
云何憂根有報？
 Why worry about the root cause of retribution?
憂根報[3]法，名憂根有報。
 The law of retribution for root of worry [3] is called retribution for root of worry.
云何憂根有報？
 Why worry about the root cause of retribution?
憂根善不善意[4]觸苦受，名憂根有報。
 The root of worry is good and not well-intentioned [4] If you touch the painful feeling, the root of worry will be rewarded.
云何憂根無報？
 Why worry about nothing?
憂根若報、憂根非報非報法意觸苦受，名憂根無報。
 The root of worry is like retribution, the root of worry is not retribution, non-retribution, Dharma intention touches the painful feeling, it is called the root of worry has no retribution.
云何捨根有報？
 How can you be rewarded for sacrificing your roots?
捨根報法，名捨根有報。
 To sacrifice one's roots to repay the Dharma is called sacrificing one's roots to repay the Dharma.
云何捨根有報？
 How can you be rewarded for sacrificing your roots?
捨根除善報，餘捨根善不善意觸不苦不樂受，名捨根有報。
 The root of equanimity eliminates good rewards, and the remaining roots of equanimity are good, unkind, touching, neither painful nor pleasant, which is called the root of equanimity with rewards.
云何捨根無報？
 How can you abandon your roots without retribution?
捨根若報、捨根非報非報法，眼觸非苦非樂受、耳鼻舌身意觸不苦不樂受，名捨根無報。
 Giving up roots is like retribution, giving up roots is neither retribution nor retribution, eye contact is neither painful nor pleasant feeling, ear, nose, tongue, body and mind contact is neither painful nor pleasant feeling, it is called giving up root without retribution.
云何意根有報？
 Why does it mean that there will be retribution?
意根報法，名意根有報。
 The root of intention repays the law, and the root of intention has retribution.
云何意根有報？
 Why does it mean that there will be retribution?
除意根善報，餘意根善不善意界意識界，是名意根有報。
 Except for the good rewards of the mind root, the rest of the mind root is good and not good in the realm of consciousness. This is called the mind root with rewards.
云何意根無報？
 Why is there no reward at all?
意根報、意根非報非報法眼識乃至意識，名意根無報。
 The root of intention is retribution, and the root of intention is non-retribution, non-retribution, eye awareness and even consciousness, which is called the root of intention without retribution.
云何信根有報？
 Why do you believe that your roots will be rewarded?
信根報法，名信根有報。
 The root of faith will repay the Dharma, and the root of faith will be rewarded.
云何信根有報？
 Why do you believe that your roots will be rewarded?
學人離結使，聖心入聖道，堅信堅法及餘趣人，見行過患，觀涅槃寂滅，觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 A student who has left ties, entered the holy path with a holy heart, firmly believes in the solid Dharma and the remaining interests, sees the faults of his actions, observes the cessation of nirvana, observes the path of suffering, and has not achieved what he wants, has not understood what he wants, and has not realized what he wants to realize. , practice Taoism and get rid of worries.
無學人欲得阿羅漢果，未得聖法欲得，修道。
 There is no scholar who desires to attain the fruit of Arahantship, and who has not yet attained the Holy Dharma, wants to attain it, and practices Taoism.
若實人若趣，信入、信究竟入、信真、信心淨，名信根有報。
 If you are a real person, if you have faith, if you believe in the end, if you believe in truth, if you have pure faith, then the root of faith will be rewarded.
云何信根無報？
 Why do you believe that there is no reward?
信根報，名信根無報。
 The root of the letter is reported, and the name of the letter is not reported.
云何信根無報？
 Why do you believe that there is no reward?
見學人須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。
 I see students like Sotapanna, Stragama, and Anagami, who have sufficient insight knowledge. If they observe the liberated mind in a wise place, they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
無[5]學人欲得阿羅漢，觀智具足，若智地若觀解脫心，即得阿羅漢果。
 None [5] If a student wants to become an Arhat, he must have sufficient insight knowledge. If he is wise and observes the mind of liberation, he can achieve the fruit of Arhat.
若實人若趣，信入、信究竟入、信真、信心淨，名信根無報。
 If you are a real person, if you have faith, if you have faith, if you have faith, if you have truth, if you have pure faith, then your faith will have no reward.
進根、念根、定根、慧根亦如是。
 The same is true for the faculties of advancement, mindfulness, concentration, and wisdom.
云何知根[6]有報？
 How do you know that root[6] will be rewarded?
知根報法，名知根有報。
 Know the root and repay the law, which is called knowing the root and repaying it.
云何知根有報？
 How do you know that roots will be rewarded?
見學人見行過患，觀涅槃寂滅，觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 I see students who see the faults of conduct, meditate on the cessation of Nirvana, meditate on the accumulation of suffering and the path of suffering, and have no desire to gain, no understanding of desire, no realization of desire, and practice the path to be free from troubles.
若實人若趣，若想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、滅盡定、正語正業正命、正身除，名知根有報。
 If a real person is interested, if he thinks, contemplates, touches, contemplates, contemplates, liberates, is happy, joys, has the mind freed from desire, does not let go, has the mind to be equanimous, has cessation of cessation, has right speech, right action, right livelihood, and has the right body, then the name Knowing the roots will pay off.
云何知根無報？
 How do you know that there is no reward for your roots?
知根報，名知根無報。
 Knowing the root will reward you, which is called knowing the root without reward.
云何知根無報？
 How do you know that there is no reward for your roots?
見學人須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。
 I see students like Sotapanna, Stragama, and Anagami, who have sufficient insight knowledge. If they observe the liberated mind in a wise place, they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
若實人若趣，若想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、得果、滅盡定、正語正業正命、正身[7]除，名知根無報。
 If a real person is interested, if he thinks, contemplates, touches, contemplates, contemplates, is liberated, is happy, joyful, has the mind freed from desire, does not let go, has the mind to be equanimous, achieves the result, has the concentration of cessation, has right speech, right action, right livelihood, and right body. [7]Except, there is no reward for knowing the roots.
云何已知根有報？
 Why do you know that roots are rewarded?
已知根報法，名已知根有報。
 The method of knowing the root of reward is known as the method of knowing the root of reward.
云何已知根有報？
 Why do you know that roots are rewarded?
無學人欲得阿羅漢，未得聖法欲得，修道。
 Unlearned people want to become Arhats, and those who have not yet obtained the Holy Dharma want to practice Taoism.
若實人若趣，想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、[8]心捨、滅盡定、正語正業正命、正身除，名已知根有報。
 If a real person is interested, thinking, thought, contact, contemplation, enlightenment, liberation, joy, joy, elimination of mind, desire, non-distraction, [8] equanimity of mind, cessation of cessation, right speech, right action, right livelihood, right body , the name is known and the roots are rewarded.
云何已知根無報？
 Why do you know that there is no reward for roots?
[9]已知根報，名已知根無報。
 [9] Known root reward, known root no reward.
云何已知根無報？
 Why do you know that there is no reward for roots?
無學人欲得阿羅漢果，觀智具足，若智地若觀解脫心，即得阿羅漢果。
 If an unlearned person wants to obtain the fruit of Arahantship, he must have sufficient insight knowledge. If he has wisdom and contemplation of the liberating mind, he will obtain the fruit of Arahantship.
若實人若趣，若想、思、觸、思惟、覺觀、解脫、[10]悅、喜、心除、欲、不放逸、心捨、得果、滅盡定、正語正業正命、正身除，名已知根無報。
 If a real person is interested, if he thinks, contemplates, touches, contemplates, contemplates, and is liberated, [10] joy, happiness, elimination of desire, non-relaxation, equanimity of mind, fruitfulness, cessation of cessation, right speech, right action, right speech If the fate and body are eliminated, the name will be known and the roots will have no retribution.
二十二根，幾心、幾非心？
 Twenty-two faculties, how much is the mind and how much is not the mind?
一心，二十一非心。
 One mind, twenty-one is not the mind.
云何一心？
 Yunhe Yixin?
意根名一心。
 The root name is one heart.
云何二十一非心？
 Why is twenty-one not the heart?
除意根，餘一切非心。
 Except for the root of mind, everything else is not the mind.
二十二根，幾心相應、幾非心相應？
 Twenty-two faculties, how many of them correspond to the mind and how many do not correspond to the mind?
九心相應，八非心[11]相應，一不說心相應非心相應，四二分或心相應或非心相應。
 Nine hearts correspond, eight non-hearts [11] correspond, one does not say that the heart corresponds to the non-heart correspondence, and the fourth and second points are either the heart correspondence or the non-heart correspondence.
云何九心相應？
 Why are the nine hearts corresponding?
除意根、進根，餘樂根乃至慧根，是名九心相應。
 In addition to the mind root and enterprising root, the remaining happiness root and even the wisdom root are called nine-mind correspondence.
云何八非心相應？
 Why are the eight non-hearts corresponding?
眼根乃至命根，名八非心相應。
 The eye root and even the life root are called the eight non-mind correspondences.
云何一不說心相應非心相應？
 Why don't you say that mind correspondence is not heart correspondence?
意根，是名一不說心相應非心相應。
 The root of the mind is a name that does not mean that the mind corresponds to the heart.
云何四[12]二分或心相應或非心相應？
 How can the four [12] dichotomies be divided into two parts: mental correspondence or non-heart correspondence?
進根、未知欲知根、知根、已知根，名四二分或心相應或非心相應。
 The root of entry, the root of unknown desire and knowledge, the root of knowledge, and the known root are called the four two points or the corresponding mind or non-mind corresponding.
云何進根心相應？
 How can the root and mind correspond?
進根心數，心發出度，名進根心相應。
 The number of the mind that enters the root, the heart sends out the degree, and the name of the heart that enters the root corresponds.
云何進根非心相應？
 Why is it that the root is not corresponding to the mind?
進根非心數，身發出度，名進根非心相應。
 The root of entry is not the number of the mind, the body sends out degrees, and the root of the name is not the correspondence of the heart.
云何未知欲知[1]根心相應？
 Why does the unknown desire to know [1] correspond to the root and mind?
未知欲知根若心數，想、[2]思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨，名未知欲知根心相應。
 The root of unknown desire and knowledge is as many as the mind, such as thought, [2] thought, contact, contemplation, awareness, liberation, joy, joy, mind elimination, desire, non-relaxation, and equanimity, which are called the unknown root and mind of desire and knowledge.
云何未知欲知根非心相應？
 Why is it unknown that the root of desire to know is not corresponding to the mind?
未知欲知根非心數，正語正業正命、正身除，名未知欲知根非心相應。
 The root of unknown desire to know is not the number of the mind. Right speech, right deeds, right livelihood, and right body are all related to the unknown root of desire to know but not the mind.
云何知根心相應？
 How do you know that the root and mind correspond to each other?
知根若心數，想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨，名知根心相應。
 The root of knowledge is like the number of hearts, such as thoughts, reflections, contact, contemplation, awareness, liberation, joy, joy, elimination of mind, desire, non-relaxation, and equanimity of mind, which are called the corresponding roots of knowledge.
云何知根非心相應？
 How do you know that the root does not correspond to the heart?
知根非心數，得果、滅盡定、正語正業正命、正身除，名知根非心相應。
 Knowing that the root is not the number of the mind, obtaining the result, cessation of cessation, right speech, right deeds, right livelihood, and rectifying the body are called knowing that the root is not the number of the mind.
已知根亦如是。
 The same is true for known roots.
二十二根，幾心數、幾非心數？
 Twenty-two roots, how many are the number of the heart, and how many are not the number of the heart?
九心數，九非[3]心數，四二分或心數或非心數。
 Nine heart numbers, nine non-heart numbers, four-two points or heart numbers or non-heart numbers.
云何九心數？
 Why are there nine hearts?
除意根、進根，餘樂根乃至慧根，名九心數。
 In addition to the mind root and the enter root, the remaining happiness root and even the wisdom root are called the Nine Heart Numbers.
云何九非心數？
 Yunhejiufeixin number?
眼根乃至命根、意根，名九非心數。
 The eye root, even the life root and the mind root, are called nine non-mind numbers.
云何四二分或心數或非心數？
 How can four or two points be divided into mental numbers or non-mental numbers?
進根、未知欲知根、知根、已知根，名四二分或心數或非心數。
 The root of entry, the root of unknown desire and knowledge, the root of knowledge, and the known root are called four-two points or mental numbers or non-mental numbers.
云何進根心數？
 How can Yun enter the heart number?
進根若緣心發出度，是名進根心數。
 If the root-promoting mind emits degrees, it is called the number of the root-promoting mind.
云何進根非心數？
 Why is it that the root of the problem is not the number of the mind?
進根非緣身[4]發出度，名進根非心數。
 The degree of entering the non-conditional body [4] is called entering the root but not the number of the mind.
云何未知欲知根心數？
 How come you don’t know the number of your roots and hearts?
未知欲知根緣想、思、觸、思惟、覺觀、解[5]脫、悅、喜、心除、欲、不放逸、心捨，名未知欲知根心數。
 The unknown root of desire and knowledge is thought, thought, contact, contemplation, awareness, and understanding [5] Liberation, joy, joy, mind elimination, desire, non-relaxation, and equanimity, which are called the number of unknown root and mind of desire and knowledge.
云何未知欲知根非心數？
 Why is it unknown that the root of desire to know is not the number of the mind?
未知欲知根非緣正語正業正命、正身除，名未知欲知根非心數。
 The root of unknown desire to know is not the reason for right speech, right action, right livelihood, and the right body. It is called the unknown root of desire to know and is not the number of the mind.
云何知根心數？
 How do you know the number of roots and hearts?
知根緣想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨，名知根[6]心數。
 Knowing the roots of thought, thinking, contact, contemplation, awareness, liberation, joy, joy, mind elimination, desire, non-relaxation, and equanimity is called the root of knowledge [6].
云何知根非心數？
 How do you know that the root is not the number of the heart?
知根非緣得果、滅盡定、正語正業正命、正身除，名知根非心數。
 Knowing that the roots are not conditioned to achieve results, cessation of cessation, right speech, right deeds, right livelihood, and righteous body are called knowing that the roots are not the number of the mind.
已知根亦如是。
 The same is true for known roots.
二十二根，幾緣、幾非緣？
 Twenty-two roots, how many are destined or not?
十緣，八非緣，四二分或緣或非緣。
 There are ten conditions, eight non-conditions, four and two points, either conditions or non-conditions.
云何十緣？
 Why are there ten fates?
除進根，餘樂根乃至慧根及意根，名十緣。
 In addition to the root of progress, the root of happiness and even the root of wisdom and the root of intention are called the ten conditions.
云何八非緣？
 Why is it not fate?
眼根乃至命根，名八非緣。
 The eye root and even the life root are called the eight non-conditions.
云何四二分或緣或非緣？
 Why is it that the four or two points are destined or not?
進根、未知欲知根、[7]知根、已知根，名四二分或緣或非緣。
 The root of advancement, the root of unknown desire to know, [7] the root of knowledge, the root of known knowledge, are called four or two points, or conditions or non-conditions.
云何進根緣？
 How can Yun enter the root?
進根心[8]數發出度，名進根緣。
 Entering the root mind [8], the number of degrees is called entering the root condition.
云何進根非緣？
 How can it be that the root is not destined?
進根非心數身發出度，名進根非緣。
 The root of advancement is not the number of the mind and the degree of the body. The name of the root of advancement is not the condition.
云何未知欲知根緣？
 Why don't you want to know the root cause?
未知欲知根若心數，想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨，名未知[9]欲知根緣。
 The root of unknown desire to know is as many as the mind, such as thought, thought, contact, contemplation, awareness, liberation, joy, joy, mind elimination, desire, non-relaxation, and equanimity. It is called the unknown root condition of desire to know [9].
云何未知欲知根非緣？
 Why is it unknown that the root of desire to know is not a condition?
未知欲知根非心數，正語正業正命、正身除，名未知欲知根非緣。
 The root of the unknown desire to know is not the number of the mind. Right speech, right deeds, right livelihood, and right body are all called the root of the unknown desire to know but not the condition.
云何知根緣？
 How do you know the origin?
知根心數，想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨，名知根緣。
 Knowing the number of root and mind, including thoughts, reflections, contact, contemplation, awareness, liberation, joy, joy, mind elimination, desire, non-relaxation, and mind equanimity, is called knowing the root and condition.
云何知根非緣？
 How do you know that roots are not predestined?
知根非心數，得果、滅盡定、正語正業正命、正身除，是名知根非緣。
 Knowing that the root is not the number of the mind, obtaining the result, cessation of cessation, right speech, right deeds, right livelihood, and rectifying the body are called knowing that the root is not the condition.
已知根亦如是。
 The same is true for known roots.
二十二根，幾共心、幾不共心？
 Twenty-two roots, how much do they share the same mind or not?
十共心，九不共心，三二分或共心或不共心。
 Ten have a common mind, nine do not share a common mind, and three or two are divided into either having a shared mind or not.
云何十共心？
 How can we share the same heart?
除意根、進根，餘樂根乃至未知欲知根，名十共心。
 In addition to the mind root and the enter root, there is also the pleasure root and even the unknown desire-knowledge root, which are called the ten common consciousnesses.
云何九不共心？
 Yun Hejiu doesn't share the same heart?
眼根乃至命根及意根，名九不共心。
 The eye root, even the life root and the mind root, are called the Nine Uncommon Minds.
云何三二分或共心或不共心？
 Why is it divided into three or two, whether it is a shared mind or a non-shared mind?
進根、知根、已知根，名三二分或共心或不共心。
 Entering the root, knowing the root, and knowing the root are called three or two points, or the common mind or the non-common mind.
云何進根共心？
 How can we achieve common ground?
進根若隨心轉、共心生共住共滅，心發出度，名進根共心。
 If the root of advancement turns according to the mind, the common mind arises, lives and dies together, and the heart sends out salvation, it is called the root of advancement and common mind.
云何進根不共心？
 How can we not share the same mind?
進根不隨心轉、不共心生不共住不共滅，身發出度，名進根不共心。
 The root of advancement does not follow the mind, the mind does not arise, live together, and ceases to exist together. The body emits salvation, which is called the mind of advancement of root.
云何知根共心？
 How do you know that we have the same roots?
知根隨心轉、共心生共住共滅，想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、[10]心[11]捨、正語正業正命、正身除，是名知根共心。
 Know that the root turns with the mind, and the mind arises, lives, and dies together, thinking, thought, contact, contemplation, awareness, liberation, joy, joy, elimination of mind, desire, not letting go, [10] mind [11] equanimity, right speech Right deeds, right life, right body, this is called knowing the roots and the common mind.
云何知根不共心？
 How do you know you don't have the same heart?
知根若不隨心轉、不共心生不共住不共滅，得果、滅盡定、正語正業正命、正身除，名知根不共心已知根亦如是。
 If the root of knowledge does not follow the mind, if the mind does not arise, live together, or perish together, then the result will be obtained, the samadhi will be annihilated, the right speech, the right deeds, the right livelihood, and the body will be eliminated, then the root of knowledge will not be the same as the known root of the mind.
隨心轉不隨心轉亦如是。
 The same is true whether you follow your heart or not.
二十二根，幾業、幾非業？
 Twenty-two roots, how many karma and how many non-karmas?
十九非業，三二分或業或非業。
 Nineteen are non-karma, and 32 are either karma or non-karma.
云何十九非業？
 Why is nineteen non-karma?
眼根乃至慧根，名十九非業。
 The eye root and even the wisdom root are called nineteen non-karmas.
云何三二分或業或非業？
 How can it be divided into three or two, whether it is a career or a non-karma?
未知欲知根、知根、已知根，名三二分或業或非業。
 The unknown root of wanting to know, the root of knowing, and the root of knowing are called three or two points, either karma or non-karma.
云何未知欲知根業？
 Why don't you want to know your root karma?
思、正語正業正命，名未知欲知根業。
 Thoughts, right speech, right deeds, right livelihood are called unknown root karma of desire to know.
云何未知欲知根非業？
 Why is it unknown that the root of desire is not karma?
[12]想、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、正身除，名未知欲知根非業。
 [12] Thinking, contact, contemplation, awareness, liberation, joy, joy, elimination of the mind, desire, non-relaxation, equanimity of the mind, and elimination of the body are called unknown desires and knowledge root non-karma.
云何知根業？
 How do you know your roots?
思、正語正業正[13]命，名知根業。
 Thoughts, right speech, right deeds, right destiny [13] are called knowing the roots and deeds.
云何知根非業？
 How do you know that your roots are not your karma?
想、觸、思惟、覺觀、解脫、[14]悅、喜、心除、欲、不放逸、心捨、得果、滅盡定、正身除，名知根非業。
 Thoughts, contact, contemplation, awareness, liberation, [14] joy, joy, elimination of mind, desire, non-relaxation, equanimity of mind, attainment of fruit, cessation of samadhi, rectification of body, elimination of the root of knowledge, non-karma.
已知根亦如是。
 The same is true for known roots.
二十二根，幾業相應、幾非業相應？
 Twenty-two roots, how many karma correspond to them and how many non-karmas correspond to them?
十業相應，八非業相應，一二分或業相應或非業相應，三三分或業相應或非業相應或不說業相應非業相應。
 Ten karma corresponds, eight does not karma correspond, one or two points either karma corresponds or non-karma corresponds, and three or three points corresponds to karma or non-karma or does not say karma corresponds or does not correspond to karma.
云何十業相應？
 Why do the ten industries correspond to each other?
除進根，餘樂根乃至慧根及意根，名十業相應。
 In addition to the advancement root, the remaining happiness root and even the wisdom root and the mind root are called the ten corresponding karma.
云何八非業相應？
 Why is it that the eight non-karma correspond to each other?
眼根乃至命根，名八非業相應。
 The eye root and even the life root are called the eight non-karma corresponding ones.
云何一二分或業相應或非業相應？
 How can one or two be divided into karma or non-karma?
進根，名一二分或業相應[15]或非業相應。
 Entering the root, the name is one or two points or karma correspondence [15] or non-karma correspondence.
云何三三分或業相應或非業相應或不說業相應非業相應？
 How can the three-thirds be said to be karma-corresponding or non-karma-corresponding, or not to say karma-corresponding and non-karma-corresponding?
未知欲知根、知根、已知根，名三三分或業相應或非業相應或不說業相應非業相應。
 The unknown root of wanting to know, the root of knowledge, and the known root are called three-thirds or karma corresponding or non-karma corresponding or not said karma corresponding and non-karma corresponding.
云何進根業相應？
 How can the roots and karma be corresponding?
進根思相應心發出度，名進根業相應。
 Entering the root and thinking corresponds to the heart's release, and the name enters the root and corresponds to the karma.
云何進根非業相應？
 Why is it that the roots are not corresponding to the karma?
進根非思相應身發出度，名進根非業相應。
 The advancement of the root is not related to thought, and the body and mind are not related to it. The advancement of name is not related to karma.
云何未知欲知根業相應？
 Why don't you want to know the corresponding roots and karma?
未知欲知根思相應想、觸、思惟、覺觀、解脫、[1]悅、喜、心除、欲、不放逸、心捨，名未知欲知根[2]業相應。
 The unknown root of desire and knowledge corresponds to thoughts, contact, contemplation, enlightenment, liberation, [1] joy, joy, mind elimination, desire, non-relaxation, and equanimity, which are called the unknown root of desire and knowledge [2] and corresponds to karma.
云何未知欲知根非業相應？
 Why is it unknown that the root of desire and knowledge is not the corresponding karma?
未知欲知根非思相應正語正業正命、正身除，名未知欲知根非業相應。
 The root of unknown desire to know is not corresponding to thoughts. Right speech, right action, right livelihood, and right body are eliminated. This is called the root of unknown desire to know and is not corresponding to action.
云何未知欲知根不說業相應非業相應？
 How come the unknown desire to know does not say that karma corresponds to karma and does not correspond to karma?
思，名未知欲知根不說業相應非業相應。
 Thinking, the name is unknown, the desire to know the root does not say that the karma corresponds to the non-karma corresponding.
云何知根業相應？
 How do you know that roots and karma correspond to each other?
知根思相應[3]想、觸、思惟、覺觀、解脫、悅喜、心除、欲、不放逸、心捨，名知根業相應。
 Correspondence of knowing roots and thoughts [3] Thinking, contact, contemplation, awareness, liberation, joy, elimination of mind, desire, non-relaxation, and equanimity of mind are called the correspondences of knowing roots and karma.
云何知根[4]非業相應？
 How do you know that root [4] does not correspond to karma?
知根非思相應得果、滅盡定、正語正業正命、正身除，名知根非業相應。
 Knowing that the roots are not related to thoughts will lead to fruition, cessation of cessation, right speech, right actions, right livelihood, and correct body. This is called knowing that the roots are not related to actions.
云何知根不說業相應非業相應？
 How do you know that it is not said that karma corresponds to karma and does not correspond to karma?
思，是名知根不說業相應非業相應。
 Thinking, this is called the root of knowledge and does not say that the corresponding karma is not the corresponding karma.
已知根亦如是。
 The same is true for known roots.
二十二根，幾共業、幾不共業？
 Twenty-two roots, how many share karma or not?
十二共業，八不共業，二二分或共業或不共業。
 Twelve are common karma, eight are not common karma, and two and two are either common karma or not.
云何十二共業？
 Why are the twelve common deeds?
樂根乃至未知欲知根，名十二共業。
 The root of happiness and even the root of unknown desire and knowledge are called the twelve common karmas.
云何八不共業？
 Why don't eight people share the same industry?
眼根乃至命根，名八不共業。
 The eye root and even the life root are called eight different karma.
云何二二分或共業或不共業？
 How can one divide the two into two, whether they share common deeds or not?
知根、已知根，名二二分或共業或不共業。
 Knowing the root, knowing the root, is called two or two points, or common karma or non-common karma.
云何知根共業？
 How can we know that we have common roots and common deeds?
[5]知根隨業轉、共業生共住共滅，想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、滅盡定、正語正業正命、正身除，名知根共業。
 [5] Know that roots follow karma, and karma arises, lives, and dies together. Thoughts, thoughts, contact, contemplation, awareness, liberation, joy, joy, elimination of mind, desire, non-relaxation, equanimity of mind, cessation of cessation, Right speech, right deeds, right destiny, right body and clear mind are called knowing the roots and common deeds.
云何知根不共[6]業？
 How do you know that you have no common [6] karma?
知根不隨業轉、不共業生不共住不共滅得果，名知根不共業。
 Knowing that the root does not follow the karma, does not produce the same karma, lives together, and does not destroy the fruit together, is called knowing that the root does not share the karma.
已知根亦如是。
 The same is true for known roots.
隨[7]業轉不隨業轉亦如是。
 The same is true whether the karma changes or not.
二十二根，幾因、幾非因？
 Twenty-two roots, how many causes and how many non-causes?
十二因，八非因，二二分或因或非因。
 There are twelve causes, eight are non-causes, and two are divided into causes or non-causes.
云何十二因？
 Why are there twelve causes?
樂根乃至未知欲知根，名十二因。
 The root of happiness and even the root of unknown desire and knowledge are called the twelve causes.
云何八非因？
 Why are there eight non-causes?
眼根乃至命根，名八非因。
 The eye root and even the life root are called the eight non-causes.
云何二二分或因或非因？
 How can it be divided into two parts: cause or non-cause?
知根、已知根，名二二分或因或非因。
 The root of knowledge, the root of knowledge, is called the two-divided part or cause or non-cause.
云何知根因？
 How do you know the root cause?
知根緣知根非緣有報，除得果，餘知根報想、思、觸、思惟、覺觀、解脫、悅喜、心除、欲、不放逸、心捨、滅盡定、正語正業正命、正身除，名知根因。
 Knowing the roots and conditions, knowing that the roots are not conditioned, except for the consequences, I also know that the roots are rewarded: thoughts, reflections, contact, contemplation, enlightenment, liberation, joy, elimination of desire, non-relaxation, equanimity of mind, cessation concentration, right speech and right conduct. Right livelihood and right body are eliminated, which is called knowing the root cause.
云何知根非因？
 How do you know that the root is not the cause?
知根非緣無報不共業得果，名知根非因。
 Knowing that the root is not a cause, there is no reward, no common karma, and the result is called knowing that the root is not a cause.
已知根亦如是。
 The same is true for known roots.
二十二根，幾有因、幾無因？
 Of the twenty-two roots, how many have causes and how many have no causes?
一切有因、一切有緒、一切有緣、一切有為。
 Everything has a cause, everything has a thread, everything has a destiny, everything has a purpose.
二十二根，幾知、幾非知？
 Twenty-two faculties, how much is known and how much is not known?
一切知，知見如[8]事。
 All knowledge, knowing and seeing is like [8] things.
二十二根，幾識、幾非識？
 Twenty-two faculties, how many consciousnesses and how many non-consciousnesses?
一切識，[9]意識如事識。
 All consciousness, [9] consciousness is like matter consciousness.
二十二根，幾解、幾非解？
 Twenty-two roots, how many solutions or not solutions?
一切解，如事知見。
 All solutions are as follows: knowing and seeing.
二十二根，幾了、幾非了？
 Twenty-two, how many are there or not?
一切[10]了，知見如事。
 Everything [10] is over, knowledge and seeing are like things.
二十二根，幾斷智知、幾非斷智知？
 Twenty-two faculties, how much does it destroy wisdom and knowledge, and how much does it not destroy wisdom and knowledge?
十八非斷智知，四二分或斷智知或非斷智知。
 Eighteen are non-destructive wisdom and knowledge, and four and two are divided into either destructive wisdom and knowledge or non-destructive wisdom and knowledge.
云何十八非斷智知？
 Why is it that the eighteenth century is not the end of wisdom and knowledge?
眼根乃至苦根，信根乃至已知根，名十八非斷智知。
 The eye root leads to the root of suffering, the root of belief leads to the root of knowing, which are called the eighteen non-defeating wisdom and knowledge.
云何四二分或斷智知或非斷智知？
 How can it be divided into two parts, namely, the wisdom and knowledge that are cut off or the knowledge that is not cut off from the wisdom and knowledge?
喜根、憂根、捨根、意根，是名四二分或斷智知或非斷智知。
 The root of joy, the root of worry, the root of equanimity, and the root of intention are called the four dichotomies, or the knowledge that is cut off or the knowledge that is not cut off.
云何喜根斷智知？
 Why do you want to cut off your roots and knowledge?
喜根不善意觸樂受，名喜根斷智知。
 If the joyful root does not touch pleasant feelings with good intentions, it is called the joyful root that cuts off knowledge and knowledge.
云何喜根非斷智知？
 Why is it that the roots are not cut off from wisdom and knowledge?
喜根善無記意觸樂受，名喜根非斷智[11]知。
 The root of joy is good and has no memory of touching pleasant feelings. It is called the root of joy and is not cut off from wisdom [11].
云何憂根斷智知？
 Why worry about cutting off the roots and wisdom?
憂根不善意觸苦受，名憂根斷智知。
 The root of worry is not well-intentioned and touches painful feelings, which is called the root of worry that cuts off wisdom and knowledge.
云何憂根非斷智知？
 Why worry about the roots but not cutting off the wisdom and knowledge?
憂根善無記意觸苦受，是名憂根非斷智知。
 The root of worry is good and there is no intention to touch the painful feeling. This is called the wisdom and knowledge of the root of worry which is not cut off.
云何捨根斷智知？
 Why should we abandon our roots and cut off our wisdom?
捨根不善意觸不苦不樂受，名捨根斷智知。
 Feelings that are neither painful nor pleasant are called abandoning roots and cutting off wisdom and knowledge.
云何捨根非斷智知？
 How can you abandon your roots without cutting off your wisdom and knowledge?
捨根善無記眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根非斷智知。
 The root of equanimity is good and has no memory of neither painful nor pleasant feelings of eye contact, nor painful nor pleasant feelings of ear, nose, tongue, body and mind. This is called equanimity and non-cutting wisdom and knowledge.
云何意根斷智知？
 Why do you mean to cut off wisdom and knowledge?
意根不善意界意識界，名意根斷智知。
 The root of mind does not belong to the world of consciousness, and the root of name and mind cuts off knowledge.
云何意根非斷智知？
 Why does it mean that one's roots are not cut off from wisdom?
意根善無記眼識乃至意識，名意根非斷智知。
 The root of intention is good and has no memory of eye consciousness and even consciousness, and the root of name and intention is non-breaking knowledge.
斷非斷亦如是。
 The same goes for cutting off and not cutting off.
二十二根，幾修、幾非修？
 Twenty-two roots, how many are cultivated and how many are not cultivated?
八修，十非修，四二分或修或非修。
 Eight cultivations, ten non-cultivations, four and two points, either cultivation or non-cultivation.
云何八修？
 Why the eight cultivations?
信根乃至已知根，名八修。
 The root of belief and even the root of knowledge are called the eight cultivations.
云何十非修？
 Why is it that you are not cultivating?
眼根乃至苦根，名十非修。
 The eye root and even the bitter root are called ten kinds of non-cultivation.
云何四二分或修或非修？
 Why is it divided into four or two, whether it is cultivation or not?
喜根、憂根、捨根、意根，名四二分或修或非修。
 The root of joy, the root of worry, the root of equanimity, and the root of intention are called four or two points, either cultivated or not cultivated.
云何喜根修？
 Why do you like root cultivation?
喜根若[12]善意觸樂受，名喜根修。
 If the root of joy [12] is touched by good intentions and feels happy, it is called the cultivation of the root of joy.
云何喜根非修？
 Why do you like roots but not cultivation?
喜根非[13]善無記意觸樂受，名喜根非修。
 The root of joy is not cultivated.
云何憂根修？
 Why worry about root cultivation?
憂根[14]善意觸苦受，名憂根修。
 Root of Worry [14] Touching painful feelings with good intentions is called root cultivation.
云何憂根非修？
 Why worry about not cultivating your roots?
憂根不[＊]善無記意觸苦受，名憂根非修。
 The root of worry is not cultivated [*] The root of worry is not cultivated.
云何捨根修？
 Why should we abandon our roots to cultivate?
捨根[＊]善意觸不苦不樂受，名捨根修。
 Shenfa [*] Feelings of kindness that are neither painful nor pleasant are called self-sacrifice cultivation.
云何捨根非修？
 How can you abandon your roots and not cultivate yourself?
捨根不[＊]善[15]無記眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根[16]非修。
 The roots of equanimity are not [*] good [15] and have no memory of neither painful nor pleasant feelings of eye contact, nor painful nor pleasant feelings of ears, nose, tongue, body, and mind. This is called equanimity [16] and is not cultivated.
云何意根修？
 Why do you mean root cultivation?
意根[＊]善意界意識界，名意根修。
 The root of intention [*] The realm of good intentions and the realm of consciousness is called the cultivation of the root of intention.
云何意根非修？
 Why does it mean that the roots are not cultivated?
意根不[＊]善無記眼識乃至意識，名意根非修。
 The root of the mind is not good [*] It has no memory of eye awareness or even consciousness, and the root of the mind is not cultivated.
二十二根，幾證、幾非證？
 Twenty-two roots, how many certificates and how many non-certificates?
一切證，知見如事。
 All proofs, knowledge and seeing are like things.
二十二根，幾善、幾不善、幾無記？
 Of the twenty-two roots, how many are good, how many are bad, and how many are incompetent?
八善，十無記，四三[17]分或善或不善或無記。
 Eight good deeds, ten are unrecorded, and four or three [17] points are either good, bad, or unrecorded.
云何八善？
 What are the eight good virtues?
信根乃至已知根，名八善。
 The root of faith and even the root of knowledge are called the eight good virtues.
云何十無記？
 Why is there no memory?
眼根乃至苦根，名十無記。
 The eye root and even the bitter root are called Shiwuji.
云何四三分或善或不善或無記？
 How can four or three points be good, bad, or unrecorded?
喜根、憂根、捨根、意根，名四三分或善或不善或無記。
 The root of joy, the root of worry, the root of equanimity, and the root of intention are all named as good, bad, or unrecorded.
云何喜根善？
 Why do you like to have good roots?
喜根若修意觸樂受，是名喜根善。
 If the joy root cultivates the mind to touch pleasant feelings, it is called a good joy root.
云何[18]喜根不善？
 Why [18] is the root of joy not good?
喜根斷意觸樂受，名喜根不善。
 If the root of joy is cut off and the mind touches the pleasant feeling, it is called the root of joy that is not wholesome.
云何喜根無記？
 Why do you think you have no memory of your roots?
喜根受喜根非報非報法意觸樂受，名喜根無記。
 The root of joy is felt. The root of joy is non-retribution and non-retribution. Dharma intention touches the joyful feeling, which is called the root of joy.
云何憂根善？
 Why worry about having good roots?
憂根若修意觸苦受，名憂根善。
 If the root of worry is cultivated to touch painful feelings, it is said that the root of worry is good.
云何憂根不善？
 Why worry about bad roots?
憂根斷意觸苦受，名憂根不善。
 Cutting off the root of worry and touching painful feelings is called the root of worry.
云何憂根無記？
 Why worry about having no memory?
憂根受憂根非報非報法意觸苦受，名憂根無記。
 The root of worry is suffering. The root of worry is neither retribution nor retribution. Dharma intention touches the painful feeling, which is called the root of worry.
云何捨[1]根善？
 Why is it that [1] has good roots?
捨根修意觸不苦不樂受，名捨根善。
 Giving up the roots and cultivating the mind to feel neither painful nor pleasant is called the good deeds of giving up the roots.
云何捨根不善？
 Why is it not good to abandon one's roots?
捨根斷意觸不苦不樂受，名捨根不善。
 To abandon one's roots and cut off feelings that are neither painful nor pleasant is called abandoning one's roots to be unwholesome.
云何捨根無記？
 How can I forget my roots?
捨根受捨根非報非報法，眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根無記。
 The root of abandonment is neither retribution nor retribution. Eye contact is neither painful nor pleasant, and ear, nose, tongue, body, and mind are not painful nor pleasant. This is called the root of abandonment.
云何意根善？
 What does it mean to have good roots?
意根修意界意識界，是名意根善。
 When the mind root cultivates the mind realm and the realm of consciousness, it is called a good mind root.
云何意根不善？
 Why does it mean that the roots are not good?
意根斷意界意識界，是名意根不善。
 The root of the mind cuts off the realm of consciousness, which is called the root of the mind that is not good.
云何意根無記？
 Yun Heyi has no memory at all?
意根若受意根非[2]報非報法，眼識乃至意識，名意根無記。
 If the mind root is not [2] reported, the eye consciousness or even the consciousness, the name and the mind root have no memory.
二十二根，幾學、幾無學、幾非學非無學？
 Twenty-two roots, how much learning, how much no learning, how much non-learning but not no learning?
二學，一無學，十一非學非無學，五二分或學或無學，三三分或學或無學或非學非無學。
 Two points are learning, one is no learning, eleven points are neither learning nor no learning, five or two points are either learning or no learning, three or three points are either learning or no learning, or neither learning nor no learning.
云何[3]二學？
 Yunhe [3] Second Learning?
未知欲知根、知根，名二學。
 The roots of unknown desire and knowledge are called two studies.
云何一無學？
 Why is Yun Yi uneducated?
已知根，名一無學。
 The root is known, and the name is Wuxue.
云何十一非學非無學？
 Why is Eleven neither learning nor learning?
眼根乃至苦根、憂根，名十一非學非無學。
 The eye root and even the root of bitterness and worry are called the eleventh category of non-learning and non-learning.
云何五二分或學或無學？
 Why is it that fifty-two points mean that one has learned or not learned?
信根、進根、念根、定根、慧根，名五二分或學或無學。
 The root of belief, the root of advancement, the root of mindfulness, the root of concentration, and the root of wisdom are called five or two points, either learned or not learned.
云何三三分或學或無學或非學非無學？
 Why is it that three or three points are either learning or no learning, or neither learning nor no learning?
喜根、捨根、意根，名三三分或學或無學或非學非無學。
 The root of joy, the root of equanimity, and the root of intention are called three-thirds, either learning or no learning, or neither learning nor no learning.
云何信根學？
 Why do you believe in root science?
學人分離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 If a student separates from the alliance and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, observe the cessation of nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles.
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。
 I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
若實人若趣，若信入、信究竟入、信真、信入真、信心淨，名信根學。
 If you are a real person, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, then if you have pure faith, it is called the root science of faith.
云何信根無學？
 Why do you believe that you have no knowledge at all?
學人欲得阿羅漢，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。
 If a student wants to be an Arhat, but he has not yet obtained the holy Dharma, he must cultivate the Tao and observe the wisdom. If he is wise and contemplative of the liberating mind, he will obtain the fruit of an Arhat.
若實人若趣，若信入、信究竟入、信真、信入真、信心淨，名信根無學。
 If you are a real person, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have pure faith, then it is called faith without learning.
進根、念根、定根、慧根亦如是。
 The same is true for the faculties of advancement, mindfulness, concentration, and wisdom.
云何喜根學？
 Why do you like root science?
喜根若聖[4]法非無學，名喜根學。
 Xigenruosheng [4] The Dharma is not without learning, and it is called Xigenxue.
云何喜根學？
 Why do you like root science?
喜根學信根相應意觸樂受，名喜根學。
 The school of joy root believes that the root corresponds to pleasant touching and feeling, which is called the school of joy root.
云何喜根學？
 Why do you like root science?
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦[5]集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, he sees the faults of his actions, observes the cessation of Nirvana, and observes the suffering as it really is [5] The path to the path is not achieved, and the desires are not solved. If you don't understand and want to realize it, you can practice the Tao and get rid of troubles.
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。
 I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the Samana fruit, such as the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
若實人若趣，意觸樂受，名喜根學。
 If you are a real person, if you are interested, your mind will touch and feel happy, which is called joy root science.
云何喜根無學？
 Why do you like to have no knowledge at all?
喜根若聖非學，名喜根無學。
 If the root of joy is sage but not learned, it is called the root of joy without learning.
云何喜根無學？
 Why do you like to have no knowledge at all?
喜根無學信根相應意觸樂受，名喜根無學。
 The root of joy without learning and the root of faith correspond to pleasant touching and feeling, which is called the root of joy without learning.
云何喜根無學？
 Why do you like to have no knowledge at all?
無學人欲得阿羅漢果，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。
 Unlearned people want to achieve the fruit of Arahantship, and those who have not yet obtained the holy Dharma want to achieve it. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they can achieve the fruit of Arahantship.
若實人若趣，若意觸樂受，名喜根無學。
 If the real person is interested, if the mind touches the pleasant feeling, it is called joy without learning.
云何喜根非學非無學？
 Why do you think you have neither learning nor no learning?
喜根非聖意觸樂受，名喜根非學[6]非無學。
 The root of joy is not the joyful feeling touched by the holy mind, so the root of joy is not learning [6] and it is not without learning.
云何捨根學？
 How can you abandon your roots and learn?
捨根若聖非無學，名捨根學。
 If you are a sage, you are not without knowledge. It is called the science of giving up your roots.
云何捨根學？
 How can you abandon your roots and learn?
捨根學信根相應意觸不苦不樂受，名捨根學。
 The practice of giving up one's faculties and believing that one's roots correspond to the feelings of contact that are neither painful nor pleasant is called the practice of giving up one's faculties.
云何捨根學？
 How can you abandon your roots and learn?
學人離結使乃至即得阿那含果。
 As soon as a scholar leaves the knot, he will immediately attain the fruit of Anagami.
若實人若趣，若意觸不苦不樂受，名捨根學。
 If the real person is like interest, if the mind touches the feeling without pain or pleasure, it is called the science of equanimity.
云何捨根無學？
 How can you abandon your roots and learn nothing?
捨根聖非學，名捨根無學。
 To give up one's roots is not to learn. This is called giving up one's roots but not to learn.
云何捨根無學？
 How can you abandon your roots and learn nothing?
捨根無學信根相應意觸不苦不樂受，名捨根無學。
 To abandon one's roots without learning and to believe that one's roots correspond to feelings of neither pain nor pleasure is called abandoning one's roots without learning.
云何捨根無學？
 How can you abandon your roots and learn nothing?
無學人欲得阿羅漢果乃至即得阿羅漢果。
 There is no scholar who wants to achieve the fruit of Arahantship or even achieve the fruit of Arahantship immediately.
若實人若趣，若意觸不苦不樂受，名捨根無學。
 If the real person is like interest, if the mind is touching and experiencing neither pain nor pleasure, it is called renunciation without learning.
云何捨根非學非無學？
 How can one abandon one's roots without learning or without learning?
捨根非聖眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，是名捨根非學非無學。
 The non-sacred eye contact is neither painful nor pleasant, the ears, nose, tongue, body and mind are neither painful nor pleasant. This is called non-learning and non-learning.
云何意根學？
 Why do you mean root learning?
意根聖非無學，是名意根學。
 The sage of the root of mind is not without knowledge, it is called the science of the root of mind.
云何意根學？
 Why do you mean root learning?
意根學信根相應[7]意界意識界，名意根學。
 The root theory of mind corresponds to [7] the realm of mind and consciousness, which is called mind root science.
云何意根學？
 Why do you mean root learning?
學人離結使乃至即得阿那含果。
 As soon as a scholar leaves the knot, he will immediately attain the fruit of Anagami.
若實人若趣，若意界意識界，是名意根學。
 If you are a real person, if you are interested, if you are a realm of mind and consciousness, this is called the science of mind roots.
云何意根無學？
 Why do you mean you have no knowledge at all?
意根聖非學，名意根無學。
 The root of meaning is not learning, and the root of meaning is no learning.
云何意根無學？
 Why do you mean you have no knowledge at all?
意根無學信根相應意界意識界，名意根無學。
 The root of meaning has no learning and the root of faith corresponds to the world of consciousness. The root of name and meaning has no learning.
云何意根無學？
 Why do you mean you have no knowledge at all?
[8]無學人欲得阿羅漢果乃至即得阿羅漢果。
 [8] There is no scholar who wants to obtain the Arahantship or even obtain the Arahantship immediately.
若實人若趣，意界意識界，名意根無學。
 If you are a real person, if you are interested, in the world of consciousness, there is no knowledge of the name and meaning.
云何意根非學非無學？
 Why does it mean that the root is neither learning nor no learning?
意根非聖識受陰眼識乃至意識，名意根非學非無學。
 The root of meaning is neither holy consciousness nor consciousness, and the root of name and meaning is neither learned nor uneducated.
二十二根，幾報、幾報法、幾非報非報法？
 Twenty-two roots, how many are reported, how many are reported, and how many are not reported and how many are not reported?
八報，一報法，七二分或報或報法，二[9]二分或報或非報非報法，四三分或報或報法或非報非報法。
 Eight points are reported, one is reported, seven and two points are reported or reported, two [9] two points are reported or not reported and not reported, four and three points are reported or reported or not reported and not reported.
云何八報？
 Why the eight reports?
眼根乃至命根，名八報。
 The eye root and even the life root are called the Eight Reports.
云何一報法？
 How can I retaliate?
未知欲知根，名一報法。
 The root of the unknown desire to know is called the Dharma of Retribution.
云何七二分或報或報法？
 How can the seventy-two points be used to repay or repay the Dharma?
除未知欲知根，餘信根乃至已知根，名七二分或報或報法。
 In addition to the unknown root of desire and knowledge, the remaining roots of faith and even the known root are called seven-two points or retribution or retribution.
云何二二分或報或非報非報法？
 Why is it divided into two or two, whether it is retribution or non-retribution, non-retribution?
樂根、苦根，名二二分或報或非報非報法。
 The root of happiness and the root of bitterness are called two-part or retribution or non-retribution and non-retribution.
云何四三分或報或報法或非報非報法？
 Why is it that four or three points are either retribution or retribution for the Dharma or non-retribution or non-retribution for the Dharma?
喜根、憂根、捨根、意根，名四三分或報或報法或非報非報法。
 The root of joy, the root of worry, the root of equanimity, and the root of intention are called the four or three points of retribution or retribution or non-retribution and non-retribution.
云何信根報？
 Why do you believe in root retribution?
信根無報，名信根[10]報。
 There is no reward for the root of faith, but the reward is the root of faith [10].
云何信根報？
 Why do you believe in root retribution?
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。
 I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
無學人欲得阿羅漢果，觀智具足，若智地若觀解脫心，即得阿羅漢果。
 If an unlearned person wants to obtain the fruit of Arahantship, he must have sufficient insight knowledge. If he has wisdom and contemplation of the liberating mind, he will obtain the fruit of Arahantship.
若實人若趣，若信入、信究竟入、信真、信入真、信心淨，名信根報。
 If you are a real person, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have faith, if you have pure faith, it is called the root reward of faith.
云何信根報法？
 Why do you believe in repaying the Dharma?
信根有報，名信根報法。
 The root of faith is rewarded, and the root of faith is called Dharma.
云何信根報法？
 Why do you believe in repaying the Dharma?
學人離結使，聖心入聖道，堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 A student who has left ties, entered the holy path with a holy heart, firmly believes in the solid Dharma and the remaining interests, sees the faults of his actions, observes the cessation of nirvana, and observes the path of suffering as it really is. He has not gained the desire, has not understood the desire, and has not realized the desire. Proof, practice the Tao and be free from troubles.
無學人欲得阿羅漢果，未得聖法欲得，修道。
 There is no scholar who desires to attain the fruit of Arahantship, and who has not yet attained the Holy Dharma, wants to attain it, and practices Taoism.
若實人若趣，若信入、信究[1]竟入、信真、信入真、信心淨，是名信根報法。
 If you are a real person, if you have faith, if you have faith [1], if you have faith, if you have faith, if you have faith, if you have faith, if you have pure faith, this is called the root of faith in the Dharma.
進根、念根、定根、慧根亦如是。
 The same is true for the faculties of advancement, mindfulness, concentration, and wisdom.
云何知根報？
 How do you know the roots of retribution?
知根無報，名知根報。
 There is no reward for knowing the root, but the reward for knowing the root is called knowledge.
云何知根報？
 How do you know the roots of retribution?
見學人須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。
 I see students like Sotapanna, Stragama, and Anagami, who have sufficient insight knowledge. If they observe the liberated mind in a wise place, they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
若實人若趣，若想、思、觸、思惟、覺觀、解脫、[2]喜、[3]悅、心除、欲、不放逸、心捨、得果、滅盡定、正語正業正命、正身除，是名知根報。
 If a real person is interested, if he thinks, contemplates, touches, contemplates, contemplates, liberates, [2] joys, [3] delights, eliminates desire, does not let go, gives up the mind, obtains the result, attains cessation, and is right. Speech: Right deeds, right destiny, right body, this is called knowing the roots of retribution.
云何知根報法？
 How do you know how to repay your roots?
知根有報，名知根報法。
 Knowing the root has its reward, which is called the law of knowing the root and its reward.
云何知根報法？
 How do you know how to repay your roots?
學人見行過患，觀涅槃寂滅，如實觀[4]集苦滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 When a scholar sees the faults of his conduct, he observes the cessation of Nirvana. He observes [4] the path of suffering as it really is. He has not obtained what he desires, he has not solved his desires, and he has not realized his desires. If he cultivates the path, he will be free from troubles.
若實人若趣，若想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、滅盡定、正語正業正命、正身除，名知根報法。
 If a real person is interested, if he thinks, contemplates, touches, contemplates, contemplates, liberates, is happy, joys, has the mind freed from desire, does not let go, has the mind to be equanimous, has cessation of cessation, has right speech, right action, right livelihood, and has the right body, then the name Know the root and repay the law.
云何已知根報？
 How do you know the root cause?
已知根無報，名已知根報。
 Known roots have no retribution, and the name is known root retribution.
云何已知根報？
 How do you know the root cause?
無學人欲得阿羅漢果，觀智具足，若智地若觀解脫心，即時得阿羅漢果。
 If an unlearned person wants to obtain the fruit of Arahantship, he must have sufficient insight knowledge. If he has the wisdom to observe the liberated mind, he will immediately obtain the fruit of Arahantship.
若實人若趣，若想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、得[5]果、滅盡定、正語正業正命、正身除，名已知根報。
 If a real person is interested, if he thinks, contemplates, touches, thinks, contemplates, is liberated, is happy, rejoices, has the mind freed from desire, does not let go, has the mind to be equanimous, obtains [5] fruit, cessation of cessation, right speech, right action, right The fate and body are eliminated, and the root retribution is known.
云何已知根報法？
 Why do you know the Dharma of Root Retribution?
已知根有報，名已知根報法。
 Known roots have rewards, which is called the law of known root rewards.
云何已知根報法？
 Why do you know the Dharma of Root Retribution?
無學人欲得阿羅漢果，未得聖法欲得，[6]修道。
 Those who are unlearned want to attain the fruit of Arahantship, and those who have not yet attained the Holy Dharma want to attain it, [6] practicing Taoism.
若實人若趣，若想、思、觸、思惟、覺觀、解脫、悅、喜、心除、欲、不放逸、心捨、滅盡定、正語正業正命、正身除，名已知根報法。
 If a real person is interested, if he thinks, contemplates, touches, contemplates, contemplates, liberates, is happy, joys, has the mind freed from desire, does not let go, has the mind to be equanimous, has cessation of cessation, has right speech, right action, right livelihood, and has the right body, then the name Known root method.
云何樂根報？
 Yun He Legen Bao?
樂根受，名樂根報。
 Happy root feeling is called happy root reward.
云何樂根報？
 Yun He Legen Bao?
樂根業法煩惱所生報我分攝眼觸樂受、耳鼻舌身觸樂受，名樂根報。
 The retribution produced by the defilements of the happy root karma is called the happy feeling of the eyes, nose, tongue and body.
云何樂根非報非報法？
 Yunhe Legen is neither retribution nor retribution?
樂根無記非我分攝眼觸[7]樂受、耳鼻舌身觸樂受，名樂根非報非報法。
 The root of happiness is the non-self-participation of eye contact [7] pleasant feeling, ear, nose, tongue and body touch. The name of the root of happiness is non-retribution and non-retribution.
云何苦根報？
 Why suffer from root retribution?
苦根受，名苦根報。
 Suffering at the root of suffering is called suffering at the root of suffering.
云何苦根報？
 Why suffer from root retribution?
苦根業法煩惱所生報我分攝眼觸苦受、耳鼻舌身觸苦受，是名苦根報。
 The retribution arising from the karma and defilements of the root of suffering is the painful feeling of eye contact, ear, nose, tongue and body contact. This is called the retribution of the root of suffering.
云何苦根非報非報法？
 Why is the root of suffering neither retribution nor retribution?
苦根無記非我分攝眼觸苦受、耳鼻舌身觸苦受，是名苦根非報非報法。
 The root of suffering has no memory of non-self. The painful feeling of eye contact, the painful feeling of ear, nose, tongue and body contact is called the non-retribution and non-retribution method of suffering.
云何喜根報？
 Why do you like to repay your roots?
喜根受喜根善報意觸樂受，名喜根報。
 The root of joy is received by the root of joy, and the good reward of the joyful root is the pleasant feeling of intentional contact, which is called the reward of the root of joy.
云何喜根報法？
 Why do you like to repay your roots?
喜根有報，名喜根報法。
 Happy roots are rewarded, which is called the law of happy roots.
云何喜根報法？
 Why do you like to repay your roots?
除喜根[8]善報，餘喜根善不善意觸樂受，名喜根[9]報法。
 In addition to the joyful root [8] of good retribution, the remaining joyful root is good and unkind and touches pleasant feelings, which is called the joyful root [9] of retribution.
云何喜根非報非報[10]法？
 Why do you like the Dharma that is neither retribution nor retribution?
喜根無記非我分攝意觸樂受，名喜根非報非報法。
 The root of joy has no memory of non-self, and it is called the root of joy that is neither retribution nor retribution.
云何憂根報？
 Why worry about root retribution?
憂根受，名憂根報。
 The root feeling of worry is called the retribution of root worry.
云何憂根報？
 Why worry about root retribution?
憂根業法煩惱所生報我分攝意觸苦受，名憂根報。
 The retribution arising from the worries about the karma and troubles is called the retribution of the root of worry.
云何憂根報法？
 Why worry about repaying the Dharma?
[11]憂根有報，名憂根報法。
 [11] Worrying about the roots has its rewards, which is called the Law of Retribution for the Roots of Worry.
云何憂根報法？
 Why worry about repaying the Dharma?
憂根善不善意觸苦受，是名憂根報[＊]法。
 Worrying about good or bad intentions and causing painful feelings is called the retribution of worry [*].
云何憂根非報非報法？
 Why worry about the root cause of non-retribution and non-retribution?
憂根無記非我分攝意觸苦受，名憂根非報非[12]報法。
 The root of worry has no memory of non-self, and the mind touches the painful feeling, and the root of worry is called non-retribution [12] retribution.
云何捨根報？
 Why would you sacrifice your roots to repay?
捨根受捨根善報眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根報。
 The good retribution of giving up the roots is the non-painful and non-pleasant feeling of eye contact, the non-painful and non-pleasant feeling of contact with the ears, nose, tongue, body and mind. This is called the reward of giving up the roots.
云何捨根報法？
 Why should we sacrifice our roots to repay the Dharma?
捨根有報，名捨根報法。
 There is a reward for sacrificing one's roots, which is called sacrificing one's roots and repaying the Dharma.
云何捨根報法？
 Why should we sacrifice our roots to repay the Dharma?
除捨根善報，餘[13]捨根善不善意觸不苦不樂受，名捨根報法。
 In addition to the good rewards of the roots of abandonment, the rest [13] of the good rewards of the roots of abandonment are not good intentions, touching, pain, and pleasure, which is called the reward of the roots of abandonment.
云何捨根非報非報法？
 Why would you sacrifice your roots to repay the Dharma?
捨根無記非我分攝眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根[14]非報非報法。
 The non-self-consciousness of the root of equanimity involves the non-painful and non-pleasant feeling of eye contact, the non-painful and non-pleasant feeling of ear, nose, tongue, body and mind, which is called the dharma of non-retribution and non-retribution.
云何意根報？
 Why do you mean root retribution?
意根受意根善報眼識乃至意識，名意根報。
 The mind root receives the good reward of the mind root, eye consciousness and even consciousness, which is called the mind root reward.
云何意根報法？
 Why do you want to repay the Dharma?
意根有報，名意根報法。
 The root of the mind has its reward, which is called the law of reward of the root of the mind.
云何意根報法？
 Why do you want to repay the Dharma?
除意根[15]善報，餘意根善不善意界意識界，名意[16]根報法。
 In addition to the root of intention [15], the root of good will is rewarded, and the root of intention is good and not good in the realm of consciousness, and the root of name and intention [16] is rewarded.
云何意根非報非報法？
 Why does it mean that it is neither retribution nor retribution?
意根若無記非我分攝眼識乃至意識，名意根非報非報法。
 If the mind-root has no memory of non-self, it captures the eye consciousness and even consciousness, and the name-mind root has neither retribution nor retribution.
二十二根，幾見斷、幾思惟斷、幾非見斷非思惟斷？
 Twenty-two roots, how many are broken by seeing, how many are broken by thinking, and how many are broken by not seeing but not thinking?
十八非見斷非思惟斷，四三分或見斷或思惟斷或非見斷非思惟斷。
 Eighteen points are not broken by seeing, not thinking. Four or three points are broken by seeing, broken by thinking, or broken by non-seeing but not broken by thinking.
云何十八非見斷非思惟斷？
 Why is it that the Eighteenth Century is not judged by seeing or thinking?
眼根乃至苦根，信根乃至已知根，名十八非見斷非思惟斷。
 The eye root leads to the root of suffering, the root of belief leads to the root of knowing, which are called the eighteen non-seeing cessation and non-thinking cessation.
云何四三分或見斷或思惟斷或非見斷非思惟斷？
 How can four or three points be judged by seeing, thinking, or not seeing or thinking?
喜根、憂根、捨根、意根，名四三分或見斷或思惟斷或非見斷非思惟斷。
 The root of joy, the root of worry, the root of equanimity, and the root of intention are called the four or three points, or they are broken by seeing, broken by thinking, or broken by non-viewing and not broken by thinking.
云何喜根見斷？
 Why would you like to see your roots cut off?
喜根不善非思惟斷見斷煩惱相應意觸樂受，名喜根見斷。
 If the root of joy is not wholesome and is not thought to be cut off and the views are cut off, the troubles and worries corresponding to the thoughts, touches and pleasant feelings are called the root of joy and views are cut off.
云何喜根思惟斷？
 Why do you like to cut off your roots and thoughts?
喜根不善非見斷思惟斷煩惱相應意觸樂受，名喜根思惟斷。
 The joy root that is not wholesome and non-viewing is cut off, and thoughts and worries are cut off. Corresponding thoughts, touches, and pleasant feelings are called the joy root and thoughts are cut off.
云何喜根非見斷非思惟斷？
 Why is it that the roots are not cut off by seeing and not by thinking?
喜根善無記意觸樂受，名喜根非見斷非思惟斷。
 The root of joy is good and has no memory of touching pleasant feelings. It is called the root of joy that is not broken by seeing and not broken by thinking.
云何憂根見斷？
 Why worry about the roots being cut off?
憂根不善非思惟斷見斷煩惱相應意觸苦受，名憂根見斷。
 The root of worry is not wholesome. It is not thought to cut off the view and troubles. The corresponding intention, contact and painful feeling are called the root of worry and view.
云何憂根思惟斷？
 Why worry about the root and think about it?
憂根不善非見斷思惟斷煩惱相應意觸苦受，名憂根思惟斷。
 The unwholesome root of worry is not the cutting off of views and thoughts, which corresponds to the painful feelings of mind, touch, and suffering. This is called the cutting off of worries and thoughts.
云何憂根非見斷非思惟斷？
 Why is it that the root of worry is not cut off by seeing or thinking?
憂根善無記意觸苦受，名憂根非見斷非思惟斷。
 The root of worry is a kind of unintended contact with painful feelings. The root of worry is not cut off by seeing and not cut off by thinking.
云何捨根見斷？
 How can you abandon your roots and see them cut off?
捨根不善非思惟斷見斷煩惱相應意觸不苦不樂受，名捨根見斷。
 The root of abandonment is not wholesome, it is not thought to cut off the view and troubles, and the corresponding mind contact is neither painful nor pleasant, which is called the separation of the root of abandonment and view.
云何捨根思惟斷？
 Why should we abandon our roots and think about breaking up?
捨根不善非見斷思惟斷煩惱相應意觸不苦不樂受，名捨根思惟斷。
 The non-wholesome roots of abandonment are not cut off by thoughts, thoughts, and troubles. The corresponding thoughts, contacts, and feelings are neither painful nor pleasant. This is called the abandonment of roots, thoughts, and feelings.
云何捨根非見斷非思惟斷？
 How can we abandon our roots without seeing and thinking?
捨根善無記眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根非見斷非思惟斷。
 The root of equanimity has no memory of the non-painful and non-pleasant sensations of eye contact, the non-painful and non-pleasant sensations of ear, nose, tongue, body and mind. This is called the cessation of seeing and not thinking.
云何意根見斷？
 Why is it that the roots are broken?
意根不善非思惟斷見斷煩惱相應意界意識界，是名意根見斷。
 If the mind root is not good and is not thought to be cut off and the views are cut off, the troubles correspond to the realm of consciousness. This is called the mind root view cutting off.
云何意根思惟斷？
 Why does it mean that your roots and thoughts are cut off?
意[1]根相應不善非見斷思惟斷煩惱相應意界意識界，名意根思惟斷。
 The root of meaning [1] corresponds to the unwholesome non-viewing and the cutting of thoughts and troubles. It corresponds to the realm of mind and consciousness, which is called the root of thinking and cutting.
云何意根非見斷非思惟斷？
 Why does it mean that the roots are not cut off by seeing and not by thinking?
意根善無記眼識乃至意識，名意根非見斷非思惟斷。
 The root of intention is good and has no memory of sight and even consciousness. The root of name and intention is neither seen nor thought.
二十二根，幾見斷因、幾思惟斷因、幾非見斷因非思惟斷因？
 Of the twenty-two faculties, how often do you see the cause of separation, how often do you think about the cause, and how often do you not see the cause of separation and not think about the cause?
九非見斷因非思惟斷因，十三三分或見斷因或思惟斷因或非見斷因非思惟斷因。
 The ninth is not to see the cause but not to think about the cause. The thirteenth third is to see the cause or to think about the cause or not to see the cause but not to think about the cause.
云何九非見斷因非思惟斷因？
 Yunhejiu Fei sees the cause and thinks about the cause?
樂根、信根乃至已知根，名九非見斷因非思惟斷因。
 The root of happiness, the root of belief and even the root of knowing are called the nine non-seeing and non-thinking causes.
云何十三三分或見斷因或思惟斷因或非見斷非思惟斷因？
 How can it be said that among the thirteen points, the cause can be judged by seeing, the cause can be judged by thinking, or the cause can be judged by not seeing or thinking?
除樂根，餘眼根乃至意根，名十三三分或見斷因或思惟斷因或非見斷非思惟斷因。
 In addition to the root of happiness, the root of eye and even the root of mind are called the thirteen points, or the cause of seeing or thinking, or the non-seeing or non-thinking.
云何眼根見斷因？
 Why can't I see the cause of death?
眼根見斷法報地獄畜生餓鬼眼根，名眼根見斷因。
 The eye faculties see and cut off the retribution of animals and hungry ghosts in hell. The eye faculties see and cut off the causes.
云何眼根思惟斷因？
 How can one's eyes and thoughts determine the cause?
眼根思惟斷法報地獄畜生餓鬼眼根，名眼根思惟斷因。
 The eye faculty, thinking about it, can cut off the retribution of animals, hungry ghosts in hell. The eye faculty, thinking about it, can cut off the causes.
云何眼根非見斷非思惟斷因？
 Why can't the eyes be cut off by seeing and not thought be cut off by?
眼根善法報天上人中眼根，名眼根非見斷非思惟斷因。
 Eye root good deeds are rewarded by the eye root in heaven and among people. The name of the eye root is not to see and not to think, but to cut off the cause.
耳、鼻、舌、身根，女根、男根，亦如是。
 The same goes for the ears, nose, tongue, and body roots, as well as the female and male roots.
云何苦根見斷因？
 How can the root of suffering be cut off?
苦根見斷法報眼觸苦受、耳鼻舌[2]身觸苦受，名苦根見斷因。
 The root of suffering is seen and broken. The painful feeling of eye contact, ears, nose and tongue [2] and the painful feeling of body contact are called the causes of the breaking of the root of suffering.
云何苦根思惟斷因？
 Why do you think about the roots of suffering and cut off the causes?
苦根若思惟斷法報眼觸苦受、耳鼻舌身觸苦受，名苦根思惟斷因。
 If you think about the roots of suffering, you can cut off the painful feelings of eye contact, ears, nose, tongue, and body.
云何苦根非見斷非思惟斷因？
 Why can't the root of suffering be cut off by seeing and thinking?
苦根善法報苦根非報非報法眼觸苦受、耳鼻舌身觸苦受，名苦根非見斷非思惟斷因。
 The root of suffering is the retribution of good dharma. The root of suffering is non-retribution and non-retribution. The suffering of eye contact, ear, nose, tongue and body contact is suffering. The name of suffering is the cause of non-seeing and non-thinking.
云何喜根見斷因？
 Why do you like to see the root cause?
喜根若見斷意觸樂受，名喜根見斷因。
 If the root of joy sees and breaks the intention to touch the pleasant feeling, it is called the root of joy and sees the cause of breaking.
云何喜根思惟斷因？
 Why do you like to think about the roots and determine the causes?
喜根思惟斷意觸樂受，名喜根思惟斷因。
 Thinking about the root of joy cuts off the pleasant feeling of the mind, which is called thinking about the root of joy and cuts off the cause.
云何喜根非見斷非思惟斷因？
 How can it be that the roots are not cut off by seeing and the cause is cut off by thinking?
喜根善法報喜根若非報非報法意觸樂受，名喜根非見斷非思惟斷因。
 The root of joy, the root of retribution of good dharma, if it is not the root of retribution, non-retribution of dharma, the intention to touch the joyful feeling, it is called the root of joy, which is not the cause of the non-seeing and non-thinking cessation.
云何憂根見斷因？
 Why worry about seeing the root cause?
憂根見斷憂根見斷法報意觸苦受，名憂根見斷因。
 The root of worry is seen to be broken. The root of worry is seen to be broken. The thought of dharma retribution is touched and the painful feeling is called the root of worry to be broken.
云何憂根思惟斷因？
 Why worry about the roots and think about the causes?
憂根思惟斷憂根思惟斷法報意觸苦受，名憂根思惟斷因。
 Thinking about the root of worry cuts off the thinking about the root of worry, cutting out the dharma-retribution intention and touching painful feelings, which is called thinking about the root of worry and cutting off the cause.
云何憂根非見斷非思惟斷因？
 Why worry if the root cannot be cut off by seeing and the cause cannot be cut off by thinking?
憂根善憂根善法報憂根非報非報法意觸苦受，名憂根非見斷非思惟斷因。
 The root of worry is good. The root of worry is good. The root of worry is non-retribution. The root of worry is non-retribution. The intention is to touch the painful feeling. It is called the root of worry. It is not the cause of seeing or thinking.
云何捨根見斷因？
 How can you abandon your roots and see the cause?
捨根見斷捨根見斷法報眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根見斷因。
 The view of the root of equanimity is broken. The root of equanimity is seen to be the cause of the dharma retribution.
云何捨根思惟斷因？
 Why should we abandon our roots and think about the causes?
捨根思惟斷捨根思惟斷法報眼觸不苦不樂受，名捨根思惟斷因。
 The thought of giving up the roots is to cut off the thoughts of giving up the roots. The thought of cutting off the dharmas and the retribution of eye contact are neither painful nor pleasant. This is called thinking about the roots to cut off the causes.
云何捨根非見斷非思惟斷因？
 How can we abandon our roots without seeing and contemplating the causes?
捨根善捨根善法報捨根非[3]報非報法眼觸不苦不樂受、耳鼻舌身意觸不苦不樂受，名捨根非見斷非思惟斷因。
 The root of equanimity is good, the root of equanimity is good, the root of dharma is non-retribution, the root of equanimity is non-retribution.
云何意根見斷因？
 Why does it mean that the root can be seen to cut off the cause?
意根見斷意根見斷法報眼識乃至意識，名意根見斷因。
 The mind-root view is cut off. The mind-root view is cut off from the dharma retribution, eye consciousness and even consciousness. It is called the mind-root view to cut off the cause.
云何意根思惟斷因？
 Why does it mean to judge the cause by root and thought?
意根思惟斷意根思惟斷法報[4]眼識乃至意識，名意根思惟斷因。
 The thought of the root of the mind is cut off, and the thought of the root of the mind is cut off. [4] Eye consciousness and even consciousness, the name of the root of thought is the cut off of the cause.
云何意根非見斷非思惟斷因？
 Why does it mean that the root cannot be judged by seeing and the cause cannot be judged by thinking?
意根善意根善法報意根非報非報法眼識乃至意識，名意根非見斷非思惟斷因。
 The root of intention, the root of good intentions, the root of good deeds, the root of intention, the root of non-retribution, the root of non-retribution, the eye consciousness and even the consciousness, the root of name and intention, the root of non-seeing and non-thinking, the root of deprivation.
二十二根，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？
 Twenty-two roots, how many are connected to the desire world, how many are connected to the color world, how many are connected to the colorless world, and how many are not connected?
六欲界繫，八不繫，四二分或欲界繫或色界繫，一三分或欲界繫或色界繫或無[5]色繫，復一三分或欲界繫或色界繫或不繫，二四分或欲界繫或色界繫或無色界繫或不繫。
 Six are the desire realm, eight are not, four and two are either the desire realm or the color realm, one third is the desire realm or the color realm or none [5] color, and one third is the desire realm or the color realm. Either tied or not tied, the two or four points are tied to the desire realm or the form realm or the formless realm or not.
云何六欲界繫？
 Why are the six realms of desire connected?
鼻根、舌根、女根、[6]男根、苦根、憂根，名六欲界繫。
 The nose root, the tongue root, the female root, [6] the male root, the bitter root, and the worry root are called the six desire realms.
云何八不繫？
 Yun He Ba is not connected?
信根乃至已知根，名八不繫。
 The root of belief and even the root of knowledge are not related to the eight names.
云何四二分或欲界繫或色界繫？
 Why is it divided into four or two parts, or the realm of desire or the realm of color?
眼根、耳根、身根、樂根，名四二分或欲界繫或色界繫。
 The eye root, the ear root, the body root, and the happiness root are called the four two points or the desire realm system or the color realm system.
云何一[7]三分或欲界繫或色界繫或無色界繫？
 How can one [7] be divided into three parts, the desire realm, the form realm, or the colorless realm?
命根，名一三分或欲界繫或色界繫或無色界繫。
 The life root is called one-third or the desire realm system or the color realm system or the colorless realm system.
云何復一三分或欲界繫或色界繫或不繫？
 How can one or three points be related to the realm of desire or the realm of color or not?
喜根，名復一三分或欲界繫或色界繫或不繫。
 The root of joy is named one or three points, or it is connected to the realm of desire, the realm of color, or not.
云何二四分或欲界繫或色界繫或無色界繫或不繫？
 How can the two and four points be related to the desire realm, the form realm, the formless realm, or not?
捨根、意根，名二四分或欲界繫或色界繫或無色界繫或不繫。
 The root of consciousness and the root of mind are called the two quarters or the desire realm system or the form realm system or the colorless realm system or not.
云何眼根欲界繫？
 Why is the eye root connected with the realm of desire?
眼根欲漏有漏眼根，名眼根欲界繫。
 The eye root is called the eye root. It is called the eye root and the desire realm system.
云何眼根色界繫？
 Why is the eye root color boundary system?
眼根色漏有漏眼根，名眼根色界繫。
 Eye root color leakage has the eye root color leakage, which is called the eye root color boundary system.
耳根、身根亦如是。
 The same is true for the ears and body.
云何樂根欲界繫？
 How can I enjoy the connection between the root and the realm of desire?
樂根欲漏有[8]漏[9]眼觸樂受、耳鼻舌身觸樂受，名樂根欲界繫。
 The root of pleasure and desire leakage has [8] leakage [9] pleasure of eye contact, ears, nose, tongue and body touch of pleasure, which is called the root of pleasure and desire realm system.
云何樂根色界繫？
 Yunhe Legensejie system?
樂根色漏有漏眼觸樂受、耳身觸樂受，名樂根色界繫。
 The root of happiness and color leakage include the happiness of eye contact and the pleasure of ear and body contact, which are called the happiness root and color realm system.
云何命根欲界繫？
 Why is the root of life connected to the realm of desire?
命根欲漏有漏欲行壽，名命根欲界繫。
 If the root of life is drained, the root of desire is drained, and the root of desire is the realm of life.
云何命根色界繫？
 Why is the root and color realm system of life?
命根色漏有漏色行壽，名命根色界繫。
 If the color of the life root is leaking, the color of the life will lead to longevity, and the name of the root of color is the world system.
云何命根無色界繫？
 Why is the life root of the colorless realm?
命根無色漏有漏無色行壽，名命根無色界繫。
 The root of life is colorless and drains, and the root of name and life is colorless.
云何喜根欲界繫？
 Why do you like the root and desire realm system?
喜根欲漏有漏意觸樂受，名喜根欲界繫。
 The root of joy has leakage of desire, and there is leakage of intention to touch and enjoy the feeling, which is called the root of joy and desire realm.
云何喜根色界繫？
 Why do you like the root-color realm system?
喜根色漏有漏意觸樂受，名喜根色界繫。
 The joy root color leakage has the thought of touching and pleasurable feelings, which is called the joy root color boundary system.
云何喜根不繫？
 Why is it that the roots are not connected?
喜根聖無漏意觸樂受，名喜根不繫。
 The root of joy is holy and has no leakage. It is called the root of joy that has no leakage.
云何捨根欲界繫？
 Why should we abandon our roots and desire realm?
捨根欲漏有漏眼觸不苦不樂受、耳鼻舌身[1]觸不苦不樂受，名捨根欲界繫。
 The root of equanimity has a leakage of non-painful and non-pleasant sensations in the eyes, ears, nose, tongue and body [1].
云何捨根色界繫？
 Why should we abandon the root, color, and realm system?
捨根若色漏有漏眼觸不苦不樂受、耳身觸意觸不苦不樂受，名捨根色界繫。
 If the root of equanimity has leakage of color, there will be the feeling of neither pain nor pleasure when touching the eyes, touching the ears, body, and touching the mind, which is called the body of equanimity.
云何捨根無色界繫？
 How can one abandon the formless realm?
捨根無色漏有漏意觸不苦不樂受，名[2]捨根無色界繫。
 The root of the shed is colorless and has leakage. The feeling of contact is neither painful nor pleasant. It is called [2] the root of the shed is colorless.
云何捨根不繫？
 How can you abandon your roots without connecting them?
捨根聖無漏意[3]界意識界意觸不苦不樂受，名捨根不繫。
 The sage root of equanimity has no outflow [3]. The consciousness of the realm of consciousness is neither painful nor pleasant, and it is called the root of equanimity.
云何意根欲界繫？
 What is the meaning of root and desire realm?
意根欲漏有漏眼識乃至意識，名意根欲界繫。
 The leakage of mind-root desire has leakage of eye consciousness and even consciousness, which is called the mind-root desire realm system.
云何意根色界繫？
 What does this mean about the root-color realm system?
意根色漏有漏眼識耳識身識意識，是名意根色界繫。
 The mind-root color leakage has eye consciousness, ear consciousness, body consciousness, and consciousness, which is called the mind-root color realm system.
云何意根無色界繫？
 What is the root of the colorless realm?
意根無色漏有漏意界意識界，是名意根無色界繫。
 The colorless leakage of the mind root has the consciousness realm of the mind root, which is called the colorless realm system of the mind root.
云何意根不繫？
 Why does it mean that the roots are not connected?
意根聖無漏意界意識界，是名意根不繫。
 The holy root of the mind has no leakage in the world of consciousness, which is called the root of the mind.
二十二根，幾過去、幾未來、幾現在、幾非過去非未來非現在？
 Twenty-two roots, how many are in the past, how many are in the future, how many are now, how many are neither past nor future nor present?
一切三分或過去或未來或現在。
 Everything is triangular or past or future or present.
云何眼根過去？
 How can I pass by?
眼根生已滅，名過去。
 The eye faculties have ceased to exist, and the name has passed away.
云何眼根未來？
 How do you foresee the future?
眼根未生未出，名未來。
 The eye root is not yet born, so it is called the future.
云何眼根現在？
 Why is Yun's eyesight now?
眼根生未滅，名現在。
 The eye root has not yet been destroyed, and its name is present.
乃至已知根亦如是。
 Even the known roots are like this.
舍利弗阿毘曇[4]論卷第[5]五
 Shariputra Abhitan [4] Treatise Volume [5] Five
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1.6 - the 7 bodhy-aṅgāni: awakening factors 7sb☀️

T1548 舍利弗阿毘曇論卷/篇章 六
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 6
舍利弗阿毘曇論卷第六
 Sāriputta Abhidamāṇī Volume 6
姚秦[＊]罽賓三藏[＊]曇摩耶舍共[＊]曇摩崛多[＊]等譯
 Translated by Yao Qin [*] Jibin Sanzang [*] Tamaya Shegong [*] Tanmo Juduo [*] and others
問分七覺品第六
 Question points, seventh grade, sixth grade
問曰：
 Question:
幾覺？
 How much sleep?
答曰：
 Answer:
七。
 seven.
何等七？
 How seven?
念覺、擇法覺、喜覺、[6]進覺、除覺、定覺、捨覺。
 The awakening of mindfulness, the awakening of Dharma selection, the awakening of joy, [6] the awakening of progress, the awakening of elimination, the awakening of concentration, and the awakening of equanimity.
云何念覺？
 Why do you think about it?
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, contemplate the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles.
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。
 I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the Samana fruit, such as the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
無學人欲得阿羅漢，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。
 Unlearned people want to be Arhats and have not yet obtained the Holy Dharma. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhats.
若實人若趣，若念、憶念、微念、順念、住、不忘、相續念、不[7]失不奪不鈍、不鈍根念、念根念力正念，是名念覺。
 If you are a real person, if you are thinking, remembering, slightly thinking, following the thought, staying, not forgetting, continuous thinking, not [7] losing, not taking away, not dull, not dulling the root of the thought, the root of the thought, the power of the thought, the mindfulness, this is the name of mindfulness. Sleep.
云何擇法覺？
 Why choose Dharma Enlightenment?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣，若法中擇重擇究竟擇、擇法思惟覺了達自相他相共相、思持辯觀進辯慧[8]智見解[9]脫方便術焰光明照耀、慧眼慧根慧力無癡正見，是名擇法覺。
 If you are a real person, if you are interested, if you choose the most important thing in the Dharma, choose the ultimate choice, choose the Dharma, think about it, realize the self-phase, the other phase, and the universal phase, think about it, hold on to debate, watch and advance in debate and wisdom [8] wisdom and insight [9] get rid of the convenience and the flame of light shines, Wisdom eyes, wisdom roots, wisdom power, non-delusion and right view, this is called Dharma-enlightenment.
云何進覺？
 Where can I go to sleep?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣，若身心發出度、堪忍不退勤力進、不離不[10]懈不緩[11]不惰進、進根進力正進，是名進覺。
 If a real person is interested, if his body and mind are attentive, if he can tolerate it without retreating, work hard to advance, never leave [10] without slacking [11] without being lazy, and advance with the root and force, this is called enlightenment.
云何喜覺？
 Yunhexijue?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣，歡喜踊躍重踊躍究竟踊躍、治淨滿足心歡喜，是名喜覺。
 If you are a real person, if you are happy and excited, you will be happy again and again, you will be happy, you will be pure and satisfied, and your heart will be happy. This is called joyful awakening.
云何除覺？
 How can I get rid of sleep?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣，若身樂心樂、身柔心柔、身輕心輕、身軟心軟、身除心除，是名除覺。
 If a person is really interested, if his body is happy and his mind is happy, his body is soft and his heart is soft, his body is light and his heart is light, his body is soft and his heart is soft, his body is pure and his mind is pure, this is called enlightenment.
云何定覺？
 How can I be awake?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣，心住正住專住、心一向心一樂心不亂、依意心獨定、定根定力正定。
 If you are a real person, if you are interested, your mind should be upright and focused, your mind should be focused on one direction, your mind should be focused on one thing, your mind should not be distracted, your mind should be single-minded and focused, and your mind should be focused and concentrated.
是名定覺。
 It's called concentration.
云何捨覺？
 How can I give up my sleep?
學人離結使乃至即得阿羅漢果。
 A scholar can achieve the fruit of Arahantship as soon as he leaves the knot.
若實人若趣，若捨不著、心等心直不諂心不貴非受，是名捨覺。
 If you are a real person, if you can't give up, your heart is straight, your heart is not flattering, your heart is not noble, and you don't accept it, this is called the awakening of equanimity.
七覺，幾色、幾非色？
 Seven senses, how many colors and how many non-colors?
五非色，二二分或色或非色。
 The five are non-color, and the two are either color or non-color.
云何五非色？
 Why are there five non-colors?
念覺、擇法覺、喜覺、定覺、捨覺，是名五非色。
 The awareness of mindfulness, awareness of Dharma selection, awareness of joy, awareness of concentration, and awareness of equanimity are called the five non-material objects.
云何二二分或色或非色？
 How can it be divided into two parts, color or non-color?
進覺、除覺，名二二分或色或非色。
 Enlightenment and elimination of awakening are called two-part, form or non-form.
云何進覺色？
 How can Yun enter the state of enlightenment?
身發出度，名進覺色。
 The body emits degree, and the name advances into enlightenment.
云何進覺非色？
 How can I feel that I am not lustful?
心發出度，名進覺非色。
 When the mind emits degrees, it is called enlightenment, which is not color.
云何除覺色？
 How can we get rid of color perception?
身樂身柔身輕身軟身除，是名除覺色。
 The body is joyful, the body is soft, the body is light, the body is soft, and the body is eliminated. This is called eliminating the awareness of color.
云何除覺非色？
 Why is it that there is no color except for feeling?
心樂心柔心輕心軟心除，是名除覺非色。
 The heart is happy, the heart is soft, the heart is light, the heart is soft, and the heart is clear. This is called clearing of awareness and not color.
七覺，幾可見、幾不可見？
 How often are the seven consciousnesses visible or invisible?
一切不可見。
 Everything is invisible.
七覺，幾有對、幾無對？
 Seven consciousnesses, how many are right and how many are not right?
一切無對。
 Nothing is right.
七覺，幾聖、幾非聖？
 Seven awakenings, how many are saints and how many are not saints?
一切聖。
 All holy.
七覺，幾有漏、幾無漏？
 Seven sleeps, how many leaks are there and how many are there no leaks?
一切無漏、一切無受、一切無求、一切非當[12]趣、一切無取、一切無勝。
 There is nothing out there, nothing is felt, nothing is sought, nothing is inappropriate, nothing is pursued, nothing is conquered.
七覺，幾受、幾非受？
 Seven feelings, how many feelings and how many non-feelings?
一切非受、一切外。
 Nothing is felt, nothing is external.
七覺，幾有報、幾無報？
 Seven awakenings, how often will there be retribution, and how often will there be no retribution?
一切二分或有報或無報。
 All dichotomies are either rewarded or not.
云何念覺有報？
 Why do you think you will be rewarded?
念覺報法，名念覺有報。
 The law of retribution for awareness of mindfulness is called the reward for awareness of mindfulness.
云何念覺有報？
 Why do you think you will be rewarded?
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, contemplate the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles.
無學人欲得阿羅漢果，未得聖法欲得，修道。
 There is no scholar who desires to attain the fruit of Arahantship, and who has not yet attained the Holy Dharma, wants to attain it, and practices Taoism.
若實人若趣，若念憶念微念順念住念、住不忘相續念、不失不奪不鈍不鈍根念、念根念力正念，名念覺有報。
 If you are a real person, if you remember the smallest thoughts, follow the thoughts, and keep the thoughts, never forget the continuous thoughts, do not lose, do not take away, do not blunt, do not blunt the root of the mind, and the root of the mind is mindful, the name of mindfulness will be rewarded.
云何念覺無報？
 Why do you think that there will be no reward?
念覺報，名念覺無報。
 The retribution of awareness is called the retribution of awareness without retribution.
云何念覺無報？
 Why do you think that there will be no reward?
見學人須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。
 See the disciples Sotapanna, Stragama, and Anagami, who have sufficient insight knowledge. If you observe the liberated mind in the wise ground, you will obtain the recluse fruit, such as the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
無學人欲得阿羅漢果，觀智具足，若智地若觀解脫心，即得阿羅漢果。
 If an unlearned person wants to obtain the fruit of Arahantship, he must have sufficient insight knowledge. If he has wisdom and contemplation of the liberating mind, he will obtain the fruit of Arahantship.
若實人若趣，若念憶念微念順念、住不忘相續念、不失不奪不鈍不鈍根念、念根念力正念，是名念覺無報。
 If you are a real person, if you remember the slightest thoughts, follow them smoothly, keep the thoughts without forgetting, never lose, never take away, not blunt, not blunt the roots of the thoughts, and have the root of the thoughts and the power of the thoughts, this is called the awakening of thoughts without rewards.
擇法、進、喜、除、定、捨覺亦如是。
 The same goes for Dharma selection, advancement, joy, elimination, concentration, and equanimity.
七覺，幾心、幾非心？
 Seven awakenings, how many minds and how many are not minds?
一切非心。
 Everything is not the heart.
七覺，幾心相應、幾非心相應？
 How many of the seven consciousnesses correspond to the mind and how many do not?
五心相應，二二分或心相應或非心相應。
 Five hearts correspond, and two or two are either heart correspondence or non-heart correspondence.
云何五心相應？
 Why do the five hearts correspond?
念覺、擇法覺、喜覺、定覺、捨覺，名五心相應。
 The awareness of mindfulness, awareness of Dharma selection, awareness of joy, awareness of concentration, and awareness of equanimity are called the five corresponding states of mind.
云何二二分或心相應或非心相應？
 How can the two be divided into two parts: mental correspondence or non-heart correspondence?
進覺、除覺，名二二分或心相應或非心相應。
 Enlightenment and elimination of awakening are called two or two points, or mind-corresponding or non-mind-corresponding.
云何進覺心相應？
 How can the enlightened mind respond accordingly?
進覺若心數[1]發出度，名進覺心相應。
 If the mind number [1] of the mind of advancing enlightenment is released, it is called the mind of advancing enlightenment corresponding to it.
云何進覺非心相應？
 How can I realize that my heart is not corresponding?
進覺若非心數身發出度，是名進覺非心相應。
 If the awakening does not come from the mind and the body, it is called the awakening that does not correspond to the mind.
云何除覺心相應？
 Why should the awakening mind correspond?
除覺若心數，心樂心柔心輕心軟心除，是名除覺心相應。
 If the mind is divided into numbers, the heart is happy, the heart is gentle, the heart is soft, and the heart is soft. This is called the mind corresponding to the mind.
云何除覺非心相應？
 How can it be that there is no correspondence between the mind and the mind?
除覺若非心數，身樂身柔身輕身軟身除，[2]是名除覺非心相應。
 If the awareness is not related to the mind, the body will be happy, the body will be soft, the body will be light, and the body will be soft. [2] This is called the awareness but not the mind.
七覺，幾心數、幾非心數？
 Seven awakenings, how many are in the mind and how many are not in the mind?
五心數，二二分或心數或非心數。
 Five heart numbers, two and two are either heart numbers or non-heart numbers.
云何五心數？
 What are the five heart numbers?
念覺、擇法覺、喜覺、定覺、捨覺，是名五心數。
 The awareness of mindfulness, awareness of Dharma selection, awareness of joy, awareness of concentration, and awareness of equanimity are called the five mental numbers.
云何二二分或心數或非心數？
 How can it be divided into two parts, the number of hearts or the number of non-hearts?
進覺、除覺，是名二二分或心數或非心數。
 Enlightenment and awakening are called two or two points, or mental numbers or non-mental numbers.
云何進覺心數？
 How can I be aware of my heart number?
進覺若緣心發出度，名進覺心數。
 If the state of enlightenment is released, it is called the number of states of enlightenment.
云何進覺非心數？
 Why do you think it's not your heart?
進覺若非緣身發出度，名進覺非心數。
 If the enlightenment does not come from the body, it is not called the number of the mind.
云何除覺心數？
 How can I get rid of my heart number?
除覺若緣心樂心柔心輕心軟心除，是名除覺心數。
 If the heart is free from enlightenment, the heart is happy, the heart is gentle, the heart is light-hearted, and the heart is soft, this is called the number of hearts that are free from enlightenment.
云何除覺非心數？
 Why else would it be possible to know that it is not the number of the heart?
除覺若非緣身樂身柔身輕身軟身除，名除覺非心數。
 If it is not the condition of the body, the joyful body, the soft body, the lightness of the body, the soft body, the name of the awakening is not the number of the mind.
七覺，幾緣、幾非緣？
 Seven awakenings, how many are conditioned or not?
五緣，二二分或緣或非緣。
 Five conditions, two or two are either conditions or non-conditions.
云何五緣？
 Why are there five fates?
念覺、擇法覺、喜覺、定覺、捨覺，是名五緣。
 The awareness of mindfulness, awareness of Dharma selection, awareness of joy, awareness of concentration, and awareness of equanimity are called the five conditions.
云何二二分或緣或非緣？
 How can it be divided into two parts: destined or not?
進覺、除覺，名二二分或緣或非緣。
 Enlightenment and elimination of awakening are called two points, or condition or non-condition.
云何進覺緣。
 Yunhe Jinjue Yuan.
進覺若心數[3]發出度。
 Enlightenment is as great as the number [3] of the heart.
名進覺緣。
 Named Jinjue Yuan.
云何進覺非緣？
 How can I feel that I am not destined?
進覺若非心數，身發出度，名進覺非緣。
 If the state of enlightenment is not determined by the mind and the degree of the body, it is not the condition for the advancement of enlightenment.
云何除覺緣？
 How can we get rid of the fate of enlightenment?
除覺若心數，心樂心柔心輕心軟心除，名除覺緣。
 The elimination of awakening is like the number of the heart, the heart is happy, the heart is soft, the heart is gentle, the heart is soft, and the heart is eliminated, which is called the elimination of awakening conditions.
云何除覺非緣？
 How can it be that it is not fate?
除覺若非心數，身樂身柔身輕身軟身[4]除，名除覺非緣。
 If the awakening is not counted by the mind, the body is happy, the body is soft, the body is light, the body is soft, and the body is soft [4].
七覺，幾共心、幾不共心？
 Qijue, how much do we share the same mind, how much do we not share the same mind?
五共心，二二分或共心或不共心。
 There are five common minds, and two or two are divided into shared minds or non-shared minds.
云何五共心？
 Why are there five common minds?
念覺、擇法覺、喜覺、定覺、捨覺，名五共心。
 The awareness of mindfulness, awareness of Dharma selection, awareness of joy, awareness of concentration, and awareness of equanimity are called the five common minds.
云何二二分或共心或不共心？
 How can we divide it into two parts: sharing the same mind or not?
進覺、除覺，名二二分或共心或不共心。
 Enlightenment and elimination of awakening are called two or two points, common mind or non-shared mind.
云何進覺共心？
 How can I realize that I share the same mind?
進覺隨心轉，共心生共住共滅，心發出度，名進覺共心。
 The awakening changes with the heart, the common mind arises, lives and dies together, and the heart sends out salvation, which is called the common mind of advancing enlightenment.
云何進覺不共心？
 Why do you think you don't share the same mind?
進覺若不隨心轉，不共心生不共住不共滅，身發出度，名進覺不共心。
 If the awakening does not follow the mind, the different minds will arise, live together, and cease to exist together, and the body will send out salvation, which is called the awakening of the different minds.
云何除覺共心？
 How can we have a shared mind?
除覺若隨心轉，共心生共住共滅，身樂心樂身柔心柔身輕心輕身軟心軟身除心除，名除覺共心。
 If the awakening is followed by the mind, the mind will arise, live and die together, the body will be happy, the mind will be happy, the body will be soft, the heart will be soft, the body will be light, the body will be soft, the heart will be soft, and the mind will be eliminated. This is called the common mind of awakening.
云何除覺不共心？
 Why do you think you don't share the same mind?
除覺若不隨心轉，不共心生不共住不共滅，身樂身柔身輕身軟身除，名除覺不共心。
 If the awakening is not followed by the mind, the mind will not arise or live together, and the body will be happy, the body will be soft, the body will be light, the body will be soft, and the body will be eliminated. This is called the awakening of the inconsistent mind.
隨心轉不隨心轉亦如是。
 The same is true whether you follow your heart or not.
七覺，幾業、幾非業？
 Seven awakenings, how many karma and how many non-karma?
一切非業。
 Everything is non-karma.
七覺，幾業相應、幾非業相應？
 Seven awakenings, how many karma correspond to them and how many non-karmas correspond to them?
五業相應，二二分或業相應或非業相應。
 The five karma correspond to each other, and the two are either karma or non-karma.
云何五業相應？
 Why do the five industries correspond to each other?
念覺、擇法覺、喜覺、定覺、捨覺，名五業相應。
 The awareness of mindfulness, awareness of Dharma selection, awareness of joy, awareness of concentration, and awareness of equanimity are called the five corresponding karma.
云何二二分或業相應或非業相應？
 How can the two be divided into karma and non-karma?
進覺、除覺，名二二分或業相應或非業相應。
 Enlightenment and elimination of awakening are known as two dichotomies: karmic correspondence or non-karmic correspondence.
云何進覺業相應？
 How can I achieve enlightenment and corresponding karma?
進覺思相應，心發出度，名進覺業相應。
 The thought of entering the state of awakening corresponds, the mind emits the degree of awareness, and the name of the state of awakening corresponds to the karma of entering the state of awakening.
云何進覺非業相應？
 How can I realize that I am not corresponding with my karma?
進覺若非思相應，身發出度，名進覺非業相應。
 If the awakening is not corresponding to thoughts and the body produces degrees, then the name of awakening is not corresponding to karma.
云何除覺業相應？
 How can there be nothing but enlightenment and karma corresponding to it?
除覺若思相應，心樂心柔心輕心軟心除，是名除覺業相應。
 Eliminating awareness corresponds to thoughts, the mind is happy, the heart is gentle, the heart is gentle, and the heart is gentle. This is called the elimination of awakening and corresponds to karma.
云何除覺非業相應？
 How can it be that there is no corresponding karma?
除覺若非思相應，身樂身柔身輕身軟身除，名除覺非業相應。
 If awakening is not corresponding to thoughts, the body is happy, the body is soft, the body is light, the body is soft, and the body is not corresponding, it is called awakening and it is not corresponding to karma.
七覺，幾共業、幾非共業？
 Seven awakenings, to what extent do they share common karma and how much do they not share common karma?
一切共業、一切隨業轉。
 Everything is common and everything changes with the industry.
七覺，幾因、幾非因？
 How many causes and how many non-causes are there for the seven awakenings?
一切因。
 All causes.
七覺，幾有因、幾無因？
 How many of the seven awakenings have causes and how many have no causes?
一切有因、一切有緒、一切有緣、一切有為。
 Everything has a cause, everything has a thread, everything has a destiny, everything has a purpose.
七覺，幾知、幾非知？
 Seven consciousnesses, how much is known and how much is not known?
一切知，如事知見。
 Knowing everything, knowing everything.
七覺，幾識、幾非識？
 Seven consciousnesses, how many consciousnesses and how many non-consciousnesses?
一切意識，如事識。
 All consciousness is like matter-consciousness.
七覺。
 Seven sleeps.
幾解。
 A few solutions.
幾非解。
 Hardly a solution.
一切解，如事知見。
 All solutions are as follows: knowing and seeing.
七覺，幾了、幾非了？
 Seven sleeps, how old or not?
一切了，如事知見。
 All is said and done.
七覺，幾斷智知、幾非斷智知？
 Seven awakenings, how much is it possible to cut off wisdom and knowledge, and how much is it not to cut off wisdom and knowledge?
一切非斷智知。
 Nothing is beyond wisdom.
七覺，幾修、幾非修？
 Seven awakenings, how much cultivation and how much non-cultivation?
一切修。
 Repair everything.
七覺，幾證、幾非證？
 Seven awakenings, how many are certified and how many are not?
一切證，如事知見。
 All proofs are like knowing and seeing things.
七覺，幾善、幾非善、幾無記？
 Of the seven awakenings, how many are good, how many are not good, and how many are unmemorable?
一切善。
 All good.
七覺，幾學、幾無學、幾非學非無學？
 Seven awakenings: How much learning, how much no learning, how much no learning, but not no learning?
一切二分或學或無學。
 All dichotomies are either learned or unlearned.
云何念覺學？
 Why do you think of Juexue?
[5]學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 [5] When a student breaks away from ties and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he sees the faults of his actions, observes the cessation of Nirvana, and observes the path of suffering as it really is. , If you haven’t realized what you want to realize, you can practice the Tao and get rid of troubles.
見學人若須陀洹、斯陀含、阿那含，若觀智具足，若智地若觀解脫心，即證沙門果，若須陀洹果、斯陀含果、阿那含果。
 I see students who are Sotapanna, Stragama, and Anagami, and if they have sufficient insight knowledge, and if they have the wisdom to contemplate the liberated mind, they will realize the fruit of recluseship, if they are Sotapanna, Stragama, and Anagami.
若實人若趣，若念憶念微念順念、住不忘相續念、不失不奪不鈍不鈍根念、念根念力正念，名念覺學。
 If you are a real person, if you are mindful, remember the subtle thoughts, follow the thoughts, keep the thoughts without forgetting, never lose, never take away, not blunt, not blunt the root of the mind, the root of the mind is mindful, it is called the study of mindfulness.
云何念覺無學？
 Why do you think you have no knowledge?
無學人欲得阿羅漢果，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。
 Unlearned people want to achieve the fruit of Arahantship, and those who have not yet obtained the holy Dharma want to achieve it. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they can achieve the fruit of Arahantship.
若實人若趣，若念憶念微念順念、住不忘相續念、不失不奪不鈍不鈍根念、念根念力正念，名念覺無學。
 If you are a real person, if you are mindful, remember the subtle thoughts, follow the thoughts, keep the thoughts without forgetting, never lose, never take away, not dull, not blunt the roots of the thoughts, and have the power of mindfulness and mindfulness, it is called mindfulness without learning.
擇法、進、喜、除、定、捨覺亦如是。
 The same goes for Dharma selection, advancement, joy, elimination, concentration, and equanimity.
七覺，幾報、幾報法、幾非報非報法？
 Seven awakenings, how many retributions, how many retributions, and how many non-retributions and non-retributions?
一切二分或報或報法。
 All dichotomies are either retribution or retribution.
云何念覺報？
 Why do you think about awakening?
念覺無報，名念覺報。
 There is no reward for the awakening of thoughts, which is called the reward of awakening of thoughts.
云何念覺報？
 Why do you think about awakening?
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含。
 I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will be able to achieve the fruit of recluseship.
果無學人欲得阿羅漢果。
 There is no scholar who wants to achieve the fruit of Arhat.
若實人若趣，若念憶念微念順念、住不忘相續念、不失不奪不鈍不鈍根念、念根念力正念，名念覺報。
 If you are a real person, if you are mindful, remember the slightest thoughts, follow them smoothly, abide in the continuous thoughts, do not lose, do not take away, do not blunt, do not dull the root of the mind, and the root of the mind is mindful, it is called the reward of mindfulness.
云何念覺報法？
 Why do you want to repay Dharma?
念覺有報，名念覺報法。
 There is a reward for the awakening of thoughts, which is called the law of reward for awakening of thoughts.
云何念覺報法？
 Why do you want to repay Dharma?
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, contemplate the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles.
無學人欲得阿羅漢果，未得聖法欲得，修道。
 There is no scholar who desires to attain the fruit of Arahantship, and who has not yet attained the Holy Dharma, wants to attain it, and practices Taoism.
若實人若趣若，念憶念微念順念、住不忘相續念、不失不奪不鈍不鈍根念、念根念力正念，名念覺報法。
 If you are a real person, if your thoughts are consistent, your thoughts will be remembered, your thoughts will be consistent, your thoughts will not be forgotten, your thoughts will not be lost, you will not take them away, you will not be dull, and your mind will be mindful, it is called the law of enlightenment and reward.
擇法、進、喜、除、定、捨覺亦如是。
 The same goes for Dharma selection, advancement, joy, elimination, concentration, and equanimity.
七覺，幾見斷、幾思惟斷、幾非見斷非思惟斷？
 The seven kinds of consciousness are: how many are seen and broken, how many are thought and broken, and how many are not seen and not thought?
一切非見斷非思惟斷。
 All non-viewing and thinking are non-existent.
七覺，幾見斷因、幾思惟斷因、幾非見斷非思惟斷因？
 Seven Awakenings: How often do you see the cause, how often do you think about the cause, how often do you not see the cause, how often do you not think about the cause?
一切非見斷非思惟斷因。
 All non-viewing and non-thinking can determine the cause.
七覺，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？
 Among the seven awakenings, how many are related to the desire realm, how many are related to the color realm, how many are related to the colorless realm, and how many are not related to it?
一切不繫。
 Nothing ties in.
七覺，幾過去、幾未來、幾現在、幾非過去非未來非現在？
 Seven awakenings: How much is the past, how much is the future, how much is the present, how much is neither the past nor the future, nor how much is the present?
一切三分或過去或未來或現在。
 Everything is triangular or past or future or present.
云何念覺過去？
 How can I forget about it?
念覺若生已滅，名過去。
 If the awareness of thought has ceased, it is called the past.
云何念覺未來？
 Why do you think about the future?
念覺未生未出，名念覺未來。
 The awareness of mindfulness is not yet born, so it is called the awareness of mindfulness in the future.
云何念覺現在？
 Why do you think about it now?
念覺生未滅，名念覺現在。
 The awareness of mindfulness has not yet ceased, so it is called the awareness of mindfulness now.
擇法覺乃至捨覺亦如是。
 The same is true for the awareness of Dhamma and even the awareness of equanimity.

1.7 - the 3 akuśala-mūlani: unskillful roots 3am😈🌱

[1]舍利弗阿毘曇論問分不善根品第七
 [1] Sariputta Abhitan’s Commentary on Unwholesome Roots Seventh
問曰：
 Question:
幾不善根？
 How bad are the roots?
答曰：
 Answer:
三。
 three.
何等三？
 How three?
貪不善根、恚不善根、癡不善根。
 The root of greed is unwholesome, the root of hatred is unwholesome, and the root of ignorance is unwholesome.
云何貪不善根？
 Why does greed have bad roots?
悕望，名貪不善根。
 Desperation is the root of greed and bad deeds.
云何貪不善根？
 Why does greed have bad roots?
五欲中[2]喜愛適意愛色欲染相續。
 Among the five desires [2], love, pleasure, lust, and lust are continuous.
眼識色[＊]喜愛適意愛色欲染相續、耳鼻舌身識觸[＊]喜愛適意愛色欲染相續，他欲他色他財他婦他童女他所須悕望得，若貪貪著心相應貪悕望愛心欲染重欲染究竟欲染及餘可貪法，若貪重貪究竟貪悕望愛心欲染重欲染究竟欲染，是名貪不善根。
 Eyes recognize color [*] Love what pleases you, love color, and desire are stained continuously, ears, nose, tongue, body, consciousness and touch [*] Love what is pleasing to you, love color, and desire are stained continuously, he desires his color, his wealth, his wife, his virginity, what he needs is hopeless, if he is greedy and greedy Correspondingly, the heart is greedy, longing for love, heavily stained by desires, ultimately stained by desires, and the rest is greedy for the Dharma. If greed, heavy emphasis on greed, ultimate greed, and longing for love, stained by desires are heavily stained by desires, this is called the unwholesome root of greed.
云何恚不善根？
 Why do you hate bad roots?
忿怒，名恚不善根。
 Anger, the name of hatred has unwholesome roots.
云何恚不善根？
 Why do you hate bad roots?
若少眾生，若多眾生傷害繫縛作種種[3]困苦，若瞋恚、重瞋恚、究竟瞋恚、相應瞋恚、忿怒橫瞋，憎惡惱心相憎無慈、無憐愍、無利益眾生及餘所瞋恚法。
 If there are few sentient beings, if many sentient beings are harmed and bound to cause all kinds of hardships [3], if there is anger, severe anger, ultimate anger, corresponding anger, anger and anger, hatred and annoyance, no kindness, no compassion, no benefit to all living beings and the rest. The law of anger.
若恚、重恚、究竟恚、相應瞋、忿怒橫瞋，憎惡惱心瞋恚相憎無慈、無憐愍、無利益法，名瞋恚不善根。
 If there is hatred, severe hatred, ultimate hatred, corresponding hatred, wrath and anger, hatred, anger, hatred, mutual hatred, no compassion, no compassion, and no benefit to the Dharma, it is called the unwholesome root of hatred.
云何癡不善根？
 Why do you think you are so foolish and have bad roots?
無明是名癡不善根。
 Ignorance is the unwholesome root of ignorance.
云何癡不善根？
 Why do you think you are so foolish and have bad roots?
不知苦集滅道，不知過去、不知未來、不知過去未來，不知內、不知外、不知內[4]外、六觸入集滅味過患，不知如實出、不知如爾、不知業報，不知緣、善不善無記、黑白、有緣無緣、有光無光、作不作、親不親。
 I don’t know the path of suffering, I don’t know the past, I don’t know the future, I don’t know the past and the future, I don’t know the inside, I don’t know the outside, I don’t know the inside [4] The external and six-contacts enter the path, I don’t know how to come out as it is, I don’t know how to do it, I don’t know the retribution of karma, I don’t know destiny, I don’t remember good or bad, black and white, there is destiny but not destiny, there is light but no light, I don’t do anything, I am close or not.
彼法中若癡奪心應奪心、礙覆蓋暗冥，荒穢纏心，癡濁無明、無明流、無明淵、無明使，無知無見、無解無[＊]脫、無方便，及餘法中癡若癡奪心應奪心礙覆蓋闇冥乃至無知無見、無解無[＊]脫、無方便，名癡不善根。
 In that dharma, if delusion seizes the mind, it should seize the mind. Obstructions cover the darkness, desolation entangles the mind. Delusion is turbid, ignorant, ignorant, ignorant, ignorant, ignorant, without solution, without liberation. There is no convenient way, and the remaining dharmas are like delusion and delusion, which should seize the mind and block the mind, cover it in darkness, and even lead to ignorance and no view.
三不善根，幾色、幾非色？
 How many forms and how many non-forms are the three unwholesome roots?
一切非色。
 Everything is colorless.
三不善根，幾可見、幾不可見？
 How often are the three unwholesome roots visible or invisible?
一切不可見。
 Everything is invisible.
三不善根，幾有對、幾無對？
 How many of the three unwholesome roots are correct and how often are they not?
一切無對。
 Nothing is right.
三不善根，幾聖、幾非聖？
 How many of the three unwholesome roots are holy or not?
一切非聖。
 Nothing is holy.
三不善根，幾有漏、幾無漏？
 How many of the three unwholesome roots are there or not?
一切有漏、一切有愛、一切有求、一切當求、一切有取、一切有勝。
 Everything has outflows, everything has love, everything has desires, everything should seek, everything has taking, everything has victory.
三不善根，幾受、幾不受？
 How much are the three unwholesome roots, how many are felt and how many are not felt?
一切不受、一切外。
 Nothing is accepted and everything is outside.
三不善根，幾有報、幾無報？
 How often do the three unwholesome roots have retribution and how often do they have no retribution?
一切有報。
 Everything pays off.
三不善根，幾心、幾非心？
 How many of the three unwholesome roots are the mind and how many are the non-mind?
一切非心。
 Everything is not the heart.
三不善根，幾心相應、幾非心相應？
 How many of the three unwholesome roots are related to the mind and how many are not related to the mind?
一切心相應。
 All hearts correspond.
三不善根，幾心數、幾非心數？
 How many are the three unwholesome roots? How many are mental and how many are non-mental?
一切心數。
 All heart numbers.
三不善根，幾緣、幾非緣？
 How many of the three unwholesome roots are conditioned and how many are not conditioned?
一切緣。
 All fate.
三不善根，幾共心、幾不共心？
 How many of the three unwholesome roots are shared by the mind and how many are not shared by the mind?
一切共心、一切隨心轉。
 Everything is of the same mind, everything follows the heart.
三不善根，幾業、幾非業？
 How many karma and non-karma are the three unwholesome roots?
一切非業。
 Everything is non-karma.
三不善根，幾業相應、幾非業相應？
 How many karmic roots are associated with the three unwholesome roots, and how many non-karmic roots are associated with them?
一切業相應。
 All karma corresponds.
三不善根，幾共業、幾不共業？
 How much do the three unwholesome roots share common karma or not?
一切共業、一切隨業轉。
 Everything is common and everything changes with the industry.
三不善根，幾有因、幾無因？
 How many of the three unwholesome roots have causes and how many have no causes?
一切有因、一切有緒、一切有緣、一切有為。
 Everything has a cause, everything has a thread, everything has a destiny, everything has a purpose.
三不善根，幾知、幾非知？
 How much of the three unwholesome roots do we know and how much do we not know?
一切知知見如事，一切識意識如事，一切解，一切了。
 All knowledge and seeing are like things, all consciousness is like things, all explanations are all.
三不善根，幾斷智知、幾非斷智知？
 How much do the three unwholesome roots destroy knowledge and knowledge, and how much do they not destroy knowledge and knowledge?
一切斷智知、一切斷。
 All knowledge is cut off, all is cut off.
三不善根，幾修、幾非修？
 How often are the three unwholesome roots cultivated and how often are they not cultivated?
一切非修。
 Everything is non-cultivation.
三不善根，幾證、幾非證？
 How many of the three unwholesome roots are there and how many are not?
一切證，知見如事。
 All proofs, knowledge and seeing are like things.
三不善根，幾善、幾不善、幾無記？
 Three unwholesome roots: how many are good, how many are bad, and how many are unworthy?
一切不善。
 Everything is bad.
三不善根，幾學、幾無學、幾非學非無學？
 The three unwholesome roots are: how much learning, how much no learning, how much non-learning but not no learning?
一切非學非無學。
 Everything is neither learning nor learning.
三不善根，幾報、幾報法、幾非報非報法？
 For the three unwholesome roots, how many are retributive, how many are retributive, and how many are non-retributive and non-retributive?
一切報法。
 All retribution.
三不善根，幾見斷、幾思惟斷、幾非見斷非思惟斷？
 For the three unwholesome roots, how often are they broken by seeing, how often they are broken by thinking, and how often they are broken by not seeing but not thinking?
一切二分或見斷或思惟斷。
 All dichotomies are either seen or thought.
云何貪不善根見斷？
 How come the roots of greed and unwholesomeness are cut off?
貪不善根見斷因貪不善根，是名貪不善根見斷。
 The root of greed and unwholesome root view is cut off. Because the root of greed and unwholesome root is broken, this is called the root view of greed and unwholesome root.
云何貪不善根思惟斷？
 Why should the root of greed and unwholesomeness be cut off by thinking?
貪不善根思惟斷因貪不善根，名貪不善根思惟斷。
 The unwholesome root of greed is cut off by thinking. Because the unwholesome root of greed is called greed, the unwholesome root is cut off by thinking.
恚、癡亦如是。
 The same is true for hatred and ignorance.
三不善根，幾欲界繫、幾色界繫、幾無色界繫？
 How many of the three unwholesome roots are there in the desire realm, how many in the form realm, and how many in the formless realm?
二欲界繫，一三分或欲界繫或色界繫或無色界繫。
 The second is the realm of desire, and the third is the realm of desire, the realm of form, or the realm of formlessness.
云何二欲界繫？
 Why are the two realms of desire connected?
貪不善根、恚不善根，名二欲界繫。
 The unwholesome roots of greed and the unwholesome roots of hatred are called the two desire realms.
云何一三分或欲界繫或色界繫或無色界繫？
 Why is it one-third or the desire realm, the form realm, or the colorless realm?
癡不善根，名一三分或欲界繫或色界繫或無色界繫。
 The unwholesome root of delusion is called one-third or the desire realm, the form realm or the formless realm.
云何癡不善根欲界繫？
 Why do you think you are not good at the root of the desire realm?
欲漏有漏癡不善根，名欲界繫。
 Desire outflow has the unwholesome root of outflow and delusion, which is called the desire realm.
云何癡不善根色界繫？
 Why are you so stupid that you are not good at the root-material realm?
色漏有漏癡不善根，名色界繫。
 Form leakage has the unwholesome root of leakage and delusion, which is called the system of form and form.
云何癡不善根無色界繫？
 Why is it so foolish to have unwholesome roots in the formless realm?
無色漏有漏癡不善根，名無色界繫。
 The formless leakage has the unwholesome root of delusion, which is called the formless boundary system.
三不善根，幾過去、幾未來、幾現在、幾非過去非未來非現在？
 How many of the three unwholesome roots are there in the past, how much in the future, how much in the present, and how much is neither the past nor the future nor the present?
一切三分或過去或未來或現在。
 Everything is triangular or past or future or present.
云何貪不善根過去？
 Why is greed and evil rooted in the past?
貪不善根生已滅，名過去。
 The roots of greed and unwholesomeness have been destroyed, and their name has passed away.
云何貪不善根未來？
 How can greed and bad deeds lead to the future?
貪不善根未生未出，名未來。
 The root of greed and unwholesomeness has not yet emerged, so it is called the future.
云何貪不善根現在？
 Why is the root of greed and evil now?
貪不善根生未滅，名現在。
 The root of greed and unwholesomeness has not been destroyed, so it is called present.
恚、癡亦如是。
 The same is true for hatred and ignorance.

1.8 - the 3 kuśala-mūlani: skillful roots

[＊]舍利弗阿毘曇論問分善根品第八
 [*]Sariputta Abhitan’s Commentary on Good Roots Eighth
問曰：
 Question:
幾善根？
 How many good roots?
答曰：
 Answer:
三。
 three.
何等三？
 How three?
無貪善根、無恚善根、無癡善根。
 There are no good roots of greed, no good roots of hatred, and no good roots of delusion.
云何無貪善根？
 How come there is no good root of greed?
不悕望，名無貪善根。
 Not being hopeless means having no greed and good roots.
云何無貪善根？
 How come there is no good root of greed?
心堪忍離貪，是名無貪善根。
 A mind that is tolerant and free from greed is called the good root of being without greed.
云何無貪善根？
 How come there is no good root of greed?
五欲中[＊]喜愛適意愛色欲染相續，眼識色[1]愛喜適意愛色欲染相續、耳鼻舌[2]身識觸愛喜適意愛色欲染相續，他欲他色他財他妻[3]女他童女他所須，不悕望得、不貪、不著心，不貪悕望、不愛不欲染、不重欲染心、究竟不欲染，及餘法不貪[4]不[5]重貪、究竟不貪、不悕望、不愛、不欲染、不重欲染、究竟不貪，不悕望、不愛、不欲染、不重欲染、究竟不欲染，名無貪善根。
 Among the five desires [*] Love, pleasure, pleasure, color, and desire are continuous, eye recognition color [1] Love, pleasure, pleasure, pleasure, color, and desire are continuous, ears, nose, and tongue [2] Body, consciousness, touch, love, pleasure, and pleasure, love, color, and desire are continuous, and others desire other colors. His wealth, his wife [3] Daughters, virgins, whatever he needs, don’t be greedy, don’t be greedy, don’t be obsessed with it, don’t be greedy, don’t be greedy, don’t love, don’t be tainted by desire, don’t have a heavy desire to taint your heart, don’t be tainted by desire after all, and the remaining dharma is not Greed [4] Not [5] Heavy greed, ultimate non-greed, no longing, no love, no lust, no heavy desire, ultimate non-greed, no longing, no love, no lust, no heavy desire , In the end, there is no desire to be contaminated, which is called the root of good deeds without greed.
云何無恚善根？
 How can there be no evil and good roots?
不忿怒，是名無恚善根。
 Not being angry is called having good roots without hatred.
云何無恚善根？
 How can there be no evil and good roots?
心堪忍離恚，名無恚善根。
 A heart that can tolerate being away from anger is called a good root without anger.
云何無恚善根？
 How can there be no evil and good roots?
若少眾生，多眾生此眾生不傷害、不繫縛、不縛閉、不作種種苦，不瞋、不重瞋、究竟不瞋，心不應瞋、不忿怒、不橫瞋、不憎惡、不惱亂心、不相憎惡，憐愍利益眾生，及餘法不瞋、不恚、不重[6]恚、究竟不恚，心不應恚、不忿怒、不橫瞋、不憎惡、不惱亂，心不瞋恚、不相憎惡憐愍利益法，是名不恚善根。
 If there are few sentient beings, if there are many sentient beings, these living beings do not hurt, are not bound, are not bound, do not suffer all kinds of suffering, are not angry, do not attach importance to anger, are not angry after all, and their hearts should not be angry, angry, angry, hateful, or annoyed. The mind is disordered, does not hate each other, is compassionate and benefits all sentient beings, and is not angry, resentful, or heavy-handed [6] Hate, ultimately does not hate, the heart should not be angry, angry, angry, hateful, or upset, A mind that is not angry, does not hate each other, has pity or sympathy for the benefit of Dharma, this is called the good root of not being angry.
云何無癡善根？
 How can there be no good roots of delusion?
[7]離無明，名無癡善根。
 [7] Being free from ignorance is called the root of goodness without delusion.
云何無癡善根？
 How can there be no good roots of delusion?
心堪忍離癡，名無癡善根。
 A mind that can bear to be free from delusion is called the root of goodness without delusion.
云何無癡善根？
 How can there be no good roots of delusion?
知苦集滅道，知過去、知未來、知過去未來，知內、知外、知內外、知六觸入集滅味過患、知如實出、知如爾、知業報、知緣、知善、不善無記、知黑白有緣無緣有光無光作不作親不親。
 Know the path of suffering, know the past, know the future, know the past and future, know the inside, know the outside, know the inside and outside, know the faults and dangers of the six kinds of contact, know how they come out, know how they are, know the retribution of karma, know the fate, know Good and bad have no memory. Knowing black and white is predestined and undestined. There is light and no light. There is no relationship.
過去法中無癡、不奪、不奪心[8]不相應無礙無覆蓋無暗冥無荒亂無纏心，不癡不濁、明焰光照[9]照、知見解[＊]脫方便、慧眼慧根[10]慧力擇法正覺正見，及餘法中無癡不奪不奪心相應無礙無覆蓋無闇冥，乃至正覺正見，名無癡善根。
 In the past, there is no delusion, no grabbing, no grasping of the mind [8] no corresponding, no obstruction, no covering, no darkness, no chaos, no entanglement in the mind, no delusion, no turbidity, bright flame illumination [9] illumination, knowledge and understanding [*] freedom from convenience , Wisdom Eyes and Wisdom Roots [10] The power of wisdom chooses the Dharma, the right enlightenment and right views, and the remaining Dharma is free from delusion, does not snatch away the mind, and corresponds without obstruction, without covering, without darkness, and even to the right enlightenment and right views, which is called the good root of non-delusion.
三善根，幾色、幾非色？
 How many forms and how many non-forms are there among the three good roots?
一切非色。
 Everything is colorless.
三善根，幾可見、幾不可見？
 How often are the three good roots visible or invisible?
一切不可見。
 Everything is invisible.
三善根，幾有對、幾無對？
 How many of the three good roots are correct and how often are they not?
一切無對。
 Nothing is right.
三善根，幾聖、幾非聖？
 How many of the three good roots are holy or not?
二非[11]聖，一二分或聖或非聖。
 Two is not [11] holy, one and two are either holy or not holy.
云何二非聖？
 Why are you not a saint?
無貪、無恚，名二非聖。
 No greed, no hatred, the second name is not holy.
云何一二分或聖或非聖？
 How can one or two points be said to be holy or not?
無癡善根，是名一二分或聖或非聖。
 The good root of non-delusion is called one or two points, whether it is holy or not.
云何無癡善根非聖？
 How can one be without delusion and have good roots and not be a saint?
無癡善[12]根有漏，名無癡善根非聖。
 The root of the goodness of non-delusion [12] has leakage, which is called the root of goodness of non-delusion and is not holy.
云何無癡善根非聖？
 How can one be without delusion and have good roots and not be a saint?
非學非無學無癡善根，是名無癡善根非聖。
 Not learning, not having learning, not having delusion, having good roots, is called non-delusion, having good roots, not being holy.
云何無癡善根聖？
 Why is there no delusion, good roots and saints?
無癡善根無漏，是名無癡善根聖。
 The roots of goodness without delusion are without leakage, which is called the saint with roots of goodness without delusion.
云何無癡善根聖？
 Why is there no delusion, good roots and saints?
信根相應無癡善根，名無癡善根聖。
 The root of faith corresponds to the root of goodness without delusion, which is called the holy root of goodness without delusion.
云何無癡善根聖？
 Why is there no delusion, good roots and saints?
學人離結使，聖心入聖道，堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 A student who has left ties, entered the holy path with a holy heart, firmly believes in the solid Dharma and the remaining interests, sees the faults of his actions, observes the cessation of nirvana, and observes the path of suffering as it really is. He has not gained the desire, has not understood the desire, and has not realized the desire. Proof, practice the Tao and be free from troubles.
見學人須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。
 I see students like Sotapanna, Stragama, and Anagami, who have sufficient insight knowledge. If they observe the liberated mind in a wise place, they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
無學人欲得阿羅漢，未得聖法欲得聖法，欲得修道觀智具足，若智地若觀解脫心，即得阿羅漢果。
 An unlearned person wants to be an Arhat, has not yet obtained the Holy Dharma, wants to obtain the Holy Dharma, and wants to practice Taoism and has enough wisdom and insight. If he is wise and contemplative, he will achieve the fruit of Arhat.
若趣若無癡，名無癡善根聖。
 If there is no delusion, it is called a saint with good roots and no delusion.
有漏無漏、有愛無愛、有求無求、當取非當取、有取無取、有勝無勝，亦如是。
 There are leaks but not leaks, there is love but not love, there is seeking but not seeking, there is what should be taken but not what should be taken, there is taking but no taking, there is victory but no victory, it is the same.
三善根，幾受、幾非受？
 Three good roots: how many feelings and how many non-feelings?
一切非受、一切外。
 Nothing is felt, nothing is external.
三善根，幾有報、幾無報？
 How often are the three roots of good deeds rewarded or not?
二有報，一二分或有報或無報。
 Two points are rewarded, one and two points are either rewarded or not.
云何二有報？
 Why is there any reward?
無貪、無恚，名二有報。
 No greed, no hatred, the name of the two will be rewarded.
云何一二分或有報或無報？
 How can one or two points be rewarded or not?
無癡善根，[13]名一二分或有報或無報。
 The good root of non-delusion, [13] is called one or two points, which may be rewarded or not.
云何無癡善根有報？
 How can Wumo’s good roots be rewarded?
無癡善根報法，名無癡善根有報。
 The law of retribution of good roots without delusion is called the reward of good roots without delusion.
云何無癡善根有報？
 How can Wumo’s good roots be rewarded?
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, contemplate the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles.
無學人欲得阿羅漢，未得聖法欲得，修道。
 Unlearned people want to become Arhats, and those who have not yet obtained the Holy Dharma want to practice Taoism.
若實人若趣，若無癡，名無癡善根有報。
 If a person is real and interesting, if he is without delusion, his good roots will be rewarded without delusion.
云何無癡善根無報？
 How can there be no delusion and no reward for good deeds?
無癡善根報，名無癡善根無報。
 The good roots of non-delusion are rewarded, which is called non-delusion and the roots of good deeds are not repaid.
云何無癡善根無報？
 How can there be no delusion and no reward for good deeds?
見學人須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。
 I see students like Sotapanna, Stragama, and Anagami, who have sufficient insight knowledge. If they observe the liberated mind in a wise place, they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
無學人欲得阿羅漢，觀智具足，若智地若觀解脫心，即得阿羅漢果。
 If an unlearned person wants to become an Arhat, he must have sufficient insight knowledge. If he is wise enough to observe the liberated mind, he can achieve the fruit of Arhat.
若實人若趣，無癡，名無癡善根無報。
 If a person is a real person, he has no delusion, and his good roots have no reward.
三善根，幾心、幾非心？
 How many roots of goodness are there in mind and how much are they not?
一切非心。
 Everything is not the heart.
三善根，幾心相應、幾非心相應？
 How many of the three good roots correspond to the mind and how much do not correspond to the mind?
一切心相應。
 All hearts correspond.
三善根，幾心數、幾非心數？
 How many roots of kindness are there in the mind and how many are not in the mind?
一切心數。
 All heart numbers.
三善根，幾緣、幾非緣？
 How many of the three good roots are conditioned and how many are not conditioned?
一切緣。
 All fate.
三善根，幾共心、幾不共心？
 How many of the three roots of good deeds are shared or not?
一切共心、一切隨心轉。
 Everything is of the same mind, everything follows the heart.
三善根，幾業、幾非業？
 Three good roots, how many karma and how many non-karma?
一切非業。
 Everything is non-karma.
三善根，幾業相應、幾非業相應？
 How many karma and non-karma correspond to the three roots of good deeds?
一切業相應。
 All karma corresponds.
三善根，幾共業、幾非共業？
 How many of the three good roots have common karma and how much do they not?
一切共業、一切隨業轉。
 Everything is common and everything changes with the industry.
三善根，幾因、幾非因？
 How many roots of goodness are there and how many are not causes?
[1]一切因。
 [1] All causes.
三善根，幾有因、幾無因？
 How many of the three good roots have causes and how many have no causes?
一[2]切有因、一切有緒、一切有緣、一切有為。
 [2] Everything has a cause, everything has a thread, everything has a destiny, and everything has a purpose.
三善根，幾知、幾非知？
 How much of the three roots of goodness are known and how much are they not known?
一切知，如事知見。
 Knowing everything, knowing everything.
三善根，幾識、幾非識？
 How much consciousness and how much non-consciousness are there among the three good roots?
一切識，意識如事識；
 All consciousness, consciousness is like the consciousness of things;
一切解，一切了。
 Everything is solved, everything is solved.
三善根，幾斷智知、幾非斷智知？
 How many of the three roots of good deeds cut off wisdom and knowledge, and how much do they not cut off wisdom and knowledge?
一切非斷智知、一切非斷。
 Everything is non-destructive, wisdom knows, everything is non-destructive.
三善根，幾修、幾非修？
 How often are the three good roots cultivated and how often are they not cultivated?
一切修。
 Repair everything.
三善根，幾證、幾非證？
 How many roots of good deeds are there and how many are not?
一切證，知見如事。
 All proofs, knowledge and seeing are like things.
三善根，幾善、幾非善、幾無記？
 Of the three roots of goodness, how many are good, how many are not good, and how many are insignificant?
一切善。
 All good.
三善根，幾學、幾無學、幾非學非無學？
 Of the three roots of good deeds, how much is learned, how much is not learned, how much is not learned, and how much is not learned?
二非學非無學，一三分或學或無學或非學非無學。
 Two is non-learning, not no learning, one and three is either learning or no learning, or non-learning is not no learning.
云何二非學非無學？
 Why are you neither learning nor learning?
[3]無貪、無恚，名二非學非無學。
 [3] No greed, no hatred, the second name is neither learning nor learning.
云何一三分或學或無學或非學非無學？
 How can one or three points be learned or unlearned or neither unlearned nor unlearned?
無癡善根，名一三分或學或無學或非學非無學。
 The good roots of non-delusion are called one or three points, either learned or unlearned, or neither learned nor unlearned.
云何無癡善根學？
 Why is there no ignorance and good roots in learning?
無癡善根聖非無學，名無癡善根學。
 The sages with good roots without delusion are not without learning, which is called the study with good roots without delusion.
云何無癡善根學？
 Why is there no ignorance and good roots in learning?
學信根相應無癡善根，名無癡善根學。
 The root of learning and faith corresponds to the root of goodness without delusion, which is called the study of the root of goodness without delusion.
云何無癡善根學？
 Why is there no ignorance and good roots in learning?
學人離結使，聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 If a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, contemplate the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand what he wants to understand, and he will not realize it. If you want to realize it, practice the Tao and get rid of troubles.
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。
 I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain the recluse fruit, the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
若實人若趣，無癡善根，名無癡善根學。
 If a person is a real person, if he has good roots without delusion, it is called the study of good roots without delusion.
云何無癡善根無學？
 Why is there no ignorance, good roots, and no learning?
無癡善根若聖非學，名無癡善根無學。
 If the good roots of non-delusion are not learned, it is called the good roots of non-delusion and no learning.
云何無癡善根無學？
 Why is there no ignorance, good roots, and no learning?
無學信根相應無癡善根，名無癡善根無學。
 The root of faith without learning corresponds to the root of goodness without delusion, which is called the root of goodness without delusion without learning.
云何無癡善根無學？
 Why is there no ignorance, good roots, and no learning?
無學人欲得阿羅漢，未得聖法欲得聖法，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。
 An unlearned person wants to be an Arhat, has not yet obtained the Holy Dharma and wants to obtain the Holy Dharma. If he cultivates the Tao and has sufficient insight and wisdom, if he is wise and contemplative of the liberating mind, he will obtain the fruit of an Arhat.
若實人若趣，無癡，名無癡善根無學。
 If a person is real and interesting, he has no delusion, and his name is no delusion. He has good roots and no learning.
云何無癡善根非學非無學？
 How can Wumo's good roots be neither learning nor lack of learning?
無癡善根非聖無癡，名無癡善根非學非無學。
 The good roots of non-delusion are neither holy nor delusional, and the good roots of non-delusion are neither learning nor no learning.
三善根，幾報、幾報法、幾非報非報法？
 How many roots of good deeds are there?
二報法，一二[4]分或報或報法。
 Two retribution methods, one or two [4] points or retribution or retribution method.
云何二報法？
 Why do you want to repay the law?
無貪、無恚，名二報法。
 No greed, no hatred, this is called the Second Retribution Dharma.
云何一二分或報或報法？
 How can one or two points be used to repay or repay the Dharma?
無癡善根，名一二分或報或報法。
 The good root of non-delusion is called one or two points or retribution or retribution.
云何無癡善根報？
 How can there be no delusion and good roots?
無癡善根無報，名無癡善根報。
 There is no reward for the good roots of non-delusion, so it is called the reward of the good roots of non-delusion.
云何無癡善根報？
 How can there be no delusion and good roots?
見學人須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，即得沙門果，若須陀洹果、斯陀含果、阿那含果。
 See the disciples Sotapanna, Stragama, and Anagami, who have sufficient insight knowledge. If you observe the liberated mind in the wise ground, you will obtain the recluse fruit, such as the Sotapanna fruit, the Stragama fruit, and the Anagami fruit.
無學人欲得阿羅漢，觀智具足，若智地若觀解脫心，即得阿羅漢果。
 If an unlearned person wants to become an Arhat, he must have sufficient insight knowledge. If he is wise enough to observe the liberated mind, he can achieve the fruit of Arhat.
若實人若趣，無癡，名無癡善根報。
 If a person is real and interesting, he has no delusion, which is called non-delusion and good root reward.
云何無癡善根報法？
 How can there be no delusion and good roots to repay the Dharma?
無癡善根有報，名無癡善根報法。
 The good roots of non-delusion are rewarded, which is called the law of retribution of good roots of non-delusion.
云何無癡善根報[5]法？
 How can there be no delusion and good roots [5]?
學人離結使，聖心入聖道，堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 A student who has left ties, entered the holy path with a holy heart, firmly believes in the solid Dharma and the remaining interests, sees the faults of his actions, observes the cessation of nirvana, and observes the path of suffering as it really is. He has not gained the desire, has not understood the desire, and has not realized the desire. Proof, practice the Tao and be free from troubles.
無學人欲得阿羅漢，未得聖法欲得，修道。
 Unlearned people want to become Arhats, and those who have not yet obtained the Holy Dharma want to practice Taoism.
若實人若趣，無癡，是名無癡善根報法。
 If a person is real and interesting, he has no delusion. This is called the method of repaying good roots without delusion.
三善根，幾見斷、幾思惟斷、幾非見斷非思惟斷？
 Among the three roots of good deeds, how often are they broken by seeing, how often they are broken by thinking, and how often they are broken by not seeing but not thinking?
一切非見斷非思惟斷。
 All non-viewing and thinking are non-existent.
三善根，幾見斷因、幾思惟斷因、幾非見斷非思惟斷因？
 Of the three roots of good deeds, how often are they cut off by seeing, how often are they cut off by thinking, and how often are they cut off by not seeing or not by thinking?
一切非見斷非思惟斷因。
 All non-viewing and non-thinking can determine the cause.
三善根，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？
 How many of the three good roots are related to the desire realm, how many forms are related to the form realm, how many are related to the colorless realm, and how many are not related to them?
二欲界繫，一四分或欲界繫或色界繫或無色界繫或不繫。
 The second is the realm of desire, one is the realm of desire or the realm of form, the realm of formless realm or not.
云何二欲界繫？
 Why are the two realms of desire connected?
無貪、無恚，名二欲界繫。
 No greed and no hatred are called the two realms of desire.
云何一四分或欲界繫或色界繫或無色界繫或不繫？
 How can one of the four points be related to the desire realm, the form realm, the formless realm, or not?
無癡善根，名一四分或欲界繫或色界繫或無色界繫或不繫。
 The good roots of non-delusion are called one or four points, or the desire realm, the form realm, the formless realm, or not.
云何無癡善根欲界繫？
 How can there be no delusion and good roots in the desire realm?
欲漏有漏無癡善根，名欲界繫。
 The leakage of desire has the root of non-delusion, which is called the connection of desire realm.
云何無癡善根色界繫？
 How can there be no delusion, good roots, and the physical realm?
色漏有漏無癡善根，名色界繫。
 The leakage of color has the root of non-delusion, which is called the system of form and color.
云何無癡善根無色界繫？
 Why is it that there is no delusion and good roots and no form-bound world?
無色漏有漏無癡善根，名無色界繫。
 The formless leakage has the root of good deeds without delusion, which is called the formless boundary system.
云何無癡善根不繫？
 Why is Wumo’s good roots not rooted in it?
聖無漏無癡善根，名不繫。
 The saint has no faults and no delusion, and his good roots are not tied to his name.
三善根，幾過去、幾未來、幾現在、幾非過去非未來非現在？
 The three roots of good deeds are: how much is the past, how much is the future, how much is the present, and how much is neither the past nor the future nor the present?
一切三分或過去或未來或現在。
 Everything is triangular or past or future or present.
云何無貪善根過去？
 How can there be no greed and good roots in the past?
無貪善根生已滅，名過去。
 The root of good deeds without greed is extinguished and is called the past.
云何無貪善根未來？
 How can there be a future without greed and good roots?
無貪善根未生未出，名未來。
 The root of good deeds without greed is not yet born, so it is called the future.
云何無貪善根現在？
 How come there is no greed and good roots now?
無貪善根生未滅，名現在。
 The roots of good deeds without greed are still alive, so they are called present.
無恚、無癡亦如是。
 The same goes for being without hatred and ignorance.

1.9 - the 4 mahā-bhūtāni: great elements 4dht (dhātu)

[＊]舍利弗阿毘曇[6]論問分大品第九
 [*] Shariputra Abhitan[6] The Ninth Chapter of the Analects
問曰：
 Question:
幾大？
 How old is it?
答曰：
 Answer:
四。
 Four.
何等四？
 How four?
地、水、火、風大。
 The elements of earth, water, fire and wind.
云何地大？
 How big is the cloud?
二地大，內地大、外地大。
 The two places are big, the inland is big and the outer land is big.
云何內地大？
 How big is the mainland?
若身內別堅受堅，骨齒爪髮毛、妍膚肌皮[7]筋、脾腎肝肺心、腸胃大腸小腸、大腹小腹糞穢，此身及餘內受堅，名內地大。
 If there is hardness in other parts of the body, such as the bones, teeth, claws, hair, tender skin, skin, tendons, spleen, kidneys, liver, lungs, heart, stomach, large intestine, small intestine, and feces in the abdomen and lower abdomen, then this body and the rest of the body are hardy, and it is called the inner earth.
云何外地大？
 Why is the cloud so big?
外非受堅，銅鐵鉛錫白鑞、金銀真珠琉璃珂貝璧玉珊瑚、錢性寶貝珠、沙石土鹹鹵石、糞掃灰土地、草木枝葉莖節，及餘外非受堅，名外地大。
 On the outside, copper, iron, lead, tin, pewter, gold, silver, pearls, glazed shells, jade, coral, precious pearls made of money, sand, gravel, soil, brine, dung dust, grass, branches, leaves, stems, and joints, and the rest are not hardened on the outside. , famous in foreign places.
如是內地大、外地大，名地大。
 In this way, the inner land is large, the outer land is large, and the famous land is large.
云何水大？
 Why is the cloud so big?
二水大，內水大、外水大。
 The two water elements are great, internal water is great and external water is great.
云何內水大？
 Why is there so much water in the cloud?
身內受水，膩涎癊、[8]膽肝肪髓腦、脂\xED\xA1\x99\xED\xB9\xBD涕唾膿血小便，及餘身內受水潤等，名內水大。
 If the body receives water, greasy saliva, [8] gallbladder, liver, fat, marrow, brain, fat, mucus, saliva, pus, blood in the urine, and the rest of the body receives water, it is called internal water.
云何外水大？
 Why is there so much water outside the cloud?
若外水膩非受，[1]蘇油生酥、[2]蜜黑石蜜、乳酪[3]酪漿、醪酒甘蔗酒蜜酒，及餘外水膩非受，名外水大。
 If the external water is greasy and is not felt, [1] Su oil produces crisp, [2] honey, black stone honey, cheese, [3] buttermilk, mash, sugar cane wine, mead, and the remaining external water is greasy and is not felt, it is called external water.
如是內水大、外水大，名水大。
 If the internal water is great and the external water is great, then the famous water is great.
云何火大？
 Why is it so hot?
二火大，內火大、外火大。
 The two fires are great, internal fire is great and external fire is great.
云何內火大？
 Why is there so much fire in Yun?
身內火受熱，若熱、能令熱、身熱內燋，若服食飲等消，及餘身內別受火，名內火大。
 If the fire in the body is heated, if it is hot, it can cause heat, and the body will be hot and internal. If it is eliminated by taking food and drinks, and the rest of the body is exposed to fire, it is called internal fire.
云何外火大？
 Why is the fire so great?
外火非受熱，火熱日熱珠熱、舍熱牆熱山熱、穀氣熱草熱木熱、牛\xED\xA1\x87\xED\xB1\x81糞熱，及餘外火熱非受，名外火大。
 The external fire is not heated, the sun is hot, the bead is hot, the house is hot, the wall is hot, the mountain is hot, the valley air is hot, the grass is hot, the wood is hot, the cow dung is hot, and the rest of the external fire is not heated, the name is external fire.
如是內火大、外火大，名火大。
 If the internal fire is great, the external fire is great, the famous fire is great.
云何風大？
 Why is the wind so strong?
二風大，內風大、外風大。
 The second wind is strong, the internal wind is strong and the external wind is strong.
云何內風大？
 Why is there so much wind inside the cloud?
身受風，上風下風、依節風攣躄風骨節遊風、出息入息風，餘內別受風，名內風大。
 The body is affected by wind, the upper wind and lower wind, the wind in the joints, the wind in the joints, the wind in and out of the body, and the wind in the rest of the body is called internal wind.
云何外風大？
 Why is it so windy outside?
外風非受，東風南風西風北風、雜塵風不雜塵風、冷風熱風、黑風旋嵐風動地風，及餘外風非受，名外風大。
 The external wind is not affected by the east wind, the south wind, the west wind and the north wind, the dusty wind but not the dust wind, the cold and hot wind, the black wind, the whirling wind and the ground wind, and the rest of the external wind is not affected, so it is called strong external wind.
如是內風大、外風大，名風[4]大。
 If the internal wind is strong, the external wind is strong, and the famous wind [4] is strong.
四大，幾色、幾非色？
 Four elements, how many colors and how many non-colors?
一切色。
 All colors.
四大，幾可見、幾不可見？
 How often are the four elements visible and how invisible are they?
一切不可見。
 Everything is invisible.
四大，幾有對、幾無對？
 Of the four majors, how many are right and how many are not right?
一切有對。
 Everything is right.
四大，幾聖、幾非聖？
 Of the four majors, how many are saints and how many are not saints?
一切非聖。
 Nothing is holy.
四大，幾有漏、幾無漏？
 Among the four major factors, how often do they have leaks and how often do they not?
一切有漏、一切有愛、一切有求、一切當取、一切有取、一切有勝。
 Everything has outflows, everything has love, everything has desires, everything has to take, everything has taking, everything has victory.
四大，幾受、幾非受？
 The four elements, how much feeling, how much non-feeling?
一切二分或受或非受。
 All dichotomies are either received or not.
云何地大受？
 Where can I get such a big hit?
地大若內，名地大受。
 If the earth is as big as the inner one, the name of the earth is great reception.
云何地大受？
 Where can I get such a big hit?
地大業法煩惱所生報我分攝，名地大受。
 The retribution caused by the troubles of the earth's great karma is called the earth's great suffering.
云何地大非受？
 How could it be so unsatisfactory?
外[5]地大，名地大非受。
 The outer [5] earth is large, and the name of the earth is large, which is not acceptable.
水、火、風大亦如是。
 The same is true for the elements of water, fire, and wind.
四大，幾有報、幾無報？
 For the four majors, how many are rewarded and how often are they not?
一切無報。
 All for nothing.
[6]四大，幾心、幾非心？
 [6] The four elements, how much is the mind and how much is not the mind?
一切非心。
 Everything is not the heart.
四大，幾心相應、幾非心相應？
 How many of the four elements correspond to the mind, and how much do they not correspond to the mind?
一切非心相應。
 Everything is not consistent with the heart.
四大，幾心數、幾非心數？
 How many of the four elements are there in the heart and how many are not in the heart?
一切非心數。
 Everything is not calculated by heart.
四大，幾緣、幾非緣？
 How many of the four elements are destined or not?
一切非緣。
 Everything is unfavorable.
四大，幾共心、幾不共心？
 How much do the four majors share the same mind and how much do they not share the same mind?
一切不共心、一切不隨心轉。
 Nothing is of the same mind, nothing follows the heart.
四大，幾業、幾非業？
 Four majors, how many karma and how many non-karma?
一切非業。
 Everything is non-karma.
四大，幾業相應、幾非業相應？
 Of the four elements, how many karma correspond to them and how many non-karmas correspond to them?
一切非業相應。
 All non-karma corresponds.
四大，幾共業、幾非共業？
 How much do the four major industries share common industries and how much do they not?
一切不共業、一切不隨業轉。
 Everything does not share the same karma, and nothing changes with the karma.
四大，幾因、幾非因？
 How many causes and how many non-causes of the four elements?
一切因。
 All causes.
四大，幾有因、幾無因？
 Of the four elements, how many have causes and how many have no causes?
一切有因、一切有緒、一切有緣、一切有為。
 Everything has a cause, everything has a thread, everything has a destiny, everything has a purpose.
四大，幾知、幾非知？
 Of the four elements, how much do we know and how much do we not know?
一切知，如事知見。
 Knowing everything, knowing everything.
四大，幾識、幾非識？
 Of the four elements, how much is consciousness and how much is non-consciousness?
一切識，如事識；
 All consciousness is like the consciousness of things;
一切了，如事知見。
 All is said and done.
四大，幾斷智知、幾非斷智知？
 Of the four elements, how much is wisdom and knowledge broken, and how much is not wisdom and knowledge?
一切非斷智知。
 Nothing is beyond wisdom.
四大，幾修、幾非修？
 Of the four elements, how many are cultivated and how many are not cultivated?
一切非修。
 Everything is non-cultivation.
四大，幾證、幾非證？
 Of the four elements, how many certificates and how many non-certificates?
一切證，如事知見。
 All proofs are like knowing and seeing things.
四大，幾善、幾不善、幾無記？
 Of the four elements, how many are good, how many are bad, and how many are unmemorable?
一切無記。
 Nothing to remember.
四大，幾學、幾無學、幾非學非無學？
 Among the four majors, there is some learning, some no learning, some no learning and no learning at all?
一切非學非無學。
 Everything is neither learning nor learning.
四大，幾報、幾報法、幾非報非報法？
 Of the four elements, how many are reported, how many are reported, and how many are not reported and how many are not reported?
一切二分或報或非報非報法。
 All dichotomies are either retribution or non-retribution and non-retribution.
云何地大報？
 Where is the big newspaper?
地大受，名地大報。
 The land is greatly affected, and the name of the land is greatly rewarded.
云何地大報？
 Where is the big newspaper?
地大業法煩惱所生報我分攝，名地大報。
 The retribution caused by the troubles of the great karma of the earth is taken by me, and is called the great retribution of the earth.
云何地大非報非報法？
 Why is it so great to repay wrongdoing and repay the Dharma?
外地大，名地大非報非報法。
 The foreign land is big, and the famous land is big, so it is neither retribution nor retribution.
水、火、風大亦如是。
 The same is true for the elements of water, fire, and wind.
四大，幾見斷、幾思惟斷、幾非見斷非思惟斷？
 The four elements are: how much is the judgment of seeing, how much is the judgment of thinking, and how much is the judgment of not seeing but not thinking?
一切非見斷非思惟斷。
 All non-viewing and thinking are non-existent.
四大，幾見斷因、幾思惟斷因、幾非見斷非思惟斷因？
 The four elements are: How often do you see the cause, how often do you think about the cause, how often do you not see the cause, how often do you not think about the cause?
一切三分或見斷因或思惟斷因或非見斷非思惟斷因。
 All three parts are judged by seeing or thinking, or by not seeing or thinking.
云何地大見斷因？
 Where can I see the cause of death?
若見斷法報地大，名地大見斷因。
 If you see that the Dharma-breaking reward is great, the name of the land will be great, and you will see the reason for breaking it.
云何地大思惟斷[7]因？
 Where is the reason for the great thinking and judgment [7]?
思惟斷因法報地大，是名地大思惟斷因。
 The Dharma rewards the great earth by thinking about it, which is called the great earth, thinking about it and cutting off the cause.
云何地大非見斷非思惟斷因？
 How could it be that non-viewing and non-contemplation can determine the cause?
善法報地大非報非報法，名地大非見斷非思惟斷因。
 The retribution of good deeds is the retribution of great non-retribution, and the great retribution of good deeds is not the retribution of retribution.
水、火、風大亦如是。
 The same is true for the elements of water, fire, and wind.
四大，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？
 Of the four elements, how many are the desire realm, how many are the color realm, how many are the colorless realm, and how many are not?
一切二分或欲界繫或色界繫。
 All duality or desire realm system or color realm system.
云何地大欲界繫？
 Where is the great realm of desire?
欲漏有漏地大，名[8]欲界繫。
 The desire leakage has a large leakage ground, which is called [8] desire realm system.
云何地大色界繫？
 Where is the great color realm?
色漏有漏地大，名色界繫。
 The color leakage is as big as the leakage ground, which is called the color boundary system.
水、[9]火、風大亦如是。
 The same is true for the water, [9] fire, and wind elements.
四大，幾過去、幾未來、幾現在？
 The four major ones: how many are in the past, how many are in the future, and how many are now?
一切三分或過去或未來或現在。
 Everything is triangular or past or future or present.
云何地大過去？
 Where did the clouds go?
地大生已滅，名過去。
 The great life of the earth has been destroyed, and its name has passed away.
云何地大未來？
 Where is the future?
地大未生未出，名未來。
 The great earth has not yet been born, so it is called the future.
云何地大現在？
 Where is the cloud now?
地大生未滅，名現在。
 The great birth of the earth has not yet been destroyed, and its name is now.
水、火、風大亦如是。
 The same is true for the elements of water, fire, and wind.

1.10 - the upāsakaha (its 5 samvarāh): 5 precepts of layperson

[＊]舍利弗阿毘曇[＊]論問分優婆塞品第十
 [＊]Sariputra Abhitan[＊]The 10th chapter of the Upasaka class on the topic
問曰：
 Question:
是優婆塞耶？
 Is it Upasaya?
答曰：
 Answer:
是。
 yes.
誰優婆塞？
 Who Upasaka?
是佛優婆塞。
 It is Buddha Upasaka.
何等佛？
 What kind of Buddha?
釋迦牟尼佛。
 Shakyamuni Buddha.
何所[10]勳是優婆塞？
 Why is [10] Xun an Upasaka?
[11]謂法。
 [11] Predicate law.
何等法？
 What kind of law?
離欲。
 Separation from desire.
何等離欲？
 What kind of renunciation?
滅盡。
 annihilation.
何等滅盡？
 What annihilation?
涅槃。
 Nirvana.
齊幾名為優婆塞？
 How many of them are Upasakas?
若人諸根男相具足，心無錯亂，不為苦[12]所逼，欲作優婆塞，向尊上，心向[13]彼為主，依於捨，彼喜樂，彼法輪未轉未有眾僧，口受二教：
 If a person has sufficient male faculties, his mind is not confused, and he is not forced by suffering [12], he desires to be an Upasaka, and he prays to the Lord, and his heart is [13] He is the Lord, he relies on equanimity, he is happy, and the Dharma Wheel is not there. Before there were any monks, I received two teachings orally:
歸依佛、歸依法。
 Take refuge in the Buddha, take refuge in the Dharma.
受此二語已，即名優婆塞。
 Having received these two words, he is called Upasaka.
如偈說：
 As the verse says:
「離垢煩惱使， 證第一常寂，
 "The one who frees himself from defilements and defilements, realizes the first everlasting silence,
[14]降伏稱無量， 為彼提謂說。
 [14] The subjugation is said to be immeasurable, and it is said by Peter.
歸佛及歸法， 離垢無上寶，
 Return to the Buddha and return to the Dharma, the supreme treasure of freedom from defilement,
未有第三寶， 教令依二寶。
 There is no third treasure, so the teachings are based on the second treasure.
非為欲損彼， 大仙無所[15]悋，
 If you don’t want to hurt him, the great immortal is helpless [15].
此法義應爾， 大仙不毀僧。」
 The meaning of this Dharma agrees with you, great immortals will not destroy monks. "
法輪既轉，便有聖眾，即說三語，口受三教：
 As soon as the wheel of Dharma turns, there are saints who speak the three languages ​​and receive the three teachings orally:
歸依佛、歸依法、歸依僧。
 Take refuge in the Buddha, the Dharma, and the Sangha.
受此三語已，即名優婆塞。
 Having received these three words, he is called Upasaka.
如佛說：
 As Buddha said:
「歸依處眾多， 山巖及樹木，
 "There are many refuges, mountains and trees,
園林及神[16]寺， 斯由苦所逼；
 Gardens and temples are forced by suffering;
此歸非安隱， 此歸非為上，
 This return is not for peace and quiet, this return is not for the best,
非歸依此處， 能離一切苦。
 Without taking refuge here, one can escape from all suffering.
若歸佛法僧， 正觀四真諦，
 If you return to the Buddha, Dharma, and Sangha and observe the four true truths,
苦由於集生， 能滅於苦集。
 Suffering arises from the accumulation of suffering, and it can be destroyed by the accumulation of suffering.
八正安隱道， 必至甘露處，
 The eight-fold peaceful and hidden path will lead to the place of nectar.
此歸最為安， 此歸最為上，
 This home is the safest, this home is the best,
歸依於此處， 能離一切苦。」
 By taking refuge here, you can escape all suffering. "
問曰：
 Question:
優婆塞幾戒？
 How many precepts does Upasana give?
答曰：
 Answer:
五。
 five.
何等五？
 How five?
盡壽不殺生，是優婆塞戒。
 Not killing any living being until the end of your life is the Upasaka precept.
盡壽不盜，是優婆塞戒。
 Not stealing until the end of your life is the upasaka precept.
盡壽不邪婬，是優婆塞戒。
 It is the upasaka precept to refrain from sexual immorality until the end of one's life.
盡壽不妄語，是優婆塞戒。
 Not telling lies to the end of your life is the upasaka precept.
盡壽不飲酒，是優婆塞戒。
 Not drinking alcohol until the end of your life is the upasaka precept.
如是優婆塞五戒，盡壽受持不得違犯。
 In this way, the Five Precepts of Upasaka can be observed and upheld throughout one's life without breaking them.
齊幾為持戒優婆塞？
 Qi Ji is a precept-abiding Upasaka?
若優婆塞於此五戒中常持戒，護行、近行、不缺行、不亂行、不[1]濁行、不[2]雜行、隨順戒行，齊是名持戒優婆塞。
 If Upasaka always upholds the precepts among these five precepts, protects the conduct, conducts closely, does not lack conduct, does not conduct disorderly conduct, does not [1] turbid conduct, does not [2] miscellaneous conduct, and follows the precepts, this is called Upasaka who upholds the precepts. .
如[3]偈說：
 As verse [3] says:
「智人能持戒， 悕望於三樂，
 "A wise man can keep the precepts and look forward to the three pleasures.
尊重得利益， 終受天上樂。
 Respect and gain benefits, and ultimately receive heavenly happiness.
[4]見如是等處， 智者能離惡，
 [4] Seeing such places, a wise man can avoid evil,
利根持淨戒， 常得第一樂。」
 With strong roots and pure precepts, you will always get the first happiness. "
云何殺生？
 Why kill?
若生眾生想，故斷眾生命。
 If the thought of sentient beings arises, then the lives of all sentient beings will be cut off.
死時未到、到時未死，教令殺害斷命勿令活，彼語[5]聞已、過彼時已、滅彼生已仆地。
 The time of death has not yet come, and the time of death has not yet come, and the order is to kill, to cut off the order, but not to live. He has heard the words [5], the time has passed, and the life has been destroyed.
如此身業、口業，是眾生，故斷眾生命、當斷、不定斷，彼是殺生業。
 Such physical and verbal karma are sentient beings, so cutting off the lives of all living beings should be cut off, but should not be cut off. This is the karma of killing living beings.
若行彼業者，是名殺生人。
 If you do that kind of thing, it is called killing people.
云何不殺生優婆塞戒？
 Why don't you take upasaka's precepts by killing?
[6]若於彼業不樂、遠離、不作、護不犯、斷根、捨不善、堪忍行善，名不殺生是優婆塞戒。
 [6] If you are not happy with that karma, stay away from it, do not do it, protect it and do not commit it, cut off its roots, give up bad deeds, and tolerate doing good deeds, it is called not to kill, and this is the upasaka precept.
如佛說：
 As Buddha said:
「不殺亦不教， 亦不勸他殺，
 "I don't kill, I don't teach, I don't advise him to kill,
諸定及驚怖， 及與大名稱，
 All concentration and fear, and great names,
[7]於一切眾生， 盡捨諸刀杖。」
 [7] To all sentient beings, give up all swords and sticks. "
云何不與取？
 Why not take it with you?
若有人不與取，若村中若山澤，不與，盜心取他物。
 If someone refuses to take it, it is like a mountain in the village, and if you don't give it, you steal your heart and take something else.
若共他行、若共相交劫取他物想，起盜心、悕望、愛護、作己有。
 If we act together with others, if we interact with each other and rob others, we will have the desire to steal, yearn for, cherish, and make it our own.
如是身業、口業，取去取來，離本家、移處、壞封幟、出界，彼業是不與取。
 Such karma of the body and speech cannot be taken away from one's own family, moved to another place, damaged one's title, or left one's boundary.
若行彼業者，名不與取人。
 If you practice that kind of business, your name will not be given to others.
云何不盜是優婆塞戒？
 Why not steal the Upasaka Precepts?
於彼業不樂、遠離、不作、護戒不犯、斷根、捨不善根、堪忍行善，是名不盜優婆塞戒。
 Being dissatisfied with the karma, staying away from it, refraining from doing it, protecting the precepts and not violating them, cutting off the roots, letting go of the unwholesome roots, and being able to tolerate doing good deeds, this is called the precept of non-stealing Upasaka.
如佛說：
 As Buddha said:
「不盜亦不教， 不取不持去，
 "Neither steal nor teach, neither take nor hold on to,
亦不勸他取， 離諸不與取。」
 Don't advise him to take it, and stay away from those who don't take it. "
云何邪婬？
 Why is this so immoral?
若有邪行人，若有母護、父護、兄護、弟護、姊護、妹護、自護、法護、姓護、親里護、信要護，乃至花鬘護，若共如此宿、[8]共行欲法；
 If there is a wrongdoer, if there is a mother's guardian, a father's guardian, an elder brother's guardian, a younger brother's guardian, a sister's guardian, a younger sister's guardian, a self-protector, a Dharma protector, a surname protector, a close relative protector, a trustworthy protector, or even a flower garland protector, if all of them are like this. Su, [8] perform the desired method together;
若自妻非道行，彼業是邪行。
 If one's own wife behaves inappropriately, her karma is evil.
若[9]行彼業者，是名邪行人。
 If [9] you do that, you are called a wrongdoer.
云何不邪婬是優婆塞戒？
 Why isn't sexual immorality an Upasaka precept?
若於彼業不樂、遠離、不作、護戒不犯、斷根、捨不善、堪忍行善，是名不邪婬是優婆塞戒。
 If you are not happy with the karma, stay away from it, do not do it, protect the precepts and do not violate them, cut off the roots, renounce unwholesome deeds, and tolerate doing good deeds, this is called refraining from sexual immorality and Upasaka precepts.
如佛說：
 As Buddha said:
「離婬不淨行， 觀欲如火坑，
 "Abandoning sexual immorality and impure conduct, contemplating desires like a pit of fire,
雖未能離欲， 足不犯他妻。」
 Although he couldn't get rid of sexual desire, it was enough not to offend his wife. "
云何妄語？
 Why are you lying?
若有人妄語，若伴中、眾中、親里中、貴人中、國主前，若人倩人為證，如所知說。
 If someone speaks lies, if it is in the company of others, in the crowd, in the presence of relatives, in the presence of nobles, in the presence of the lord of the country, or in the presence of a beautiful woman as a witness, say it as you know.
彼人不知言知、知言不知、見言不見、不見言見，若自為為他，若為財於眾中故作妄語，隱所忍、隱所欲、隱所覺、隱所想、隱心知，不見言見、見言[10]不見、不聞言聞、聞言不聞、不覺言覺、覺言不覺、不識言識、識言不識，先欲妄語、語時知妄語、語竟知妄語。
 That person does not know what he says, knows what he says but does not know, sees what he says but does not see, and does not see what he sees, if he is acting for himself or others, if he lies among others for the sake of wealth, he hides what he endures, hides what he desires, hides what he feels, hides what he thinks, Hidden mind knows, does not see the words, sees the words [10] does not see, does not hear the words, hears the words, does not hear the words, does not realize the words, does not realize the words, does not know the words, knows the words but does not know, first desires to lie and speak When you know you are lying, you know you are lying when you speak.
如是虛誑意，以為財故，若集聲音句言語口教，是妄語業。
 Such deception, in the name of wealth, if you gather your voices, sentences, and words to teach, this is a deceitful act.
若行彼業者，是名妄語人。
 If you practice that kind of thing, you are called a liar.
云何不妄語是優婆塞戒？
 Why don't you lie and say that this is Upasaka's precepts?
於彼業不樂、遠離、不作、護戒不犯、斷根、捨不善、堪忍行善，是名不妄語是優婆塞戒。
 To be displeased with the karma, to stay away from it, not to do it, to protect the precepts not to violate them, to cut off the roots, to renounce unwholesome deeds, and to tolerate doing good deeds is called not to lie, and this is the upasaka precept.
如佛說：
 As Buddha said:
「若伴若眾中， 一一不妄語，
 "If you are with everyone, no one will tell lies.
不說不勸教， 離一切虛妄。」
 Do not speak or advise, stay away from all falsehood. "
云何飲酒放逸處？
 Where is the place to drink and relax?
若有飲酒放逸處，若酒、醪酒、甘蔗酒、蒲桃酒、蜜酒，及餘物酒，若飲酒若愛樂[11]酒灑身乃至草葉一[12]渧，彼業是飲酒放逸處。
 If there is a place where drinking is indulgent, such as wine, mash wine, sugar cane wine, rose wine, mead, and residual wine, if drinking is like a pleasure, [11] the wine is sprinkled all over the body, even to a blade of grass [12], this is the deed It is a place for drinking and relaxation.
若行彼業者，是名飲酒放逸人。
 If you practice this kind of thing, you are called a drunkard and a loose person.
云何不飲酒不放逸是優婆塞戒？
 Why is it an upasaka precept not to drink alcohol and not to indulge in excess?
若於彼業不樂、遠離、不作、護戒不犯、斷根、捨不善根、堪忍行善，名不飲酒不放逸處是優婆塞戒。
 If you are not happy with the karma, stay away from it, do not do it, protect the precepts and do not violate them, cut off the roots, abandon the unwholesome roots, and tolerate doing good deeds, it is called upasaka precepts not to drink alcohol and not to indulge in leisure.
如佛說：
 As Buddha said:
「聖言當離酒， 亦勿與他酒，
 "The Holy Word should abstain from wine, and do not drink with him,
不飲不勸樂， 知此放逸處。
 Don't drink and don't encourage fun, I know this place of relaxation.
知此不善門， 憍慠愚者然，
 Knowing this unwholesome door is like a foolish fool.
知此處不善， 戒德自防護。
 Knowing that this is not good, one must be virtuous to protect oneself.
不[13]殺亦不盜， 實語不飲酒，
 Neither [13] kill nor steal, nor drink wine in truth,
不婬斷欲法， 不夜非時食。
 The method of abstaining from sexual intercourse and abstaining from sexual desire is to avoid eating at night and at odd times.
謙卑不高床， 息聽止觀樂，
 Humility is not a high bed, stop listening and watch music,
不花鬘塗香， 如是名八齋。
 If there is no flower in the garland to apply fragrance, this is called Ba Zhai.
隨彼時持齋， 智人隨食施，
 Keep fasting at that time, and wise people will give alms according to their food.
飲食供養僧， 不放逸貪著。
 Make offerings to the monks with food and drink, and do not indulge in indulgence or greed.
供養於父母， 如法求財物，
 Provide support to parents, seek wealth and wealth according to the law,
以自修家業， 得生日光天。」
 To cultivate one's own family business, one can have a bright future. "
五戒，幾色、幾非色？
 Five precepts, how many colors and how many non-colors?
一切色。
 All colors.
五戒，幾可見、幾不可見？
 How often are the five precepts visible or invisible?
一切不可見。
 Everything is invisible.
五戒，幾有對、幾無對？
 How many of the five precepts are correct and how many are not correct?
一切無對。
 Nothing is right.
五戒，幾聖、幾非聖？
 How many of the five precepts are holy and how many are not holy?
一切非聖。
 Nothing is holy.
五戒，幾有漏、幾無漏？
 How many of the five precepts are there and how many are not?
一切有漏、一切有愛、一切有求、一切當取、一切有取、一切有勝。
 Everything has outflows, everything has love, everything has desires, everything has to take, everything has taking, everything has victory.
五戒，幾受、幾非受？
 Five precepts, how many feelings are there and how many are not feelings?
一切非受、一切外。
 Nothing is felt, nothing is external.
五戒，幾有報、幾無報？
 For the Five Precepts, how often are there rewards and how often are there no rewards?
一切有報。
 Everything pays off.
五戒，幾心、幾非心？
 The five precepts, how much is the mind and how much is not the mind?
一切非心。
 Everything is not the heart.
五戒，幾心相應、幾非心相應？
 How many of the five precepts correspond to the mind and how much do they not correspond to the mind?
一切非心相應。
 Everything is not consistent with the heart.
五戒，幾心數、幾非心數？
 How many of the five precepts are there in the heart and how many are not in the heart?
一切非心數。
 Everything is not calculated by heart.
五戒，幾緣、幾非緣？
 How many precepts are there or not?
一切非緣。
 Everything is unfavorable.
五戒，幾共心、幾不共心？
 How many of the five precepts do we share and how many do we not share the same mind?
一切不共心、一切不隨心轉。
 Nothing is of the same mind, nothing follows the heart.
五戒，幾業、幾非業？
 Five precepts, how many karmas and how many non-karmas?
一切業。
 All karma.
五戒，幾業相應、幾非業相應？
 For the five precepts, how many karma correspond to them and how many non-karmas correspond to them?
一切非業相應。
 All non-karma corresponds.
五戒，幾共業、幾非共業？
 How many of the Five Precepts share common karma and how many do not?
一切不共業、一切不隨業轉。
 Everything does not share the same karma, and nothing changes with the karma.
五戒，幾因、幾非因？
 How many causes and how many non-causes are there for the Five Precepts?
一切因。
 All causes.
五戒，幾有因、幾無因？
 How many of the five precepts have causes and how many have no causes?
一切有因、一切有緒、一切有緣、一切有為。
 Everything has a cause, everything has a thread, everything has a destiny, everything has a purpose.
五戒，幾知、幾非知？
 How much do we know about the Five Precepts? How much do we not know?
一切知，如事知見。
 Knowing everything, knowing everything.
五戒，幾識、幾非識？
 Five precepts, how much consciousness and how much non-consciousness?
一切識，意識如事識；
 All consciousness, consciousness is like the consciousness of things;
一切解、一切了。
 Everything is solved, everything is solved.
五戒，幾斷智知、幾非斷智知？
 How many of the five precepts cut off wisdom and knowledge, and how many do they not cut off wisdom and knowledge?
一切非斷智[1]知。
 Everything is not known by Duan Zhi [1].
五戒，幾修、幾非修？
 How often should we practice the Five Precepts and how often should we not practice them?
一切修。
 Repair everything.
五戒，幾證、幾非證？
 How many of the five precepts are certified and how many are not?
一切證，知見如事。
 All proofs, knowledge and seeing are like things.
五戒，幾善、幾不善、幾無記？
 Of the five precepts, how many are good, how many are bad, and how many are useless?
一切善。
 All good.
五戒，幾學、幾無學、幾非學非無學？
 In the Five Precepts, how much is learned, how much is not learned, how much is not learned, and how much is not learned?
一切非學非無學。
 Everything is neither learning nor learning.
五戒，幾報、幾報法、幾非報非報法？
 Among the five precepts, how many are retributive, how many are retributive, and how many are non-retributive and non-retributive?
一切報法。
 All retribution.
五戒，幾見斷、幾思惟斷、幾非見斷非思惟斷？
 Among the five precepts, how often do you see it, how often do you think about it, and how often do you not see it but don’t think about it?
一切非見斷非思惟斷。
 All non-viewing and thinking are non-existent.
五戒，幾見斷因、幾思惟斷因、幾非見斷非思惟斷因？
 Of the five precepts, how often do you see the cause, how often do you think about it, and how often do you not see it but don’t think about it?
一切非見斷非思惟斷因。
 All non-viewing and non-thinking can determine the cause.
五戒，幾欲界繫、幾色界繫、幾無色界繫、幾不繫？
 Of the five precepts, how many are related to the desire realm, how many are related to the color realm, how many are related to the colorless realm, and how many are not related to it?
一切欲界繫。
 All desires are related.
五戒，幾過去、幾未來、幾現在、幾非過去非未來非現在？
 The Five Precepts: How much is the past, how much is the future, how much is the present, how much is neither the past nor the future, nor how much is the present?
一切三分或過去或未來或現在。
 Everything is triangular or past or future or present.
云何不殺[2]戒過去？
 Why don't you just kill [2] and quit?
不殺戒生已滅，名過去。
 The precept of not killing has been extinguished, and its name has passed.
云何不殺戒未來？
 Why not kill the future?
不殺戒未生未出，名未來。
 The precept of refraining from killing is called the future.
云何不殺戒現在？
 Why don't you kill him now?
不殺戒生未滅，名現在。
 The precept of not killing has not yet been extinguished, and its name is now.
乃至不飲酒不放逸戒亦如是。
 Even if you don't drink alcohol and don't indulge in precepts, it's the same.
舍利弗阿毘曇論卷第六[3](問分[4]第一十品竟)
 Shariputra Abhitan's Treatise Volume Six [3] (Question Point [4] The Tenth Rank)
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2 - Apraśnaka

2.1 - dhātuḥ: element/realm

T1548 舍利弗阿毘曇論卷/篇章 七
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 7
舍利弗阿毘曇[5]論卷第[6]七
 Shariputra Abhitan [5] Treatise Volume [6] Seven
[＊]姚秦[＊]罽賓三藏[＊]曇摩耶舍共[＊]曇摩崛多等譯
 [＊]Yao Qin [＊] Jibin Sanzang [＊] Tamaya Shegong [＊] Tanmo Juduo and others translated
非問分界品第一
 No. 1 in non-critical products
色界、非色界。
 The realm of form and the realm of non-form.
可見界、不可見界。
 The visible world and the invisible world.
有對界、無對界。
 There is a right boundary and there is no right boundary.
聖界、非聖界。
 Holy world, non-holy world.
有漏界、無漏界。
 There is a leakage boundary and there is no leakage boundary.
有愛界、無愛界。
 There is a world of love and a world of no love.
有求界、無求界。
 There is a realm of seeking and a realm of no seeking.
當取界、非當取界。
 The boundaries should be set and the boundaries should not be set.
有取界、無取界。
 There are boundaries and there are no boundaries.
有勝界、無勝界。
 There is a realm of victory and there is no realm of victory.
有[7]受界、非[＊]受界。
 There are [7] receiving realms and non-[*] receiving realms.
內[8]界、外界。
 Inner [8] world, outside world.
有報界、無報界。
 There is a world of rewards and there is no world of rewards.
心界、非心界。
 The realm of the mind and the realm of the non-mind.
心相應界、非心相應界。
 The realm corresponding to the heart and the realm corresponding to the non-heart.
心數界、非心數界。
 The realm of mental numbers and the realm of non-mental numbers.
緣界、非緣界。
 Destined world and non-destined world.
共心界、非共心界。
 The realm of shared minds and the realm of non-shared minds.
隨心轉界、不隨心轉界。
 Change the world according to your heart, and change the world not according to your heart.
業界、非業界。
 Industry, non-industry.
業報界、非業報界。
 The world of karma and the world of non-karma.
業相應界、非業相應界、非業相應非非業相應界。
 The realm corresponding to karma, the realm corresponding to non-karma, and the realm corresponding to non-karma and non-karma.
共業界、不共業界。
 The world of communism and the world of non-communism.
隨業轉界、非隨業轉界。
 Change the world according to the industry, change the world according to the industry.
因界、非因界。
 Caused world and non-caused world.
有因界、無因界。
 Caused realm and uncaused realm.
有緒界、無緒界。
 There is a world of emotions and there is no world of emotions.
有緣界、無緣界。
 There are predestined realms and undestined realms.
有為界、無為界。
 The realm of action and the realm of inaction.
[9]智界、非智界。
 [9] Intellectual world and non-intelligent world.
識界、非識界。
 The realm of consciousness and the realm of non-consciousness.
解界、非解界。
 Interpretation and non-interpretation.
了界、非了界。
 Out of bounds, out of bounds.
斷智知界、非斷智知界。
 The world of knowledge that is cut off from wisdom and the world that is not cut off from wisdom.
斷界、非斷界。
 Interrupted and non-interrupted.
修界、非修界。
 Cultivation realm, non-cultivation realm.
證界、非證界。
 Enlightenment realm and non-enlightenment realm.
有餘涅槃界、無餘涅槃界。
 There is a realm of nirvana that remains, and there is a realm of nirvana that has no remainder.
善界、不善界、無記界。
 The wholesome world, the unwholesome world, and the unrecorded world.
學界、無學界、非學非無學界。
 Academic world, no academic world, non-academic world, non-academic world.
報界、報法界、非報非報法界。
 The world of reporting, the world of reporting, and the world of non-reporting and non-reporting.
見斷界、思惟斷界、非見斷非思惟斷界。
 The boundary between seeing and thinking is broken, and the boundary between non-seeing and non-thinking is broken.
見斷因界、思惟斷因界、非見斷非思惟斷因界。
 Seeing cuts off the cause realm, thinking cuts off the cause realm, and non-seeing cuts off the non-thinking cause realm.
卑界、中界、勝界。
 The humble realm, the middle realm, and the superior realm.
麁界、細界。
 Jijie, Xijie.
微界、發界、[10]出界、度界、勤界、持界、出界、斷界、離欲界、滅界。
 Micro realm, hair realm, [10] go out of the realm, save the realm, diligent realm, hold on to the realm, go out of the realm, cut off the realm, leave the realm of desires, and destroy the realm.
欲界、色界、無色界。
 The realm of desire, the realm of color, and the realm of formlessness.
色界、非色界。
 The realm of form and the realm of non-form.
滅界、三出界。
 Destroy the world and go out of the world three times.
過去界、未來界、現在界、非過去非未來非現在界。
 Past world, future world, present world, neither past nor future nor present world.
過去境界界、未來境界界、現在境界界、非過去非未來非現在境界界。
 The realm of the past, the realm of the future, the realm of the present, the realm of neither the past nor the future nor the present.
欲界繫界、色界繫界、無色界繫界、不繫界。
 The realm of desire is related to the realm, the realm of form is related to the realm, the realm of formlessness is related to the realm, and the realm of non-form is related to the realm.
色[11]界、受界、想界、行界、[12]識界。
 Form [11] world, receiving world, thought world, action world, [12] consciousness world.
五出界、六出界。
 Five out of bounds, six out of bounds.
地界、水界、火界、風界、[13]空界、[14]識界。
 Earth realm, water realm, fire realm, wind realm, [13] space realm, [14] consciousness realm.
樂界、苦界、喜界、憂界、捨界。
 The realm of happiness, the realm of suffering, the realm of joy, the realm of sorrow, and the realm of equanimity.
無明界、[15]欲界、恚界、害界。
 The realm of ignorance, [15] the realm of desire, the realm of hatred, and the realm of harm.
出界、不恚界、不害界、光界、淨界。
 The realm of transcendence, the realm of non-hate, the realm of non-harm, the realm of light, and the realm of purity.
色界、空處界、識處界、不用處界、非想非非想處界。
 The realm of form, the realm of emptiness, the realm of consciousness, the realm of no use, and the realm of non-perception and non-perception.
十八界。
 Eighteen realms.
云何色界？
 Where is the color world?
法若色，是名色界。
 Dharma is like form, which is the realm of name and form.
云何非色界？
 Why is it not the realm of color?
法非色，是名非色界。
 Dharma is not color, it is the realm of non-form.
云何可見界？
 How can we see the boundary?
色入，是名可見界。
 The entrance of color is called the visible world.
云何不可見界？
 Why can't clouds be seen?
除色入，餘法，是名不可見界。
 Except for the entry of form, the remaining Dharma is called the invisible realm.
云何有對界？
 How can there be an opposite boundary?
十色入，是名有對界。
 When the ten colors enter, it is called having the opposite realm.
云何無對界？
 Why is there no right boundary?
意入、法入，是名無對界。
 The entry of the mind and the entry of the law is called the non-opposite realm.
云何聖界？
 Where is the holy world?
若法無漏，是名聖界。
 If there are no leaks in the Dharma, it is called the holy realm.
云何非聖界？
 Why is it not the holy world?
若法有漏，是名非聖界。
 If there is any leakage in the Dharma, it is called non-holy realm.
云何有漏界？
 Why is there any leakage in the cloud?
若法有愛，是名有漏界。
 If there is love in the Dharma, it is called the realm of leakage.
云何無漏界？
 Why is there no boundary leakage?
若法無愛，是名無漏界。
 If there is no love in the Dharma, it is called the realm of no leakage.
云何有愛界？
 How can there be a world of love?
若法有求，是名有愛界。
 If the Dharma has pursuit, it is called the realm of love.
云何無愛界？
 Why is there no world of love?
若法無求，是名無愛界。
 If there is no pursuit of the Dharma, it is called a world without love.
云何有求界？
 Why do you want to seek a boundary?
若法當取，是名有求界。
 If the law should be taken, this is called the realm of seeking.
云何無求界？
 Why don't you seek a boundary?
若法[16]非當取，是名無求界。
 If the Dharma [16] should not be taken, it is called the realm of no pursuit.
云何當取界？
 Why should clouds be bounded?
若法有取，是名當取界。
 If the Dharma has access, it is called the realm of access.
云何非當取界？
 Why should we take the boundary?
若法無取，是名非當取界。
 If the Dharma has no access, it is called the realm of non-apprehension.
云何有取界？
 Why is there any boundary?
若法有勝，是名有取界。
 If the Dharma has victory, it is called the realm of attainment.
云何無取界？
 Why is there no boundary?
若法無勝，是名無取界。
 If the Dharma has no victory, it is called no boundary.
云何有勝界？
 How can there be a realm of victory?
若法有取，是名有勝界。
 If the Dharma has access, it is called the realm of excellence.
云何無勝界？
 Why is there no realm of victory?
若法無取，是名無勝界。
 If there is no access to the Dharma, it is called the realm of no realm.
云何有勝界？
 How can there be a realm of victory?
若法界，有餘界勝妙過上，是名有勝界。
 If there is a Dharma Realm, there is a realm that is more wonderful than the above, it is called a realm of excellence.
云何無勝界？
 Why is there no realm of victory?
若法界，無餘界勝妙過上，是名無勝界。
 If there is a Dharma Realm, the No Remaining Realm is more wonderful than anything else, it is called the Infinite Realm.
云何受界？
 How can Yun be bounded?
若[1]法內，是名受界。
 If [1] is within the Dharma, this is called the receiving realm.
云何非受界？
 Yun Hefei is bounded?
若法外，是名非受界。
 If it is outside the law, it is called the non-receiving realm.
云何內界？
 Where is the inner world?
若法受，是名內界。
 If the Dharma is received, it is called the inner realm.
云何外界？
 Where is the outside world?
若法非受，是名外界。
 If the Dharma is not received, it is called the external world.
云何有報界？
 Why is there a newspaper?
若法報法，是名有報界。
 If the Dharma repays the Dharma, this is called the realm of retribution.
云何無報界？
 Why is there no newspaper world?
若法報、若[2]非報非報法，是名無報界。
 If there is retribution, if [2] it is not retribution, it is not retribution. This is called the realm of no retribution.
云何心界？
 Where is the inner world?
意入，是名心界。
 Intention is the realm of mind.
云何非心界？
 Why is this not the realm of the heart?
除意[3]入餘法，是名非心界。
 Excluding the mind [3] and entering the remaining dharmas is called the non-mind realm.
云何心相應界？
 Why does Yunxin correspond to the world?
若法心數，是名心相應界。
 If the Dharma mind is numbered, it is the realm corresponding to the name and mind.
云何非心相應界？
 Why is it not the corresponding realm of mind?
若法非心數，是名非心相應界。
 If the Dharma is not the number of the mind, it is called the realm corresponding to the non-mind.
云何心數界？
 Why is Yun Xin Shu Realm?
除心餘緣法，是名心數界。
 The method of eliminating the remaining conditions of the mind is called the realm of the number of minds.
云何非心數界？
 Why is this not the realm of mental numbers?
若法非緣及心，是名非心數界。
 If the Dharma has no condition and reaches the mind, it is called the non-mind realm.
云何緣界？
 Where does the cloud come from?
若法取相及心，是名緣界。
 If the dharma takes the form and reaches the mind, it is called the realm of conditions.
云何非緣界？
 Why is it not the realm of fate?
除心餘非心數法，是名非緣界。
 Except for the mind, what is left is not the number of minds, which is called the non-conditioned realm.
云何共心界？
 How can we share the world of hearts?
若[4]法隨心轉、共心生共住共滅，是名共心界。
 If [4] the Dharma changes according to the mind, and the common mind arises, lives, and perishes together, this is called the common mind realm.
云何非共心界？
 Why is this not the common mind realm?
若法不隨心轉、不共心生不共住不共滅，是名不共心界。
 If the Dharma does not follow the mind, arises, lives, or perishes together, this is called the realm of inconsistent minds.
云何隨心轉界？
 Why do you want to change the world at will?
若法共心生共住共滅，是名隨心轉界。
 If the Dharma arises, lives, and perishes together in the same mind, this is called turning around the world according to the mind.
云何不隨心轉界？
 Why don't you change the world as you please?
若法不共心生不共住不共滅，是名不隨心轉界。
 If the Dharma does not coexist with the mind, does not coexist, and does not coexist, nor does it coexist, it is called not following the mind.
云何業界？
 In what industry?
身業口業意業，是名業界。
 The karma of the body, speech, and mind is the name of the karma.
云何非業界？
 Why is Yun not in the industry?
除身業口業意業，餘法是名非業界。
 Apart from physical, verbal, and mental karma, the remaining dharma is called non-karma.
云何業報界？
 Why is it in the newspaper industry?
若法[5]愛若法善報，是名業報界。
 If you love the Dharma [5] If you love the Dharma, you will be rewarded with good deeds. This is the realm of karmic rewards.
云何非業報界？
 Why is this not the industry?
若法[6]報、若非報非報法，是名非業報界。
 If the law [6] repays, if it is not retribution, it is not retribution. This is called the realm of non-karma retribution.
云何業相應界？
 Why does the cloud industry correspond to the industry?
若法[7]思相應，是名業相應界。
 If the Dharma [7] is corresponding to thoughts, it is called the realm of corresponding karma.
云何非業相應界？
 Why is this not the corresponding industry?
若法非思相應，是名非業相應界。
 If the Dharma does not correspond to thoughts, it is called the realm of non-karma correspondence.
云何非業相應非非業相應界？
 Why should non-karma correspond to non-karma and non-karma correspond to the world?
思，是名非業相應非非業相應界。
 Thinking about it, this is called the realm of non-karma corresponding and non-karma corresponding.
云何共業界？
 How can we share the world?
若法隨業轉、共業生共住共滅，是名共業界。
 If the law changes with the karma, and the common karma arises, lives, and perishes together, this is called the common realm.
云何不共業界？
 Why don't we share the world?
若法不隨業轉、不共業生不共住不共滅，是名不共業界。
 If the Dharma does not change with the karma, if the karma does not arise, live together, or perish together, it is called a realm of non-community.
云何隨業轉界？
 Why do you want to change careers?
若法共業生共住共滅，是名隨業轉界。
 If the Dharma's common karma arises, lives, and dies together, this is called the transition of realms along with the karma.
云何不隨業轉界？
 Why not just change careers?
若法不共業生不共住不共滅，是名不隨業轉[8]界。
 If the Dharma does not share the same karma, arises, does not live together, and does not die together, this is called the realm of not following the karma [8].
云何因界？
 Why does the cloud cause the world?
若法緣、若法非緣有報、若法非緣，除得果，餘善報及四大，是名因界。
 If the Dharma is predestined, if the Dharma is not predestined, there will be retribution. If the Dharma is not predestined, in addition to the result, the remaining good rewards will reach the four elements. This is called the realm of causes.
云何非因界？
 Why is it not the realm of causes?
若法非緣無報不共業得果，是名非因界。
 If the Dharma is not predestined, has no retribution, and does not have common karma and results, it is called the non-caused realm.
云何有因界？
 Why does the cloud have a realm of causes?
若法有緒，是名有因界。
 If the law has threads, it is called the realm of causes.
云何無因界？
 Why is there no cause world?
若法無緒，是名無因界。
 If the Dharma has no thread, it is called the causeless realm.
云何有緒界？
 How can there be a realm of emotions?
若法有緣，是名有緒界。
 If the Dharma has a predestined relationship, it is called a predestined realm.
云何無緒界？
 Why is there no realm of emotions?
若法無緣，是名無緒界。
 If the Dharma has no predestined relationship, it is called the realm of no thread.
云何有緣界？
 Why is there a destiny?
若法有為，是名有緣界。
 If the law is conditioned, it is called the conditioned realm.
云何無緣界？
 Why is there no destiny?
若法無為，是名無緣界。
 If the Dharma is inactive, it is called the realm of no condition.
云何有為界？
 Why is there any boundary?
若法有緣，是名有為界。
 If the Dharma is predestined, it is called the conditioned realm.
云何無為界？
 Why is there no boundary?
若法無緣，是名無為界。
 If the Dharma has no predestined relationship, it is called the realm of inaction.
云何知界？
 How can one know the world?
一切法知如事知見，是名知界。
 All knowledge of the Dharma is like knowing and seeing things. This is called the realm of knowledge.
云何非知界？
 Why is this not the realm of knowledge?
無非知界。
 Nothing but knowledge.
復次說，一切法非知如事知見，是名非知界。
 Again, all dharmas are not known, such as knowing and seeing things. This is called the realm of non-knowledge.
云何識界？
 How can I know the world?
一切法識意識如事識，是名識界。
 All Dharma consciousness is like event consciousness, which is the world of consciousness.
云何非識界？
 Why is it not the realm of consciousness?
無非識界。
 It is nothing more than the realm of knowledge.
復次說，一切法非識意識如事識，是名非識界。
 Again, all dharmas and non-consciousness consciousness are like the consciousness of things, which is called the realm of non-consciousness.
云何解界？
 How can the world be resolved?
一切法解如事知見，是名解界。
 The interpretation of all dharma is like knowing and seeing things. This is called the realm of interpretation.
云何非解界？
 Yun He Fei Jiejie?
無非解界。
 It’s nothing more than unraveling.
復次說，一切法非解如事知見，是名非解界。
 It is said again that all dharmas cannot be understood, such as knowing and seeing things. This is called the realm of non-interpretation.
云何了界？
 Where does the cloud end?
一切[9]法了如事知見，是名了界。
 All [9] laws are as clear as knowing and seeing things, which is called the realm.
云何非了界？
 Yun Hefei has crossed the line?
無非了界。
 Nothing more than a boundary.
復次說，一切法非了如事知見，是名非了界。
 It is said again that all dharmas are out of bounds, just like knowing and seeing things, right and wrong are out of bounds.
云何斷智知界？
 How can we cut off the realm of wisdom and knowledge?
若法不善，是名斷智知界。
 If the Dharma is not good, it is called cutting off the realm of wisdom and knowledge.
云何非斷智知界？
 Why is it that we have cut off the realm of wisdom and knowledge?
若法善、若無記，是名非斷智知界。
 If the Dharma is good, but if it is not remembered, this is called the realm of non-judgmental knowledge.
云何斷界？
 Why is the boundary broken?
若法不善，是[10]名斷界。
 If the law is not good, it is [10] called a broken boundary.
云何非斷界？
 Yun Hefei breaks the boundary?
若法善、若無記，是名非斷界。
 If the Dharma is good and if there is no memory, this is called non-breaking boundary.
云何修界？
 Why do you want to build a world?
若法善，是名修界。
 If the Dharma is good, it is called the realm of cultivation.
云何非修界？
 Why is it not cultivating the world?
若法不善、無記，是名非修界。
 If the Dharma is not good and has no memory, it is called non-cultivation.
云何證界？
 How to prove the world?
一切法證如事知見，是名證界。
 All legal evidence is like knowing and seeing things, this is called the realm of evidence.
云何非證界？
 Why is this not the realm of enlightenment?
無非證界。
 It is nothing but the realm of enlightenment.
復次說，一切法非證如事知見，是名非證界。
 It is said again that all dharmas are not realized, such as knowing and seeing things. This is called the realm of non-enlightenment.
云何有餘涅槃界？
 How can there be any remaining realm of nirvana?
如世尊說：
 As the Blessed One said:
云何彼是二涅槃界？
 Where is the second realm of nirvana?
何等二？
 How two?
有餘涅槃界、無餘涅槃界。
 There is a realm of nirvana that remains, and there is a realm of nirvana that has no remainder.
云何有餘涅[11]槃？
 How can there be any remaining nirvana [11]?
謂此比丘阿羅漢，諸漏盡、所作竟、捨於重擔、逮得己利。
 It is said that this bhikkhu, Arahant, has eliminated all omissions, accomplished all his deeds, given up heavy burdens, and gained self-interest.
是盡有煩惱[12]正智，得解諸陰界入，以宿業緣住故，以心受諸苦樂，有適意不適意，是名有餘涅槃界。
 There are all troubles [12] with correct wisdom, and you can understand that all the netherworlds enter, and because of the past karma, you can experience all kinds of pain and joy with your heart, whether you like it or not. This is called the remaining nirvana realm.
云何無餘涅槃界？
 Why is there no nirvana realm left?
謂比丘五陰滅，未來五陰不復續生，是名無餘涅槃界。
 It is said that the five negative states of a bhikkhu are destroyed, and the five negative feelings will no longer continue to reappear in the future. This is called the realm of Nirvana without any residue.
云何[13]善界？
 What is the good world [13]?
[14]若[15]法修，是名善界。
 [14] If [15] the Dharma is cultivated, it is called a good realm.
云何不善界？
 Why not be a good person?
若法斷，是名不善界。
 If the law is broken, it is called an unwholesome realm.
云何無記界？
 Why is there such a thing as Wujijie?
若法受、若法[16]非報非報法，是名無記界。
 If the law is received, if the law [16] is neither retribution nor retribution, this is called the unrecorded realm.
云何學界？
 Where is the academic world?
若法[17]聖非無學，是名學界。
 If the law [17] is not without learning, it is the name of the academic world.
云何無學界？
 Why is there no academic world?
若法聖非學，是名無學界。
 If the sage of the Dharma is not a scholar, it is called a world without a scholar.
云何非學非無學界？
 Why is it neither learning nor learning?
若法非聖，是名非學非無學界。
 If the Dharma is not holy, it is called neither learning nor learning.
云何報界？
 How to report to the world?
若法受、若法善報，是名報界。
 If the Dharma is received, if the Dharma is repaid well, this is called the realm of retribution.
云何報法界？
 How can I repay the Dharma Realm?
若法有報，是名報法界。
 If the law has retribution, it is called retribution to the Dharma Realm.
云何非報非報法界？
 Why is it not retribution or retribution to the Dharma Realm?
若法無記、非我[1]分攝，是名非報非報法界。
 If the Dharma has no memory and is not captured by me [1], it is called non-retribution and non-retribution to the Dharma Realm.
云何見斷界？
 How can I see the boundary?
若法不善非思惟斷，是名見斷界。
 If the Dharma is not good, it is not judged by thinking, it is called the realm of seeing.
云何思惟斷界？
 Why do you think about breaking the boundary?
若法不善非見斷，是名思惟斷界。
 If the Dharma is not good, it is not broken by seeing. This is called thinking of the broken world.
云何非見斷非思惟斷界？
 How can it be that seeing and thinking are not cutting off boundaries?
若法善、無記，是名非見斷非思惟斷界。
 If the Dharma is good and has no memory, it is called the non-viewing and non-thinking cessation realm.
云何見斷因界？
 How can you see the realm of the cause of death?
若法見斷法報，是名見斷因界。
 If the Dharma view cuts off the Dharma retribution, this is called the view cutting off the cause realm.
云何思惟斷因界？
 Why do you think about cutting off the realm of causes?
若法思惟斷、若法思惟斷法報，是名思惟斷因界。
 If you think about the Dharma, you will judge it; if you think about the Dharma, you will judge the retribution of the Dharma. This is called thinking about the cause and effect.
云何非見斷非思惟斷因界？
 How can it be that seeing and thinking are not the causes of the world?
若法善、若法善法報、若法[2]報非報非報法，是名非見斷非思惟斷因界。
 If the Dharma is good, if the Dharma is good, the Dharma will be repaid, if the Dharma is good [2] the retribution is neither retribution nor retribution. This is called the non-viewing, non-thinking, and non-thinking annihilation of the causal realm.
云何卑界？
 How can I be humble?
若法不善，是名卑界。
 If the Dharma is not good, it is called a humble realm.
云何中界？
 Where is the middle boundary?
若法無記，是名中界。
 If the Dharma is not recorded, it is called the middle realm.
云何勝界？
 Where is the world?
若法善，是名勝界。
 If the law is good, it will be a place of interest.
云何卑界？
 How can I be humble?
若法不善、若無記，是名卑界。
 If the Dharma is not good and if there is no memory, this is called the realm of inferiority.
云何中界？
 Where is the middle boundary?
若法非聖善，是名中界。
 If the Dharma is not holy and good, it is called the middle realm.
云何勝界？
 Where is the world?
若法聖無漏，是名勝界。
 If the Dharma sage has no leaks, it will be a place of interest.
云何麁界？
 Where is the world?
若法欲界繫、色界繫，是名麁界。
 If the realm of dharma and desire is connected with the realm of color, it is called the realm of dharma.
云何細界？
 What's the fine line?
若法空處繫、識處繫、不用處繫、若不繫，是名細界。
 If the dharma is empty, the consciousness is connected, the place where it is not used is connected, and if it is not connected, this is called the subtle realm.
云何微界？
 What is the micro-world?
若法非想非非想處繫，是名微界。
 If the Dharma is neither thought nor thought, it is called the subtle realm.
復次麁界，若法欲界繫、若色界繫、若空處繫、若識處繫、若不用處繫，是名麁界。
 Furthermore, if the realm of dharma and desire is tied to it, if it is tied to the realm of form, if it is tied to the space of space, if it is tied to the realm of consciousness, and if it is tied to the realm of no use, it is called the realm of ridge.
復次細界，若法不繫，是名細界。
 Again, in the subtle realm, if the Dharma is not tied, it is called the subtle realm.
云何微界？
 What is the micro-world?
若法非想非非想處繫，是名微界。
 If the Dharma is neither thought nor thought, it is called the subtle realm.
云何發界？
 Where does the cloud come from?
進若發正發生起觸證，是名發界。
 If you enter and experience the positive state of hair, it is called the world of hair.
云何出界？
 Why is it out of bounds?
進若廣進未度，是名出界。
 If the progress is too wide and the progress is not completed, it is called going out of bounds.
云何度界？
 Where does the cloud reach the boundary?
進若[3]廣已度，是名度界。
 Jin Ruo [3] Guang has already been saved, which is the famous boundary.
云何勤界？
 Yunheqinjie?
力勤界，是名勤界。
 The realm of force and diligence is called the realm of diligence.
云何持界？
 How can the cloud hold the boundary?
[4]總持持界，是名持界。
 [4] Always hold the realm of holding, which is called holding the realm.
云何出界？
 Why is it out of bounds?
出出界，是名出界。
 Going out of bounds is called going out of bounds.
復次勤界，謂勤精進。
 Repeating the realm of diligence is called diligence and advancement.
[5]何等精進？
 [5]How diligent?
若身心發出度，用心不退轉、勤力正進，是名勤界。
 If the mind and body are developed, the mind does not turn back, and the diligence is forward, this is called the realm of diligence.
復次持界，謂念。
 Holding the boundary again and again is called mindfulness.
何等念？
 How much do you think about it?
如所聞所習法，持彼法正持令住，不忘想念念續，是名持界。
 As you have heard and practiced the Dharma, uphold the Dharma and uphold it, and do not forget to think about it. This is called upholding the realm.
復次出界，捨一切漏盡[6]愛滅涅槃，是名出界。
 Going out of the realm again and again, letting go of all outflows [6] Love destroys Nirvana, this is called going out of the realm.
云何[7]斷界？
 Why [7] break the boundary?
若比丘，樹間空處如是觀身行惡惡報，今世報後世報，捨身惡行、修身善行；
 If you, bhikkhu, meditate in the space between the trees in this way, you will be rewarded by your actions in this world, and you will be rewarded in the next life. You should give up your bad deeds and cultivate your good deeds;
如是觀口意行惡惡報，今世報後世報，捨口意惡行、修口意善行，是名[8]斷界。
 In this way, observing the retribution of speech and thought, the retribution of this life and the future life, giving up the bad deeds of speech and mind, and cultivating the good deeds of speech and thought, this is called [8] breaking the boundary.
云何離欲界？
 How can you leave the realm of desire?
愛盡、離欲、涅槃，是名離欲界。
 The end of love, separation from desire, and nirvana are called the realm of separation from desire.
云何滅界？
 How can the world be destroyed?
愛盡、離滅、涅槃，是名滅界。
 The end of love, the cessation of separation, and nirvana are called the realm of annihilation.
云何欲界？
 Why do you want to reach the world?
從阿鼻大地獄，上至他化自在天，若色受想行識分，是名欲界。
 From the Abi Hell to the Self-Heaven of Other Transformations, if form, feeling, thought, action, and consciousness are divided, this is called the Desire Realm.
云何色界？
 Where is the color world?
從梵天至阿迦尼吒天，若色受想行識分，是名色界。
 From the Brahma Heaven to the Agani Zha Heaven, if form, perception, thought, formation, and consciousness are divided, this is the name and form realm.
云何無色界？
 Why is there a formless realm?
從空處天至非想非非想處天，若受想行識分，是名無色界。
 From the sky of space to the sky of neither thinking nor non-thinking, if you receive the perception of thoughts, actions, and consciousness, this is called the formless realm.
云何色界？
 Where is the color world?
若法色，是名色界。
 If it is Dharma and form, it is the realm of name and form.
云何非色界？
 Why is it not the realm of color?
除二滅，餘非色法界，是名非色界。
 Except for the two annihilations, the remaining non-form realm is called the non-form realm.
云何滅界？
 How can the world be destroyed?
二滅，智緣滅、非智緣滅，是名滅界。
 The two annihilations are the annihilation of the intellectual condition and the annihilation of the non-intellectual condition. This is called the realm of annihilation.
云何[9]三出界？
 Yunhe [9] three times out of bounds?
如世尊說：
 As the Blessed One said:
三[10]出界。
 Three [10] out of bounds.
何等三[＊]出界？
 How three [*] are out of bounds?
謂出欲至色、出色至無色。
 It is said that desire reaches color, excellence reaches colorlessness.
[11]若所作所集滅，是謂出。
 [11] If something is collected, it is said to come out.
何謂出欲至色？
 What does it mean to achieve sexual desire?
若緣欲生有漏燋熱，彼色中無，是謂出欲至色。
 If there is outflow and heat due to desire, and there is no heat in that form, it is said that the desire comes out of the form.
何謂出色至無色？
 What does it mean to be excellent and colorless?
若緣色生有漏燋熱，彼無色中無，是謂出色至無色。
 If there is leakage and heat in the conditional color, it is colorless and non-existent, which is said to be excellent and colorless.
何謂所作所集滅？
 What is the collection of work?
若緣行生有漏燋熱，彼涅槃無，是謂所作所集滅。
 If there is outflow and heat due to conditions, then Nirvana will not exist. This is called the accumulation of energy.
是謂出。
 It means coming out.
是名三出界。
 It's a famous three out of bounds.
云何過去界？
 How can Yun cross the boundary?
若法生已滅，是名過去界。
 If the birth of the Dharma has ceased, this is called the past realm.
云何未來界？
 What's the future?
若法未生未出，是名未來界。
 If the Dharma has not yet arisen or emerged, it is called the future realm.
云何現在界？
 Why is Yun now in the world?
若法未滅，是名現在界。
 If the Dharma is not destroyed, it is called the present world.
云何非過去非未來非現在界？
 Why is it neither the past nor the future nor the present world?
若法無為，是名非過去非未來非現在界。
 If the Dharma is inaction, it is called the realm of neither the past nor the future nor the present.
云何過去境界界？
 How can you pass the realm?
思惟過去、若法生，是名過去境界界。
 When thinking about the past, if the Dharma arises, this is called the realm of the past.
云何未來境界界？
 What is the future realm?
思惟未來、若法[12]未生，是名未來境界界。
 Thinking about the future, if the Dharma [12] has not yet arisen, this is called the future realm.
云何現在境界界？
 Why is Yun in this realm now?
思惟現在法、若法生，是名現在境界界。
 When you think about the present Dharma, if the Dharma arises, this is called the present realm.
云何非過去非未來非現在境界界？
 Why is it neither the past nor the future nor the present realm?
思惟非過去非未來非現在、若法生，[13]是名非過去非未來非現在境界[14]界。
 Thinking about neither the past nor the future nor the present, if the law arises, [13] this is called the realm of neither the past, nor the future, nor the present [14].
云何欲界繫界？
 Why do you want to tie the world together?
若法欲漏有漏，是名欲界繫界。
 If there is leakage in the Dharma desire realm, it is called the realm of desire realm.
云何色界繫界？
 What is the color boundary of Yunhe?
若法色漏有漏，是名色界繫界。
 If there is leakage of Dharma and form, it is the realm of name and form.
云何無色界繫界？
 Why is the colorless realm bound to the realm?
若法無[15]色漏有漏，是名無色界繫界。
 If the Dharma has no leakage [15] and there is leakage of form, this is called the formless realm.
云何不繫[16]界？
 Why doesn't Yun tie [16] the world?
若法[17]界聖無漏，是名不繫界。
 If the Dharma [17] means that the world is holy and has no leakage, it is called not bound to the world.
云何色界？
 Where is the color world?
色陰，是名色界。
 Color Yin is the realm of name and color.
云何受界？
 How can Yun be bounded?
受陰，是名受界。
 Suffering from Yin is called Suffering Realm.
云何想界？
 How can I imagine the world?
想陰，是名想界。
 Thinking about Yin is called the thinking world.
云何行界？
 Where does the cloud go?
行陰，是名行界。
 Xingyin is called Xingjie.
云何識界？
 How can I know the world?
識陰，是名識界。
 Consciousness Yin is the realm of consciousness.
云何五出界？
 Yun He Wu is out of bounds?
如世尊說五出界。
 As the World-Honored One said, five are out of bounds.
何等五？
 How five?
謂比丘念欲時，心不向欲不清不住不解；
 It is said that when a bhikkhu thinks of desires, his mind is not directed toward desires, is unclear, cannot abide, and cannot understand;
念出心，出心向清住解，心善至善調善修，心若於欲出解起，緣欲生有漏燋熱出解離，不受是痛，是名出欲界。
 The mind should be liberated from the mind, the mind should be pure and clear, and the mind should be well-tuned and cultivated well. If the mind arises from the desire to escape, and there will be outflow, heat, and dissociation due to desire, and you will not feel the pain, this is called the desire realm.
復次比丘念瞋恚時，心不向瞋恚不清不住不解；
 Again, when a bhikkhu thinks of anger, his mind is not directed toward anger and cannot be understood clearly;
念不瞋，[18]心不恚，心向清住解，心善至善調善修，心若於瞋恚出解起，緣瞋恚生有漏燋熱出解離，不受是痛，是名出瞋恚界。
 The mind is not angry, [18] the heart is not angry, the mind is pure and clear, the mind is kind and perfect, and it is cultivated well. If the mind is freed from anger, anger will cause outflows and heat, and it will be dissociated, and it will not suffer. This is the name Out of the realm of anger.
復次比丘念害，念害時心不向害不清不住不解；
 Again, when a bhikkhu thinks of harm, his mind is not focused on the harm, he cannot dwell on it, and he cannot understand it;
念不害，不害心向清住解，心善至善調善修，心若於害出解起，緣害生有漏燋熱彼出解離，不受是痛，是名出害界。
 The thoughts are non-harmful, the non-harmful mind is directed toward pure abiding and understanding, the mind is kind and perfect, and it is cultivated well. If the mind is freed from harm, and there are outflows, heat, and dissociation due to harm, and does not suffer the pain, this is called the realm of harm.
復次比丘念色時，心不向色不清不住不解；
 Again, when a bhikkhu thinks about form, his mind is not directed toward form, is unclear, cannot dwell in it, and cannot understand it;
念無色，無色心向清住解，心善至善調善修，心於色出解起，緣色生有漏燋熱出解離，不受是痛，是名出色界。
 Thoughts are colorless, the colorless mind is pure and clear, the mind is kind and perfect, the mind is liberated from form, and there are outflows, heat, and dissociation due to color, and no pain is experienced. This is called the excellent realm.
復次比丘念自身，心不向[1]自身不清不住不解；
 Again, a bhikkhu thinks of himself, but his mind is not directed [1] He is unclear, unable to abide, and unable to understand;
念自身滅，滅自身心向清住解，心善至善調善修，心若於自身出解起，緣自身生有漏燋熱出解離，不受是痛，是名出自身[2]界。
 Thoughts should be extinguished by themselves, and the mind should be pure and clear, and the mind should be kind and perfect. If the mind arises from itself, it will cause leakage, heat, and dissociation. You will not feel the pain. This is the name that comes out of itself [2] boundary.
是名五出界。
 It's the famous five out of bounds.
云何六出界？
 Yun Heliu is out of bounds?
如世尊說六出界。
 As the World-Honored One said, six are out of bounds.
如比丘向彼比丘如是說：
 As the bhikkhu said to that bhikkhu:
比丘！我慈解心親近多修學，作乘作物、謹慎、識、善進，我為瞋恚心所覆。
 Bhikkhu! My loving-kindness and understanding mind is close to me and I practice a lot. I am a cultivator, careful, knowledgeable, and good at making progress. I am overwhelmed by the mind of anger and hatred.
[3]彼比[4]丘責此比丘：
 [3] That bhikkhu [4] blamed this bhikkhu:
比丘！莫如是說，莫謗世尊。
 Bhikkhu! Don't say this, don't slander the World Honored One.
謗世尊不善，世尊不如是說。
 It is not good to slander the Blessed One. It is better for the Blessed One to say this.
比丘！此非悕望處。
 Bhikkhu! This is not a place of despair.
若慈解心親近多修學已、作乘作物已、謹慎已、識已、善進已，若瞋恚覆心者，無有是處。
 If the mind of compassion and understanding is close to you, you have practiced a lot, you have cultivated crops, you have been cautious, you have been aware, you have been good at progress, if you have anger and hatred that overwhelm your mind, there is no point in it.
世尊說：
 The World Honored One said:
比丘！出瞋恚心，善慈解心若修多學無量。
 Bhikkhu! Out of anger and hatred, kindness, kindness and understanding will be immeasurable if you practice a lot.
復次比丘向彼比丘如是說：
 Again the bhikkhu said to that bhikkhu:
比丘！我悲解心親近多修學，作乘作物、謹慎、識、善進，我故為害心所覆。
 Bhikkhu! My compassionate mind is close to me, I practice a lot, and I am diligent, cautious, knowledgeable, and good at making progress. Therefore, I am overwhelmed by the harmful mind.
彼比丘責此比丘：
 That bhikkhu reproached this bhikkhu:
比丘！莫如是說，[5]莫謗世尊。
 Bhikkhu! It is better to say, [5] Do not slander the World Honored One.
謗世尊非善，世尊不如是說。
 It is not good to slander the World Honored One. It is better for the World Honored One to say so.
比丘！此非悕望處。
 Bhikkhu! This is not a place of despair.
若悲解心親近多修學已、作乘作物已、謹慎已、識已、善進已，為害覆心者，無有是處。
 If the compassionate mind is close to those who have practiced too much, done many things, been cautious, knowledgeable, and advanced, it will cause harm to the mind, and there will be no merit.
世尊說：
 The World Honored One said:
比丘！出害心，若悲解心若修多學無量。
 Bhikkhu! If you have a harmful intention, if you have compassion and resolve your mind, if you practice a lot and learn a lot, it is immeasurable.
復次比丘向彼比丘如是說：
 Again the bhikkhu said to that bhikkhu:
我喜解心親近多修學，作乘作物、謹慎、[6]識、善進，我故為不樂心所覆。
 I like to be close to the mind and practice a lot, to be a fruitful person, to be cautious, [6] aware, and to make good progress. Therefore, I am overwhelmed by the unhappy mind.
彼比丘責此比丘：
 That bhikkhu reproached this bhikkhu:
比丘！莫如是說，莫謗世尊。
 Bhikkhu! Don't say this, don't slander the World Honored One.
[7]謗世尊非善，世尊不如是說。
 [7] It is not good to slander the World Honored One. It is better for the World Honored One to say so.
比丘！此非悕望處。
 Bhikkhu! This is not a place of despair.
[8]若喜解心親近已、多修學已、作乘作物已、謹慎已、識已、善進已，為不樂心所覆，無有是處。
 [8] If one is fond of understanding, is close to oneself, practices much, is a fruitful person, is careful, knows oneself, and makes good progress, then it will be overshadowed by an unhappy mind, and there will be no merit.
世尊說：
 The World Honored One said:
比丘！出不樂心，若喜解心善修多學無量。
 Bhikkhu! Out of the unhappy mind, if you like to understand the mind, practice well and learn immeasurably.
復次比丘向[9]彼比丘如是說：
 Again the bhikkhu said to [9] that bhikkhu:
我捨解心親近多修學，作乘作物、謹慎、識、善進，我故為愛恚心所覆。
 I have been close to others with a sacrificial mind, and have practiced a lot, and have cultivated crops, been cautious, knowledgeable, and good at making progress. Therefore, I have been overwhelmed by the mind of love and jealousy.
彼比丘責此比丘：
 That bhikkhu reproached this bhikkhu:
莫如是說，莫謗世尊。
 Don't say this, don't slander the World Honored One.
謗世尊非善，世尊不如是說。
 It is not good to slander the World Honored One. It is better for the World Honored One to say so.
比丘！此非悕望處。
 Bhikkhu! This is not a place of despair.
若捨解心親近已、多修多學已、作乘作物已、謹慎已、識已、善進已，若有愛恚覆心，無有是處。
 If the mind of equanimity is close to you, if you practice more and learn more, if you are a fruitful person, if you are careful, if you are aware, if you are good at progress, if there is love and hatred covering the mind, there is no point.
世尊說：
 The World Honored One said:
比丘！出愛恚心，若捨解心善修多學無量。
 Bhikkhu! Out of the heart of love and hatred, if you practice generosity and kindness, you will learn immeasurably.
復次比丘向彼如是說：
 Again the bhikkhu said to him:
我無想定心親近多修學，作乘作物、謹慎、識、善進，我故有念想識。
 I don’t want to concentrate on getting close to him and practice more, to be a vehicle for cultivation, to be cautious, knowledgeable, and good at making progress, so I have thoughts and thoughts.
彼比丘責此比丘：
 That bhikkhu reproached this bhikkhu:
比丘！莫如是說，莫謗世尊。
 Bhikkhu! Don't say this, don't slander the World Honored One.
謗世尊非善，世尊不如是說。
 It is not good to slander the World Honored One. It is better for the World Honored One to say so.
比丘此非悕望處。
 Bhikkhu, this is not a place of despair.
若無想定心親近已、多修學已、作乘作物已、謹慎已、識已、善進已，若有念想識，無有是處。
 If you don't think about staying close to yourself, practicing more, doing good things, being careful, knowing, and making good progress, if you have thoughts about knowing, there is no point.
世尊說：
 The World Honored One said:
比丘！出一切想，若無想定心善修多學無量。
 Bhikkhu! Get rid of all thoughts. If you have no thoughts and concentrate on practicing well, you will learn immeasurably.
復次比丘向彼比丘如是說：
 Again the bhikkhu said to that bhikkhu:
我滅我及我所故，有疑[10]惑箭覆心。
 I destroy myself and what I am, so there are doubts [10] and the arrows of confusion cover my heart.
彼比丘責此比丘：
 That bhikkhu reproached this bhikkhu:
比丘！莫如是說，莫謗世尊。
 Bhikkhu! Don't say this, don't slander the World Honored One.
謗世尊非善，世尊不如是說。
 It is not good to slander the World Honored One. It is better for the World Honored One to say so.
比丘！此非悕望處。
 Bhikkhu! This is not a place of despair.
若滅我及我所故，如有疑[＊]惑箭覆心者，無有是處。
 If you destroy me and what I am, if you have doubts [*] and the arrows of confusion hit your heart, there will be no point.
世尊說：
 The World Honored One said:
比丘！出疑[＊]惑箭，若斷我慢。
 Bhikkhu! When there is doubt [*], if the arrow of confusion is broken, I will be slow.
是名六出界。
 It's the name six out of bounds.
云何地界？
 Where is the boundary?
二地界，內地界、外地界。
 The two realms are the inner realm and the outer realm.
云何內地界？
 Where is the mainland?
若此身內受堅，骨齒髮毛、薄皮膚肌肉筋脈、脾[11]腎肝肺心[12]胃、大腸小腸[13]大腹小腹，此身及餘內受堅，是名內地界。
 If the body is hardened internally, and the bones, teeth, hair, thin skin, muscles, tendons, spleen [11] kidneys, liver, lungs, heart [12] stomach, large intestine and small intestine [13] large abdomen and lower abdomen, this body and the rest of the interior are hardened, this is called the inner realm. .
云何外地界？
 Where is the outer world?
若外非[14]受堅，銅鐵鉛錫白[15]鑞、金銀真珠琉璃[16]珂貝璧玉珊瑚、錢性寶貝珠、沙石草木枝葉莖節，及餘外非受堅，是名外地界。
 If the outer surface is not [14] hardened, copper, iron, lead, tin, white [15] pewter, gold, silver, pearls, and colored glaze [16] kelp, jade, coral, money-natured pearls, sand, stone, grass, branches, leaves, stems, and joints, and the rest are not hardened externally. , is a foreign world.
如是內[17]地界、外地界，是名地界。
 Such inner [17] realms and outer realms are called earth realms.
云何水界？
 Where is the water realm?
二水界，內水界、外水界。
 The two water realms are the inner water realm and the outer water realm.
云何內水界？
 Where is the inner water realm?
若此身內受水，涎癊[18]膽汗、肪髓腦脂[19]\xED\xA1\x99\xED\xB9\xBD、涕唾膿血小便，及餘此身內受水潤等，是名內水界。
 If the body receives water, it causes salivation [18], bile and sweat, fat in the marrow and brain [19], tears, saliva, pus, blood and urine, and the rest of the body receives moisture, etc., this is called the internal water realm.
云何外水界？
 Why is it beyond the water realm?
若外水界非受，[20]蘇油蜜石[21]蜜黑石蜜、乳酪酪漿、醪酒甘蔗酒蜜酒，及餘外水非受，是名外水界。
 If the outer water realm is not receiving, [20] Suyou, honey, stone, [21] honey, black stone, honey, cheese, buttermilk, mash, sugar cane wine, mead, and the remaining outer waters are not receiving, this is called the outer water realm.
如是內外水界，是名水界。
 Such a realm of internal and external water is called the water realm.
云何火界？
 Where is the fire world?
二火界，內火界、外火界。
 The two fire realms are the inner fire realm and the outer fire realm.
云何內火界？
 Where is the inner fire realm?
若此身內受火，熱若熱能令熱令身熱令內燋，若服食飲等消，及餘此身內受火，是名內火界。
 If there is fire in the body, the heat can make the body hot and burn internally. If it is eliminated by taking food and drink, and the remaining fire is received in the body, this is called the internal fire realm.
云何外火界？
 Where is the cloud outside the fire world?
若外火非受熱，若火熱日熱珠熱、舍熱牆熱山熱、穀氣熱草熱木熱牛糞熱，及[22]餘外火熱非[23]受，是名外火界。
 If the external fire is not heated, if the fire is hot, the sun is hot, the beads are hot, the house is hot, the walls are hot, the mountain is hot, the valley air is hot, the grass is hot, the wood is hot, the cow dung is hot, and [22] the remaining external fire heat is not [23] received, this is called the external fire realm.
如是內火界、外火界，是名火界。
 Such an inner fire realm and an outer fire realm are called the fire realm.
云何風界？
 Where is the wind world?
二風界，內風界、外風界。
 The two wind realms are the inner wind realm and the outer wind realm.
云何內風界？
 Where is the inner wind realm?
若此身內受風，上風下風、依節[24]間風攣[25]躄風骨節遊風、出息入息風，及餘內受風，是名內風界。
 If there is wind in the body, the wind is up and down, the wind is contracted between the joints [24], the wind is traveling in the joints [25], the wind is coming in and out, and the wind is received in the rest of the body, this is called the internal wind realm.
云何外風界？
 Where is the wind outside the world?
若外風非受，若東西風南北風、雜塵風不雜塵風、冷風熱風、黑風毘嵐風動地風，及餘外風非受，是名外風界。
 If the external winds are not received, if the east-west wind, the north-south wind, the dusty wind is not mixed with dust, the cold and hot winds, the black wind, the misty wind and the ground wind, and the remaining external winds are not received, this is called the external wind realm.
如是內風、外風，是名風界。
 Such internal wind and external wind are called the wind realm.
云何空界？
 Where is the sky?
二空界，內空界、外空界。
 The two emptiness realms are the inner emptiness realm and the outer emptiness realm.
云何內空界？
 Where is the inner space of the cloud?
若此身內受空非四大所覆，若耳鼻孔口門、若食飲所由處、若[26]食飲住處、若食飲出處，及餘此身內受空非四大所覆，是名內空界。
 If there is emptiness in the body that is not covered by the four elements, such as ears, nose, mouth, door, where food and drink come from, [26] where food and drink reside, if food and drink come from, and the rest of the body is emptied that is not covered by the four elements, then this is The name is empty.
云何外空界？
 Where is the outer space?
若外空非受非四大所覆，若丘井瓶甕坎谷，及餘外空非受非四大所覆，是名外空界。
 If the outer space is not covered by the four elements, if it is a hill, a well, a vase, an urn, or a valley, and the rest of the outer space is not covered by the four elements, it is called the realm of outer space.
如是內空界、外空界，是名空界。
 Such inner and outer realms of space are called the realm of space.
云何識界？
 How can I know the world?
六識身，眼識身、耳鼻舌身意識身，是名識界。
 The six consciousness bodies, the eye-consciousness body, the ears-nose-tongue-body consciousness body, are the realm of consciousness.
云何樂界？
 Yunhe Lejie?
眼觸樂受、耳鼻舌身觸樂受樂根，是名樂界。
 The eyes, ears, nose, tongue and body touch the roots of pleasant feelings, which are called the realm of happiness.
云何苦界？
 Why is Yun suffering from the world?
眼觸苦受、耳鼻舌身觸苦受苦根，是名苦界。
 The suffering caused by eye contact, ears, nose, tongue and body contact is called the realm of suffering.
云何喜界？
 How happy is this world?
若心樂受喜根，是名喜界。
 If the heart is happy and has the root of joy, this is called the realm of joy.
云何憂界？
 Why worry about the world?
若心苦受憂根，是名憂界。
 If the heart suffers from the root of worry, this is called the realm of worry.
云何捨界？
 Where can I leave the world?
身心非苦非樂受，謂眼觸非苦非樂受、耳鼻舌身觸非苦非樂受捨根，是名捨界。
 The body and mind are neither painful nor happy, which means that the eyes, nose, tongue, and body are neither painful nor happy, and the roots of equanimity are called the world of equanimity.
云何無明界？
 Why is there no clear realm?
癡不善根，是名無明界。
 The unwholesome roots of delusion are called the realm of ignorance.
云何欲界？
 Why do you want to reach the world?
欲欲界，是名欲界。
 The realm of desire is called the realm of desire.
云何恚界？
 Why do you hate the world?
恚恚界，是名恚界。
 Xiejie is called Xiejie.
云何害界？
 Why does it harm the world?
害害界，是名害界。
 Harming the world is called harming the world.
云何欲界？
 Why do you want to reach the world?
若欲欲欲膩、欲愛欲喜、欲[1]支欲[2]定、欲[3]肯欲渴、欲燋欲網，是名欲界。
 If the desire is greasy, the desire is love, the desire is pleasure, the desire branch [1] is desire [2] concentration, the desire [3] is willing to be thirsty, and the desire is burning the net of desire, this is called the realm of desire.
云何恚界？
 Why do you hate the world?
若欺惱眾生，侵陵悕望、非斷命根，是名恚界。
 If it bullies and annoys sentient beings, invades the mausoleum and cries of hope, and does not cut off the life roots, this is called the realm of hatred.
云何害界？
 Why does it harm the world?
若欺害眾生，悕望侵[4]陵斷命根，是名害界。
 If you harm all sentient beings, if your desire to invade [4] your life roots is cut off, this is called harming the world.
云何欲界？
 Why do you want to reach the world?
五欲愛喜適意愛色欲染相續，眼識色[5]愛喜適意愛色欲染相續、耳鼻舌身識觸愛喜適意愛色欲染相續，若他欲他封邑他婦女他物令我得，若貪重貪究竟貪相應悕望愛欲染重欲染究竟欲染及餘可貪法，若貪重貪究竟貪悕望愛欲染重欲染究竟欲染，是名欲界。
 The five desires, love, pleasure, pleasure, pleasure, pleasure, color, and desire are continuous, and the eye recognizes color. [5] Love, pleasure, pleasure, pleasure, pleasure, pleasure, and lust are continuous. Ears, nose, tongue, body, awareness, touch, love, pleasure, pleasure, pleasure, and pleasure, love, color, and desire are continuous. If he wants him to enfeoff other women or other things, Let me understand that if greed is heavy, greed is the ultimate greed, love is stained, desire is stained, desire is stained, desire is stained, and I can be greedy for Dharma. If greed is greed is severe, greed is stained, desire is stained, desire is stained, desire is stained, desire is stained, this is called the realm of desire. .
云何恚界？
 Why do you hate the world?
若少眾生若多眾生傷害此眾生，繫縛令得種種苦，若恚重恚究竟恚相應忿怒憎惡惱心[6]佷戾不慈不愍不利益，是名恚界。
 If there are few sentient beings, if many sentient beings harm these sentient beings, they will be bound to cause all kinds of suffering. If there is great hatred, the ultimate hatred will correspond to anger, hatred, and annoyance [6]. Being cruel, not kind, not compassionate, not beneficial, this is called the realm of hatred.
云何害界？
 Why does it harm the world?
若惱眾生，以手拳瓦石刀仗及餘諸惱，如是欺害眾生侵惱悕望斷命，是名害界。
 If you annoy living beings, use your hands, fists, rocks, knives, and other annoyances to bully living beings, intrude upon them, and cause them to lose their lives, this is called harming the world.
云何出界？
 Why is it out of bounds?
除慈悲，餘善出法，是名出界。
 In addition to compassion, the remaining kindness is to bring forth the Dharma, which is called transcending the realm.
云何不恚界？
 Why don't you hate the world?
慈，是名不恚界。
 Compassion is the name of the world without hatred.
云何不害界？
 Why not harm the world?
悲，是名不害界。
 Compassion is the name of not harming the world.
云何光界？
 Where is the world of light?
色光、慧光。
 Color light, wisdom light.
云何色光？
 What color is the cloud?
火光、日光、月光、珠光、星宿光、佛光、眾生光，及餘四大所造光明照明，是名色光。
 The light of fire, the sun, the moon, the light of pearls, the light of stars, the light of Buddha, the light of living beings, and the light illumination created by the remaining four elements is called color light.
云何慧光？
 Yunhe Huiguang?
三慧，思慧、聞慧、修慧，是名慧光。
 The three wisdoms, thinking wisdom, hearing wisdom, and cultivating wisdom, are called the light of wisdom.
如是色光、慧光，是名光界。
 Such color light and wisdom light are the world of light.
云何淨界？
 How can the world be pure?
淨解脫及餘淨色能淨色，適意見無厭，是名淨界。
 Pure liberation and residual pure color can purify color, and the ideal view is insatiable. This is called the pure realm.
云何色界？
 Where is the color world?
色入、色陰，是名色界。
 Color enters and color falls, which is the realm of name and form.
云何空處界？
 Yun Hekong is in the boundary?
二空處界，或有為空處界、或無為空處界。
 The two realms of emptiness are the realm of emptiness with emptiness and the realm of emptiness without emptiness.
云何有為空處界？
 How can there be a realm of emptiness?
空處定、空處生。
 The place of emptiness is settled and the place of emptiness arises.
云何空處定？
 How can the cloud be settled?
若比丘離一切色想，滅瞋恚想，不思惟若干想，成就無邊空處。
 If a bhikkhu is free from all thoughts of color, eliminates thoughts of anger and anger, and does not think about a few thoughts, he will achieve boundless emptiness.
云何空處生？
 Where does the cloud come from?
若親近此定多修學故，空處天四種我分攝受想行識，是名空處生。
 If you practice this concentration closely and practice it a lot, the four self-parts in the sky of emptiness will be absorbed, felt, thought, and realized, which is called the birth of emptiness.
如是空處定、如是空處生，是名有為空處界。
 Such a place of emptiness is concentrated, such a place of emptiness arises, this is called the realm of existence and emptiness.
云何無為空處界？
 Why is there no realm of emptiness?
若以智斷，空處界若斷，是名空處。
 If it is cut off with wisdom, if the realm of emptiness is cut off, it is called the emptiness.
無為識處界、不用處界、非想非非想處界亦如是。
 The same is true for the realm of unconditioned consciousness, the realm of no use, and the realm of non-perception and non-perception.
云何十八界？
 What are the eighteen realms?
眼界色界眼識界、耳界聲界耳識界、鼻界香界鼻識界、舌界味界舌識界、身界觸界身識界、意界法界意識界，是名十八界。
 The eight realms are the eye realm, the color realm, the eye consciousness realm, the ear realm, the sound realm, the ear realm, the nose realm, the smell realm, the nose realm, the tongue realm, the taste realm, the tongue realm, the body realm, the touch realm, the body realm, and the mind realm, the dharma realm, and the consciousness realm. These are the eighteen realms. .
[7]◎
 [7]◎

2.2 - karma:action

◎[8]舍利弗阿毘曇[9]論非問分[10]業品第[11]二
 ◎[8] Shariputra Abhitan[9] On non-question points[10] Karma No. 2[11]
思業、思已業。
 Think about the work, think about the work already done.
故作業、非故作業。
 Reasonable homework, non-reasonable homework.
受業、非受業。
 karma, non-karma.
少受業、多受業。
 Receive less karma and receive more karma.
熟業、非熟業。
 Cooked industry, uncooked industry.
色業、非色業。
 Sex karma, non-color karma.
可見業、不可見業。
 Visible karma and invisible karma.
有對業、無對業。
 There is right karma and there is no right karma.
聖業、非聖業。
 Holy business, non-holy business.
有漏業、無漏業。
 There are missed karma and no missed karma.
有愛業、無愛業。
 There is love karma and there is no love karma.
有求業、無求業。
 There is seeking karma and there is no seeking karma.
當取業、非當取業。
 It is appropriate to take karma, and it is not appropriate to take karma.
有取業、無取業。
 There is karma and there is no karma.
有勝業、無勝業。
 There are winning karma and no winning karma.
受業、非受業。
 Suffering karma, not receiving karma.
內業、外業。
 Internal and external business.
有報業、無報業。
 There is newspaper karma and there is no newspaper karma.
心相應業、非心相應業。
 The mind corresponds to karma, and the non-mind corresponds to karma.
心數業、非心數業。
 Karma counted by the mind and karma not counted by the mind.
緣業、非緣業。
 Dependent karma, non-destined karma.
共心業、不共心業。
 Sharing mental karma, not sharing mental karma.
隨心轉業、不隨心轉業。
 Change careers as you please, don't change careers as you please.
非業[12]相應業、非業相應非非業相應業。
 Non-karma [12] corresponds to karma, and non-karma corresponds to non-non-karma.
共業、非共業。
 Common karma, non-common karma.
隨業轉業、不隨業[13]轉業。
 Change jobs as you go, or change jobs not [13].
因業、非因業。
 Caused by karma and not caused by karma.
有因業、有緒業、有緣業、有為業。
 There are causes, conditions, predestined karma, and purpose karma.
知業、非知業。
 Intellectual industry, non-intellectual industry.
識業、非識業。
 Conscious karma, non-conscious karma.
解業、非解業。
 Resolving karma and not resolving karma.
了業、非了業。
 It's a karma, it's not a karma.
斷智知業、非斷智知業。
 Cutting off wisdom and knowing karma, not cutting off wisdom and knowing karma.
[14]斷業、非斷業。
 [14] Suspension of karma, non-severance of karma.
修業、非修業。
 Cultivation and non-cultivation.
證業、非證業。
 Certification industry and non-certification industry.
教業、非教業。
 Teaching and non-teaching.
身有教無教業、口有教無教業。
 There is no teaching experience in teaching, and there is no teaching experience in speaking.
身業、口業、意業。
 Physical karma, verbal karma, and mental karma.
戒業、無戒業、非[15]戒非無戒業。
 Precepts, non-precepts, non-[15] Precepts are not non-precepts.
身戒無戒非戒非無戒業、口戒無戒非戒非無戒業、意戒無戒非戒非無戒業。
 The absence of precepts in the body is not a precept, nor is it the absence of precepts; the absence of verbal precepts is not the absence of precepts; the absence of mental precepts is not the absence of precepts.
善業、不善業、無記業。
 Good karma, unwholesome karma, unrecorded karma.
學業、無學業、非學非無學業。
 Studying, no studying, non-study and non-study.
報業、報法業、非報非報法業。
 Report karma, report dharma karma, and non-repay dharma karma.
見斷業、思惟斷業、非見斷非思惟斷業。
 Seeing the karma, thinking about the karma, not seeing the karma, not thinking about the karma.
見斷因業、思惟斷因業、非見斷非思惟斷因業。
 The karma caused by seeing and karma is broken by thinking, and the karma caused by non-viewing is broken by non-thinking.
卑業、中業、勝業。
 Low karma, medium karma, and winning karma.
麁業、細業、微[16]業。
 Jiye, fine industry, micro[16] industry.
樂受業、苦受業、捨受業。
 The karma of happiness, the karma of suffering, and the karma of equanimity.
樂受業、苦受業、非苦非樂受業。
 There are pleasant karma, painful karma, and neither painful nor pleasant karma.
喜處業、憂處業、捨處業。
 There is joy in the karma, worry in the karma, and equanimity in the karma.
喜處業、憂處業、非喜非憂處業。
 The karma is joyful, the karma is worrying, and the karma is neither joyful nor worrying.
現法受業、生受業、後受業。
 The present dharma is subject to karma, the life is subject to karma, and the future karma is subject to karma.
與樂業、與苦業、與不苦不樂業。
 With pleasant karma, with bitter karma, with neither bitter nor happy karma.
樂果業、苦果業、不苦不樂果業。
 Pleasant fruit karma, bitter fruit karma, neither bitter nor happy fruit karma.
樂報業、苦報業、不苦不樂報業。
 Pleasure is rewarded, suffering is rewarded, and neither suffering nor pleasure is rewarded.
過去業、未來業、現在業。
 Past karma, future karma, and present karma.
過去境界業、未來境界業、現在境界業、非過去非未來非現在境界業。
 The karma of the past realm, the karma of the future realm, the karma of the present realm, and the karma of the neither past nor future nor present realm.
欲界繫業、色界繫業、無色界繫業、不繫業。
 The desire realm is related to karma, the form realm is related to karma, the formless realm is related to karma, and the non-form realm is related to karma.
四業。
 Four industries.
四受業。
 Four karma.
五怖。
 Five fears.
五怨。
 Five grievances.
五無間業。
 Five uninterrupted karma.
五戒、越五戒。
 Five precepts, more than five precepts.
因貪業、因恚業、因癡業。
 Because of greed, hatred, and ignorance.
因不貪業、因不恚業、因不癡業。
 Because you are not greedy for karma, because you are not jealous of karma, because you are not obsessed with karma.
趣地獄業、趣畜生業、趣餓鬼業、趣人業、趣天業、趣涅槃業。
 The karma of hell, the karma of animals, the karma of hungry ghosts, the karma of humans, the karma of heaven, and the karma of nirvana.
七不善法。
 Seven Unwholesome Dharmas.
七善法。
 Seven Good Dharma.
八[1]聖語、非八聖語。
 Eight [1] holy words, not eight holy words.
因貪身業、口業、意業。
 Because of greed for physical, verbal, and mental karma.
因恚身業、口業、意業。
 Because of hatred of body, speech and mind.
因癡身業、口業、意業。
 Due to infatuation with physical, verbal and mental karma.
因不貪身業、口業、意業。
 Because you are not greedy for physical, verbal, or mental karma.
因不恚身業、口業、意業。
 Because one does not hate the karma of the body, speech, and mind.
因不癡身業、口業、意業。
 Because you are not obsessed with physical, verbal, and mental karma.
十不善業道、十善業道。
 Ten unwholesome karma and ten wholesome karma.
十法成就墮地獄速若[2]\xED\xA1\x94\xED\xBE\x9E矛、十法成就生天速如[＊]\xED\xA1\x94\xED\xBE\x9E矛。
 The ten ways to achieve it are to fall into hell as quickly as [2]\xED\xA1\x94\xED\xBE\x9Elance, and the tenth method to achieve rebirth as quick as [＊]\xED\xA1\x94\xED\xBE\x9Elance.
二十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E矛、二十法成就生天速如[＊]\xED\xA1\x94\xED\xBE\x9E矛。
 With twenty methods, one can fall into hell as quickly as a [*]\xED\xA1\x94\xED\xBE\x9E spear, and twenty methods can achieve rebirth as quickly as a [＊]\xED\xA1\x94\xED\xBE\x9E spear.
三十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E矛、三十法成就生天速如[＊]\xED\xA1\x94\xED\xBE\x9E矛。
 Thirty years of attainment can lead to falling into hell as quickly as a [*]\xED\xA1\x94\xED\xBE\x9Elance, and thirty years of attainment can lead to rebirth as a [＊]\xED\xA1\x94\xED\xBE\x9Elance.
四十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E矛、四十法成就生天速如[＊]\xED\xA1\x94\xED\xBE\x9E矛。
 Forty methods can be used to achieve the goal of falling into hell as quickly as a [＊]\xED\xA1\x94\xED\xBE\x9E spear, and forty methods can be achieved as quickly as a [＊]\xED\xA1\x94\xED\xBE\x9E spear being reborn in heaven.
云何思業？
 Why do you think about your career?
意業，是名思業。
 Yiye is the name of Siye.
云何思已業？
 Why do you think you are done?
身業、口業，是名思已業。
 Physical karma and verbal karma are the karma of name and thought.
云何故作業？
 Why does the cloud work?
若業故作受報，是名故作業。
 If one's deeds are done on purpose and receive rewards, this is called deeds on deeds.
云何不故作業？
 Why don't you just do your homework?
若業[3]不作不受報，是名不故作業。
 If the karma [3] is not done and there is no reward, it is called unreasonable work.
云何受業？
 Why do you get the job?
若業有報，是名受業。
 If karma is rewarded, it is called receiving karma.
云何非受業？
 Why is it because of karma?
若業無報，是名非受業。
 If the karma has no reward, it is called non-receiving karma.
復次受業，若業有報及無報思，是名受業。
 Receiving karma again and again, if the karma has rewards and no rewards, this is called receiving karma.
復次非受業，若業無[4]報身業口業，是名非受業。
 Again, if there is no karma, if there is no [4] Sambhogakaya karma or verbal karma, it is called non-acceptance of karma.
云何少受業？
 Yun He Shao receives a lot of karma?
若業受少報，是名少受業。
 If the karma is repaid less, it is called less karma.
云何多受業？
 Why do you have so much karma?
若業不受少報，是名多受業。
 If the karma is not repaid less, it is called receiving more karma.
云何熟業？
 Why is this so familiar?
若業近受報，是名熟業。
 If one's deeds are repaid soon, it is called ripe deeds.
云何非熟業？
 Why is this not a familiar job?
若業非近受報，是名非熟業。
 If the karma does not receive immediate retribution, it is called unripe karma.
云何色業？
 What is the sex industry?
身業口業，是名色業。
 Body karma and verbal karma are name and color karma.
云何非色業？
 Why is it not a sex industry?
意業，是名非色業。
 Mind karma is called non-sexual karma.
云何可見業？
 How can I see my career?
若業色入攝，是名可見業。
 If the color of karma is captured, this is called visible karma.
云何不可見業？
 Why can't I see my karma?
若業法入攝，是名不可見業。
 If the karma is absorbed, it is called invisible karma.
云何有對業？
 Why is there any right karma?
若業聲入、色入攝，是名有對業。
 If the sound of karma enters and the color of karma enters, it is called having corresponding karma.
云何無對業？
 Why don't you have any right karma?
若業法入攝，是名無對業。
 If the law of karma is taken into consideration, it is called having no corresponding karma.
云何聖業？
 What is the holy cause?
若業無漏，是名聖業。
 If there is no leakage in the karma, it is called holy karma.
云何非聖業？
 Why is it not a holy profession?
若業有漏，是名非聖業。
 If there is any leakage in the karma, it is called unholy karma.
云何有漏業？
 Why is there any omission of karma?
若業有愛，是名有漏業。
 If there is love in karma, it is called karma with omission.
云何無漏業？
 Why is there no missed karma?
若[5]業無愛，是名無漏業。
 If [5] there is no love in the karma, it is called no missed karma.
云何有愛業？
 Why is there love and karma?
若業有求，是名有愛業。
 If the karma has pursuit, it is called the karma of love.
云何無愛業？
 Why not have love?
若業無求，是名無愛業。
 If the karma is without pursuit, it is called karma without love.
云何有求業？
 Why do you want to seek a career?
若業當取，是名有求業。
 If the karma should be taken, it is called seeking karma.
云何無求業？
 Why don't you seek a career?
若業非當取，是名[6]無求業。
 If the karma is not something that should be taken, it is called [6] unseeking karma.
云何當取業？
 Why should Yun get a career?
若業有取，是名當取業。
 If the karma has to be taken, it is called the karma that should be taken.
云何非當取業？
 Why should I get a career?
若業無取，是名非當取業。
 If the karma is not taken, it is called the karma that should not be taken.
云何有取業？
 Why do you want to get a career?
若業有勝，是名有取業。
 If the karma is successful, it is called karma.
云何無取業？
 Why don't you get a career?
若業無勝，是名無取業。
 If the karma has no victory, it is called no karma.
云何有勝業？
 Why is there such a thing as winning karma?
若業有取，是名有勝業。
 If there is a karma to take, it is called a winning karma.
云何無勝業？
 Why don't you have winning karma?
若業無取，是名無勝業。
 If the karma has no gain, it is called unwinnable karma.
復次有勝業，若此業，有餘業勝妙過上，是名有勝業。
 There is a winning karma again and again. If this karma has residual karma, it is more wonderful than the above. This is called winning karma.
復次無勝業，若此業，無餘業勝妙過上，是名無勝業。
 Again, there is no winning karma. If this kind of karma has no remaining karma, it is more wonderful than anything else. This is called no winning karma.
云何受業？
 Why do you get the job?
若業內，是名受業。
 If you are in the industry, it is called receiving karma.
云何非受業？
 Why is it because of karma?
若業外，是名非受業。
 If it is outside of karma, it is called non-karma.
云何內業？
 Why is it in the industry?
若業受，是名內業。
 If karma is received, it is called internal karma.
云何外業？
 What's the point of outside work?
若業非受，是名外業。
 If the karma is not received, it is called external karma.
云何有報業？
 Why is there a newspaper industry?
若業有報，是名有報業。
 If karma has rewards, it is called karma with rewards.
云何無報業？
 Why is there no newspaper industry?
若業非報，是名無報業。
 If the karma is not retributive, it is called karma without retribution.
云何心相應業？
 Why do you want to respond to the industry?
若業心數，是名心相應業。
 If the karma is counted, it is the name of the karma that corresponds to the karma.
云何非心相應業？
 Why is it that the heart corresponds to the karma?
若業非心數，是名非心相應業。
 If the karma is not the number of the mind, it is called the karma corresponding to the non-mind.
云何心數業？
 Why do you want to count your karma?
若業緣，是名[7]心數業。
 If there is a karma, it is called [7] mind-numbered karma.
云何非心數業？
 Why is it not a matter of heart?
若業非緣，是名非心數業。
 If the karma is not predestined, it is called non-mental karma.
云何緣業？
 What is the fate of Yun?
若業心數，是名緣業。
 If the karma is counted, it is called fate karma.
云何非緣業？
 Why is it not fate?
若業非心數，是名非緣業。
 If the karma is not determined by the mind, it is called non-destined karma.
云何共心業？
 Why do we share the same aspirations?
若業隨心轉、共心生共住共滅，是名共心業。
 If the karma changes according to the mind, and the karma arises, lives, and perishes together, this is called the karma of the shared mind.
云何非共心業？
 Why don't we share the same aspirations?
若業不共心轉、不共心生不共住不共滅，是名不共心業。
 If the karma does not share the same mind, arises, does not live together, and does not die together, it is called the karma of the different mind.
云何隨心轉業？
 Why change careers at will?
若業共心生共住共滅，是名隨心轉業。
 If karma arises, lives, and perishes together in the same mind, this is called changing karma according to the mind.
云何不隨心轉業？
 Why don't you just change your career?
若業不共心生不共住不共滅，是名不隨心轉業。
 If the karma does not arise in the same mind, does not live in the same place, and does not disappear together, this is called not changing the karma according to the mind.
云何非業相應業？
 Why does the non-karma correspond to the karma?
若業非思相應，是名非業相應業。
 If karma does not correspond to thoughts, it is called non-karma corresponding to karma.
云何非業相應非非業相應業？
 Why should non-karma correspond to non-karma and non-karma correspond to karma?
思，是名非業相應非非業相應業。
 Thinking about it, this is called non-karma corresponding to non-karma corresponding to karma.
云何共業？
 How can we share the same industry?
若業隨業轉、共業生共住共滅，是名共業。
 If karma changes with karma, and common karma arises, lives, and perishes together, this is called shared karma.
云何不共業？
 Why don't we work together?
若業不隨業轉、不共業生不共住不共滅，是名不共業。
 If the karma does not follow the karma, if the karma does not arise, live together, or perish together, it is called non-community of karma.
云何隨業轉業？
 Why do you want to change careers?
若業共業生共住共滅，是名隨業轉業。
 If karma is born, lives and perishes together, this is called changing karma along with the karma.
云何不隨業轉業？
 Why not just change careers?
不共業生不共住不[8]共滅，是名不隨業轉[9]業。
 Not sharing karma, not sharing karma, not sharing karma, and not sharing karma [8]. This is called not following karma [9].
云何因業？
 Why is it because of karma?
若業緣業若業非緣[10]善有，是名因業。
 If karma is karma, if karma is not karma [10] good things exist, this is called karma.
云何非因業？
 Why is it not due to karma?
若業非緣無報[11]報不共業，是名非因業。
 If the karma is not caused by fate, there will be no retribution [11] If the retribution is not the same, it is called non-karma.
云何有因業？
 Why is there any karma?
若業有緒，是名有因業。
 If karma has threads, it is called karma with causes.
云何有緒業？
 Why is there such a thing?
若業有緣轉業若業共業，是名有緒業。
 If the karma is destined to change karma, if the karma has the same karma, it is called a karma with threads.
云何有緣業？
 Why is there any destiny?
若業有為，是名有緣業。
 If the karma has a purpose, it is called a karma with destiny.
云何有為業？
 Why does the cloud have a career?
[12]業若有緣，是名有為業。
 [12] If karma is predestined, it is called karma with purpose.
云何知業？
 Why do you know your business?
一切業知如事知見，是名知業。
 Knowledge of all karma is like knowing and seeing things. This is called karma of knowledge.
云何非知業？
 Why is this not a matter of knowledge?
無非知業。
 Nothing but knowledge.
復次說，一切業非知如事知見，是名非知業。
 Again, all karma is not knowledge, such as knowing and seeing things. This is called non-knowledge karma.
云何識業？
 How can you know your business?
一切業識意識如事識，是名識業。
 All karma consciousness is like event consciousness, which is called karma consciousness.
云何非識業？
 Why is it not knowing the industry?
無非識業。
 It’s nothing more than knowing karma.
復次說，一切業非識意識如事識，[1]是名非識[2]業。
 Again, all karma is non-consciousness, such as consciousness of things. [1] This is called non-consciousness [2] karma.
云何解業？
 How to solve the problem?
如事知見，是名解業。
 Knowing and seeing things is called solving karma.
云何非解業？
 Why is this not a solution to karma?
無非解業。
 Nothing more than solving karma.
復次說，一切業非解如事知見，是名非解業。
 It is said again that all karma is not solved, such as knowing and seeing things. This is called non-solved karma.
云何了業？
 Why did Yun end his career?
一切業了如事知見，是名了業。
 All karma is completed by knowing and seeing it. This is called karma.
云何非了業？
 Why is it that I have finished my career?
無非了業。
 Nothing more than finishing the job.
云何斷智知業？
 How can one stop knowledge and knowledge?
[＊]業若不善，是名斷智知業。
 [*] If the karma is not good, it is called the karma of wisdom and knowledge.
云何非斷智知業？
 Why is it not to cut off wisdom and know karma?
若業善、若無記，是名非斷智知業。
 If the karma is good and if it is not recorded, this is called non-severing and knowing the karma.
云何斷業？
 Why should I stop my career?
若業不善，是名斷業。
 If the karma is not good, it is called the cessation of karma.
云何非斷業？
 Why should I stop my career?
若業[3]善、若無記，是名非斷業。
 If the karma [3] is good, if there is no record, this is called non-karma.
云何修業？
 Why study?
若業善，是名修業。
 If the karma is good, it is called karma cultivation.
云何不修業？
 Why don't you study?
若業不善、[4]無記，是名非修業。
 If the karma is not good and [4] is not recorded, it is called non-cultivation.
云何證業？
 How can I prove my career?
一切業證如事知[5]見，是名證業。
 All karma is manifested by the knowledge of things [5]. This is called karma.
云何非證業？
 Why is this not a certification industry?
無非證業。
 Nothing but certification.
復次說，一切業非證如事知見，是名非證業。
 It is said again that all karma is not the realization of knowledge and seeing, and this is called non-realization karma.
云何教業？
 What's the education?
身業、口業，是名教業。
 Physical karma and verbal karma are called teaching karma.
云何無教業？
 Why don’t you have any education?
意業，是名無教業。
 Intentional karma is called untaught karma.
云何身[6]教業？
 What is Yun's teaching background[6]?
若身業色入攝，是名身[＊]教業。
 If the physical karma and form are taken into consideration, it is the name-body [*] teaching karma.
云何身無教業？
 Yun He has no education background?
若身業法入攝，是名身無教業。
 If the body's karma is absorbed, it means that the body has no teaching karma.
云何口[＊]教業？
 Yunhekou [*] teaching experience?
若口業聲入攝，是名口[＊]教業。
 If the sound of the karma of the mouth is captured, it is the karma of the mouth [*].
云何口無教業？
 How can I say I have no education?
若口業法入攝，是名口無教業。
 If the Dharma of oral karma is absorbed, it is said that the utterance has no teaching karma.
云何身業？
 What's the origin?
若業非緣非口業，是名身業。
 If the karma is neither fate nor verbal karma, it is called body karma.
云何口業？
 What's the business?
若業非緣非身業，是名口業。
 If the karma is neither fate nor body karma, it is called verbal karma.
云何意業？
 What's your intention?
若業緣，是名意業。
 If karma is related to karma, it is called mind karma.
云何戒業？
 Why abstain from karma?
若業善心所起去來屈申迴轉身教、集聲音句言語口教、有漏身口戒無教、正語正業正命及善思，是名戒業。
 If the good deeds arise from the mind, then turn around and teach, gather the sounds, words, and oral instructions, have leaks in the body and mouth, and refrain from teaching, and have right speech, right actions, right livelihood, and good thoughts, this is called the karma of precepts.
云何無戒業？
 Why don’t you have any precepts?
若業不善不善心所起去來屈申迴轉身教、集聲音句言語口教、身口[7]作非戒無教及不善思，是名無戒業。
 If the karma caused by unwholesome and unwholesome thoughts arises, turns around and teaches, collects sounds, sentences, words and oral teachings, body and mouth [7] and does non-precepts, no teachings, and unkind thoughts, this is called unpreceptable karma.
云何非戒非無戒業？
 Why is it not a precept or a non-precept karma?
若業無記心所起去來屈申迴轉身教、集聲音句言語口教及無記思，是名非戒非無戒業。
 If the karma is not carried out without remembering the mind, turning around, turning around and teaching, gathering the sounds, words, or oral teachings, and without remembering the thoughts, this is called non-precepts and non-precepts karma.
云何身戒業？
 Where is the body of the monk?
若[8]身業善、善心所起去來屈申迴轉身教、有漏身戒無教、正業身正命，是名身戒業。
 If [8] the body's karma is good, the kind-hearted mind arises and turns around to teach, there are leaks in the body's precepts and no teaching, the body's karma is right, and the life is right, this is the name of the body's karma.
云何身無戒業？
 Why does he have no moral karma?
若身業不善、不善心所起去來屈申迴轉身教、身非戒無教，是名身無戒業。
 If the body's karma is not wholesome and the unwholesome mind arises, and the body is not disciplined and has no teachings, it is called the body's karma without discipline.
云何[9]身非戒非無戒[10]業？
 How can [9] the body be without precepts [10] and not be without precepts [10] karma?
若身業無記、無記心所起去來屈申迴轉身教，是名身非戒非無戒業。
 If there is no memory of the body's karma, and there is no memory of the arising and coming of the mind, it is called the body's non-precepts and non-precepts karma.
云何口[11]戒業？
 Where can I say [11] to practice precepts?
若口業善、善心所起集聲音句言語口教、有漏口戒無教、正語口正命，是名口戒業。
 If the speech karma is good, if the virtuous thoughts arise from the collection of sounds, sentences, and oral teaching, if there is any leakage in the speech, there will be no instruction, and if the speech is correct, the speech will be correct, this is called the karma of the speech precepts.
云何口無戒業？
 Why do you say that you have no moral karma?
若口業不善、不善心所起集聲音句言語口教、口非戒無教，是名口無戒業。
 If the speech karma is not wholesome and arises from the unwholesome mind, and the speech is spoken in a collection of sounds, sentences, or words, and the speech is non-preceptable and uninstructed, this is called the karma of speaking without precepts.
云何口非戒非無戒業？
 How can one say that it is not a precept or a non-precept karma?
若口業無記、無記心所起集聲音句言語口教，是名[12]口非戒非無戒業。
 If there is no memory of the spoken karma, and if there is no memory of the collection of sounds, sentences, words, or oral teaching arising from the mind, this is called [12] speaking without precepts and not without precepts.
[13]云何意戒業？
 [13] What does it mean to abstain from karma?
若意業善、善心相應思，是名意戒業。
 If the intention is good and the good intention corresponds to it, it is called mindfulness karma.
云何意無戒業？
 What does it mean to have no moral karma?
若意業不善、不善心相應思，是名意無戒業。
 If the mind's karma is not wholesome and the unwholesome mind reflects it, it is called mindless karma.
云何[14]意非戒非無戒業？
 Why [14] does it mean that it is neither a precept nor a non-precept karma?
若意業無記、無記[15]心相應思，是名意非戒非無戒業。
 If the intention is that the karma is unrecorded and the mind is unrecorded [15], it means that the karma is neither precepted nor without precepts.
云何善業？
 What a good deed?
若業修，是名善業。
 If the karma is cultivated, it is called good karma.
云何不善業？
 Why not do good deeds?
若[16]業斷，是名不善業。
 If [16] the karma is terminated, it is called unwholesome karma.
云何無記業？
 Why don't you remember your karma?
[17]若受若業非報非報法，是名無記業。
 [17] If the karma you receive is neither retribution nor retribution, it is called unrecorded karma.
云何學業？
 Why study?
若業聖非無學，是名學業。
 If a sage is not without learning, it is called learning.
云何無學業？
 Why don't you study?
若業聖非學，是名無學業。
 If one's profession is sage but not learning, it is called having no learning.
云何非學非無學業？
 Why is it that it is neither learning nor learning?
若業非聖，是名非學非無學業。
 If the profession is not holy, it is called neither learning nor no learning.
云何報業？
 Why the newspaper industry?
若業受若業善報，是名報業。
 If the karma is received and the karma is repaid well, this is called retributive karma.
云何報[18]法業？
 How can I repay [18] the Dharma?
若業有報，是名報[＊]法業。
 If karma has its rewards, it is the karma of the name [*].
云何非報非報法業？
 Why is it not repaying the Dharma?
若業無記非我分攝，是名非報非報法業。
 If the karma is unrecorded and not taken by me, it is called non-retribution and non-retribution of Dharma karma.
云何見斷業？
 How can I see my career ending?
若業不善非思惟斷，是名見斷業。
 If the karma is not good, it is not cut off by thinking, but it is called seeing the karma cut off.
云何思惟斷業？
 Why do you think about ending your career?
若業不善非見斷，是名思惟斷業。
 If the karma is not good, it is not seen as an end. This is called thinking about the karma.
云何非見斷非思惟斷業？
 Why is it that it is not possible to cut off karma through seeing and thinking?
若業善無記，是名非見斷非思惟斷業。
 If the good deeds are not remembered, it is called cutting off the karma without seeing and not thinking about it.
云何見斷因業？
 Why can't you see that your karma has been cut off?
若業見斷、若見斷法報，是名見斷因業。
 If the karma is seen to be broken, if the dharma retribution is seen to be broken, this is called seeing the karma to be broken.
云何思惟斷因業？
 Why do you think about cutting off karma?
若業思惟斷、若思惟斷法報，是名思惟斷因業。
 If you think about the karma, you will cut it off. If you think about it, you will cut off the retribution. This is called thinking about the karma and cutting it off.
[19]云何非見斷[20]因非思惟斷因業？
 [19] Yun He Fei saw the end [20] Cut off the karma because of non-thinking?
若業善若業善法報、若業報非報非報法，是名非見斷[21]因非思惟斷因業。
 If the karma is good, if the karma is good, if the karma is good, if the karma is not retribution, it is not a karma. This is called non-viewing [21] cutting off karma without thinking.
云何卑業？
 Why do you think you are humble?
若業不善，是名卑業。
 If the karma is not good, it is called despicable karma.
云何中業？
 Why is Zhongye?
若業無記，是名中業。
 If there is no record of the karma, it is called the middle karma.
云何勝業？
 Why win?
若[22]業善，是名勝業。
 If [22] the karma is good, it is a famous karma.
復次卑業，若業不善、無記，是名卑業。
 Again, if the deeds are bad and unrecorded, they are called despicable deeds.
復次中業，若業非聖善，是名中業。
 Repeated middle karma, if the karma is not holy and good, it is called middle karma.
復次勝業，若業聖無漏，是名勝業。
 Repeatedly winning karma, if the karma is holy and has no leakage, it is a famous karma.
云何麁業？
 Why do you want to start a business?
若業欲界繫，是名麁業。
 If the karma is related to the realm of desire, it is called the karma.
云何細業？
 What's the point?
若業色界繫、不繫，是名細業。
 If the karma and color realm are related or not, it is called fine karma.
云何微業？
 Why is there a small business?
若業無色界繫，是名微業。
 If the karma has no color realm, it is called micro karma.
復次麁業，若業欲界繫、色界繫，是名麁業。
 If the karma is related to the desire realm or the color realm, it is called karma.
復次細業，若業空處繫、識處繫、不用處繫、若不繫，是名細業。
 Repeated fine karma, if the karma is tied where it is empty, if it is tied where there is awareness, if it is not tied, if it is not tied, this is called fine karma.
復次微業，若業非想非非想處繫，是名微業。
 Again, micro karma, if the karma is neither thought nor non-thought, it is called micro karma.
復次麁業，若業欲界繫、色界繫、空處繫、識處繫、不用處繫，是名麁業。
 In addition, if the karma is related to the realm of desire, the realm of form, the place of emptiness, the place of consciousness, or the place of no use, then it is called karma.
復次細業，若業不繫，是名細業。
 Repeated fine karma, if the karma is not connected, it is called fine karma.
復次微業，若業非想非非想處繫，是名微業。
 Again, micro karma, if the karma is neither thought nor non-thought, it is called micro karma.
云何受樂業？
 How can I enjoy my happy career?
若業樂受相應，是名受樂業。
 If the karma is accompanied by the joy of receiving, it is called the karma of receiving the joy.
云何受苦業？
 Why do you have to suffer karma?
若業苦受相應，是名受苦業。
 If karma is associated with suffering, it is called suffering karma.
云何受捨業？
 Why do you receive karma?
若業不苦不樂受相應，是名受捨業。
 If the karma is neither painful nor pleasant, it is called receiving the karma of giving up.
云何樂受業？
 Why would you enjoy your career?
若業受樂報，是名樂受業。
 If one's deeds are rewarded with happiness, this is called the deeds of happiness.
云何苦受業？
 Why do you suffer from karma?
若業受苦報，是名苦受業。
 If karma results in suffering, it is called suffering karma.
云何捨受業？
 Why would you give up your career?
若業受不[1]苦不樂報，是名捨受業。
 If the karma cannot be tolerated [1] and the reward is neither pain nor happiness, it is called giving up the karma.
云何樂受業？
 Why would you enjoy your career?
除苦受不[＊]苦不樂受業，餘業若善有報，是名樂受業。
 In addition to suffering, suffering is not [*] suffering is not a pleasant karma. If the remaining karma is good and has rewards, this is called happy karma.
云何苦受[2]業？
 Why do you suffer [2] karma?
若業不善，是名苦受業。
 If the karma is not good, it is called suffering.
云何非苦非樂受業？
 Why is it neither suffering nor happiness?
除樂受苦受業，若餘業，是名非苦非樂受業。
 In addition to suffering and suffering, if there is any remaining karma, it is called neither suffering nor happiness.
云何喜處業？
 Why do you like to have a career?
若業發已生喜，是名喜處業。
 If the karma has already produced joy, it is called the karma of joy.
云何憂處業？
 Why worry about career?
若業發已生憂，是名憂處業。
 If the karma has already caused worry, it is called the karma of worry.
云何捨處業？
 Where can I leave my career?
若業發已[3]出捨，是名捨處業。
 If the karma has [3] left the house, it is called the karma of the house.
復次喜處業，除捨處業，餘處業若善有報，是名喜處業。
 If the karma of the happy place is repeated, except the karma of the abandoned place, if the remaining karma is good and will be rewarded, this is called the karma of the happy place.
復次憂處業，若業不善，是名憂處業。
 Worrying about one's karma again and again, if the karma is not good, is called worrying about one's karma.
復次捨[4]處業，除喜處業，餘業若善有報，是名捨處業。
 The second karma [4] is the karma of equanimity. In addition to the karma of happiness, if the remaining karma is good, it will be rewarded. This is called the karma of equanimity.
復次喜處業，若業善有報，是名喜處業。
 If the good deeds are rewarded, this is called happy deeds.
復次[5]憂處業，若業不善有報，是名憂處業。
 Again [5] Worrying about karma, if the karma is not good, there will be rewards, this is called worrying about karma.
復次非喜處非憂處業，除喜處、憂處業，若餘業，是名非喜處非憂處業。
 Again, the non-happy place and non-worrying place karma, in addition to the happy place and the sorrowful place karma, if there is any remaining karma, it is called the non-happy place and non-worrying place karma.
云何現法受[6]業？
 Why do you manifest the Dharma and receive [6] karma?
若業生我分，若長幼所作成就此業，於此生我長幼身受報，是名現法受業。
 If karma arises from me, if the actions of the elder and younger accomplish this karma, my elder and younger body will receive the retribution in this life. This is called receiving the karma through manifestation.
云何生受業？
 Where can I get my karma?
若業生我分，長幼所作成就此業，生受報，是名生受業。
 If the karma is given to me, the actions of the elders and the younger will accomplish this karma, and I will receive the retribution. This is called the karma of being born.
云何後受業？
 When did Yun get his job?
若業生我分，若長幼所作成就此業，第三第四生受報或多，是名後受業。
 If the karma is due to me, if the actions of the elder and the younger achieve this karma, the retribution may be greater in the third and fourth lives, which is called the karma of the future.
云何與樂業？
 What's the deal with Leye?
若業與樂果，是名與樂業。
 If there are karma and happy fruits, this is the name and happy karma.
云何與苦業？
 Why does it have to do with hard work?
若業與苦果，是名與苦業。
 If there is karma and bitter fruits, then this is name and bitter karma.
云何非與樂非與苦業？
 Why is it not about happiness and suffering?
除與樂與苦業，若餘業，是名非與樂[7]與苦業。
 In addition to the karma of happiness and suffering, if there is any remaining karma, it is called the karma of non-happiness [7] and suffering.
云何樂果業？
 Yunhe Le fruit industry?
若業善有樂報，是名樂果業。
 If good deeds are rewarded with happiness, this is called happy fruit karma.
云何苦果業？
 Why suffer from fruit karma?
若業不善，是名苦果業。
 If the karma is not good, it is called bitter fruit karma.
云何非樂果非苦果業？
 Why is it neither a happy fruit nor a bitter fruit?
除樂[8]果苦果業，若餘業，是名非樂果非苦果業。
 In addition to the karma of happy fruits and bitter fruits, if there is any remaining karma, it is called non-happy fruit and non-bitter fruit karma.
云何樂報業？
 How can I enjoy the newspaper industry?
若業樂果，是名樂報業。
 If the karma has happy results, it is called happy karma.
云何苦報業？
 Why bother to repay your karma?
若業苦果，是名苦報業。
 If karma has bitter consequences, it is called karma with bitter consequences.
云何非樂非苦報業？
 Why is it neither happiness nor suffering as a result of karma?
除樂報苦報業，若餘業，是名非樂報非苦報業。
 In addition to the karma of happiness and suffering, if there is any remaining karma, it is called the karma of neither happiness nor suffering.
云何樂報業？
 How can I enjoy the newspaper industry?
若業善有報，是名樂報業。
 If good deeds are rewarded, this is called happy reward deeds.
云何苦報業？
 Why bother to repay your karma?
若業不善，是名苦報業。
 If the karma is not good, it is called the karma of suffering and retribution.
云何非樂非苦報業？
 Why is it neither happiness nor suffering as a result of karma?
除樂報苦報業，若餘業，是名非樂非苦報業。
 In addition to the karma of happiness and suffering, if there is any remaining karma, it is called the karma of neither happiness nor suffering.
云何過去業？
 Why do you have past karma?
若業生已滅，是名過去業。
 If the karma has been destroyed, it is called past karma.
云何未來業？
 Why is there a future career?
若業未生未出，是名未來業。
 If the karma has not been born yet, it is called future karma.
云何現在業？
 Why do you want to work now?
若業生未滅，是名現[9]在業。
 If the karma arises but is not extinguished, it is called the present[9] karma.
云何過去境界業？
 Why have you passed the state of karma?
思惟過去法若業生，是名過去境界業。
 If karma arises when thinking about the past, it is called karma of past realms.
云何未來境界業？
 What is the future of realm industry?
思惟未來法若業生，是名未來境界業。
 If karma arises when thinking about the future, it is called future state karma.
云何現在境界業？
 Why is this state of affairs now?
思惟現在法若業生，是名現在境界業。
 If karma arises when thinking about the present dharma, it is called the karma of the present state.
[10]云何非過去非未來非現在境界業？
 [10] Yun He is not in the past, future, or present realm?
思惟非過去非未來非現在法若業生，是名非過去非未來非現在境界業。
 If a karma arises when thinking about things that are neither past nor future nor present, it is called karma in the realm of neither past, future, nor present.
云何欲界繫業？
 Why do you want to have a career in the world?
若業欲漏有漏，是名欲界繫業。
 If there are leaks in the desire realm, it is called the desire realm.
云何色界繫業？
 What is the color industry?
若業色漏有漏，是名色界繫業。
 If there is leakage of karma and form, it is karma related to the name and form realm.
云何無色界繫業？
 Why is the colorless realm related to karma?
若業無色漏有漏，是名無色界繫業。
 If the karma is colorless and has leakage, it is called the karma of the colorless realm.
云何不繫業？
 Why not be a karma?
若業聖無漏，是名不繫業。
 If the karma is holy and has no leakage, this name is not tied to karma.
云何四業？
 What are the four industries?
黑業黑報、白業白報、黑白業黑白報、非黑非白業非黑非白報。
 Black karma is black, white karma is white, black and white karma is black and white, non-black and non-white karma is neither black nor white.
云何黑業黑報？
 Why is there so much black industry and bad news?
若業不善有報，是名黑業黑報。
 If bad deeds are punished, it is called black karma and black retribution.
云何白業白報？
 Why should you pay for your work in vain?
若業善有報，是名白業白報。
 If good deeds are rewarded, this is called white deeds being repaid in vain.
云何黑白業黑白報？
 Why is the black and white industry reported?
無一業若黑白黑白報，彼若黑業黑報、若白業白報，是名黑白業黑白報。
 There is no black and white karma with black and white karma. If there is a black karma, there will be black karma. If there is a white karma, there will be white karma. This is called black and white karma.
云何非黑非白業非黑非白報？
 Why is it neither black nor white? Karma is neither black nor white.
若聖有報斷煩惱，是名非黑非白業非黑非白報。
 If the saint has retribution to end afflictions, this is called retribution that is neither black nor white.
云何黑業黑報？
 Why is there so much black industry and bad news?
若業不善有報，此業報是名黑業黑報。
 If bad karma has retribution, this karma is called black karma and black retribution.
云何白業白報？
 Why should you pay for your work in vain?
若業善有報，此業報是名白業白報。
 If good deeds are rewarded, this kind of deeds is called white deeds.
云何黑白業黑白報？
 Why is the black and white industry reported?
無一業黑白黑白報，彼若黑業黑報此業報、若白業白報此業報，是名黑白業黑白報。
 No karma has black and white retribution. If black karma repays this karma with black retribution, if white karma repays this karma with white retribution, this is called black and white karma with black and white retribution.
云何非黑非白業非黑非白報？
 Why is it neither black nor white? Karma is neither black nor white.
若法聖有報斷煩惱，是名非黑白業非黑白報。
 If the Dharma Saint has retribution to end the afflictions, this is called neither black and white karma nor black and white retribution.
云何黑業黑報？
 Why is there so much black industry and bad news?
如世尊說：
 As the Blessed One said:
我自正知說四業。
 I have self-righteous knowledge and talk about the four karma.
何等四？
 How four?
黑業黑報、白業白報、黑白業黑白報、非黑非白業非黑非白報業能盡業。
 Black karma will be repaid with black karma, white karma will be repaid with white karma, black and white karma will be repaid with black and white karma, and non-black and non-white karma will be repaid with black and white karma.
云何黑業黑報？
 Why is there so much black industry and bad news?
若人作不清淨身行、作不清淨口行、作不清淨意行，成就不清淨業。
 If a person does impure body conduct, impure speech conduct, and impure mind conduct, he will achieve impure karma.
彼行不清淨身口意行已、成就不清淨業已，生不清淨處。
 He has performed impure actions of body, speech, and mind, accomplished impure deeds, and has been born in an impure place.
彼生不清淨處已，觸不清淨[11]觸。
 He was born in an impure place, and his contact was impure[11].
觸不清淨觸已，受不清淨受，一向苦切、一向受苦燋、一向不善、一向不愛喜適意、一向所憎惡，非天人所悕望。
 The contact is not pure, the feeling is not pure, it is always painful, always suffering, always unwholesome, always unlovable, always abhorred, and is not what gods and humans desire.
如地獄眾生，[12]此眾生[13]往生，隨所作業生，生已觸觸。
 Like the sentient beings in hell, [12] these beings [13] are reborn according to their actions, and their lives have been touched.
我知眾生由業與苦，是名黑業黑報。
 I know that all sentient beings suffer from karma and suffering. This is called black karma and black retribution.
云何白業白報？
 Why should you pay for your work in vain?
若人作清淨身行、作清淨口行、作清淨意行，成就清淨業行。
 If a person conducts pure body, conducts pure speech, and conducts pure mind, he will achieve pure deeds.
清淨身口意行已、成就清淨業已，生清淨處。
 Once you have purified your body, speech, and mind, you have accomplished pure deeds, and you will be born in a pure place.
生清淨處已，觸清淨觸。
 Born in a pure place, touching pure things.
觸清淨觸已，受清淨受，一向樂[＊]愛喜適意、一向所不憎惡，天人所悕望。
 Touching is pure, feeling is pure, always happy [*] loving and satisfying, always not hating, being despised by gods and humans.
猶如遍淨天眾生，若眾生[＊]往生，隨所作業生，生已觸觸。
 Just like all sentient beings in the pure heaven, if sentient beings [*] are reborn, they will be reborn according to their actions, and their rebirths have been touched.
我知眾生由[14]業與樂，是名白業白報。
 I know that all sentient beings have [14] karma and happiness, which is called white karma and white retribution.
云何黑白業黑白報？
 Why is the black and white industry reported?
若人行清淨不清淨身行、行清淨不清淨口行、行清淨不清淨意[1]行，成就清淨不清淨業。
 If a person conducts pure and impure body conduct, conducts pure and impure speech conduct, and conducts pure and impure mind[1] conduct, he will achieve pure and impure karma.
彼行清淨不清淨身口意行已、成就清淨不清淨業已，生清淨不清淨處。
 He has performed pure and impure actions of body, speech and mind, accomplished pure and impure deeds, and is born in a pure and impure place.
生清淨不清淨處已，觸清淨不清淨觸。
 Born in a pure and impure place, a pure and impure touch is born.
觸清淨不清淨觸已，受清淨不清淨受，雜受苦樂。
 Touch is pure and impure, feeling is pure and impure, and suffering and pleasure are mixed.
如人如天，若眾生[＊]往生，隨所作業生，生已[＊]觸觸。
 Just like humans and gods, if sentient beings [*] are reborn, they will be reborn according to their actions, and their rebirths will be [*] touched.
我知眾生由業與苦樂，是名[2]黑白業黑白報。
 I know that all sentient beings are caused by karma, suffering and happiness, which is called [2] black and white karma and black and white retribution.
云何非黑白業非黑白報業能盡業？
 How can the non-black and white industry and the black and white newspaper industry be completed?
若黑業黑報，若斷思；
 If black karma brings black retribution, if thoughts are cut off;
若白業白報，若斷思；
 If your deeds are repaid in vain, if you give up your thoughts;
若黑白業黑白報，若斷思，是名非黑白業非黑白報業能盡業。
 If black and white karma brings black and white rewards, if you stop thinking about it, this is called non-black and white karma, and non-black and white karma can complete your karma.
是名四業。
 It is called the four industries.
云何四受業？
 Why do you have four karma?
如世尊說四受業。
 As the World Honored One said, there are four kinds of karma.
何等四？
 How four?
有業現苦、後有苦報，有業現樂、後有苦報，有業現苦、後有樂報，有業現樂、後有樂報。
 There are karma that present suffering, and then there will be bitter retribution; there are karma that present happiness, and there will be bitter retribution later; there are karma that present suffering, and there will be happy retribution later; there are karma that will present happiness, and there will be happy retribution later.
云何受業現苦後有苦報？
 How come there is suffering in retribution after receiving karma?
若人忍憂忍苦殺生，緣殺生故，以種種心受憂苦；
 If a person endures sorrow and pain and kills living beings, he will suffer sorrow and suffering with all kinds of thoughts because of killing living beings;
忍憂忍苦竊盜，邪婬，妄言，兩舌，惡口，綺語，貪欲，瞋恚，邪見，緣邪見故，以種種心受憂苦，身壞命終墮惡道地獄，此受業現苦後有苦報。
 Enduring sorrow and suffering, stealing, sexual immorality, lying, double-tongued, harsh words, idle talk, greed, anger, wrong views. Due to wrong views, one suffers from all kinds of sorrows and sufferings, and one’s body will be destroyed and one will end up in the hell realm. These karma appear. After suffering comes bitter reward.
云何受業現樂後有苦報？
 How can there be suffering after receiving karma and experiencing happiness?
若人忍喜忍樂殺生，緣殺生故，以種種[3]心受喜樂，忍喜忍樂竊盜、邪婬、妄言、兩舌、惡口、綺語、貪欲、瞋恚、邪見，緣邪見故，以種種心受喜樂，身壞命終墮惡道地獄，此受業現樂後有苦報。
 If a person endures joy and joy in killing, for the reason of killing, he receives joy with all kinds of [3] thoughts, and endures joy and joy in stealing, sexual immorality, lying, gossip, harsh words, idle talk, greed, hatred, wrong views, and wrong reasons. Seeing this, if you experience joy with all kinds of hearts, your body will break down and you will eventually fall into the hells of the lower realms. This karma will lead to suffering after the joy.
云何受業現苦後有樂報？
 How can one be rewarded with happiness after receiving karma and experiencing suffering?
若人忍憂忍苦不殺生，緣不殺生故，以種種心受憂苦；
 If a person endures sorrow and suffering without killing living beings, he will suffer from sorrow and suffering with all kinds of thoughts because of not killing living beings;
忍憂忍苦不竊盜、不邪婬、不妄言、不兩舌、不惡口、不綺語、不貪[4]不欲、不瞋恚、正見，緣正見故，以種種心受憂苦，身壞命終生善道天上，此受業現苦後有樂報。
 Be patient with sorrow, endure suffering, refrain from stealing, refrain from sexual misconduct, refrain from lying, refrain from double-talk, refrain from harsh words, refrain from idle talk, refrain from greed [4] refrain from desire, refrain from anger, and have right views. Suffering from sorrow and suffering with all kinds of thoughts due to right views, If the body is destroyed, you will live a good life in heaven. This karma will lead to happiness after suffering.
云何受業現樂後有樂報？
 How can one be rewarded with happiness after receiving karma?
若人忍喜忍樂不殺生，緣不殺生故，以種種心受喜樂，忍喜忍樂不竊盜、不邪婬、不妄言、不兩舌、不惡口、不綺語、不貪欲、不瞋恚、正見，緣正見故，以種種心受喜樂，[5]身壞命終生善道天上，此受業現樂後有樂報。
 If a person endures joy, endures joy, and does not kill, for the reason of not killing living beings, he receives joy with all kinds of thoughts, endures joy, endures joy, does not steal, does not commit sexual misconduct, does not lie, does not use double-tongued words, does not use harsh words, does not talk nonsense, does not have greed, and does not Anger, anger, and right views, due to right views, receive happiness with all kinds of hearts. [5] The body will be destroyed and a life of good deeds will be in heaven. This karma will be rewarded with happiness after happiness.
是名四受業。
 This is called the four karma.
云何五怖？
 What are the five fears?
若殺生，緣殺生故，[6]今身生怖、後身生怖；
 If you kill a living being, because you kill a living being, [6] fear will arise in this body and fear in the future body;
竊盜、邪婬、妄[7]語、飲酒放逸處，緣飲酒放逸處故，今身生怖、後身生怖。
 Theft, sexual immorality, lying, [7] drinking, and drinking alcohol lead to fear in this body and fear in the future body.
是名五怖。
 This is called the Five Terrors.
云何五怨？
 What are the five grievances?
若殺生，緣殺生故，今身生怨、後身生怨；
 If you kill a living being, because you kill a living being, you will have resentment in this life and resentment in the future life;
竊盜、邪婬、妄言、飲酒放逸處，緣飲酒放逸處故，今身生怨、後身生怨。
 Stealing, sexual immorality, lying, and drinking alcohol will lead to resentment in this life and resentment in the future life.
是名五怨。
 It's called the Five Resentments.
云何五無間？
 Why is Wu Wu Jian?
害母無間、害父無間、害阿羅漢無間、壞僧無間、於如來身惡心出血無間。
 It harms the mother without interruption, harms the father without interruption, harms Arhats without interruption, harms the monks without interruption, and causes nausea and bleeding in the body of the Tathagata without interruption.
云何害母無間？
 Why did you harm your mother Wujian?
若母母想故斷命，是名害母無間。
 If the mother wants to kill her, this is called harming the mother.
云何害父無間？
 Why did you harm your father Wujian?
若父父想故斷命，是名害父無間。
 If the father wants to die for this reason, it will harm the father forever.
云何害阿羅漢無間？
 Why harm Arhat Wujian?
故斷阿羅漢聲聞命，是名害阿羅漢無間。
 Therefore, to cut off the life of an Arhat as a voice-hearer is to harm the Arhat forever.
云何壞僧無間？
 Why is the bad monk Wu Jian?
一面請四比丘或多，第二面請四比丘或多，行籌唱令，是名壞僧無間。
 On one side, four or more bhikkhus are invited, and on the second side, four or more bhikkhus are invited to sing and sing. This is called the bad monks.
云何於如來身惡心出血無間？
 Why is it that the Tathagata's body is constantly nauseated and bleeding?
若故於如來身惡心出血成就業，乃至傷如髮端，是名於如來惡心出血無間。
 If the Tathagata's body becomes nauseated and bleeds, causing injuries, it is said that the Tathagata's nausea and bleeding are continuous.
是名五無間。
 It is called Wu Wu Jian.
云何五戒？
 What are the five precepts?
不殺生、不竊盜、不邪婬、不妄言、不飲酒放逸處，是名五戒。
 Do not kill, do not steal, do not engage in sexual misconduct, do not lie, and do not drink alcohol or let loose. These are the five precepts.
云何越五戒？
 Why go beyond the five precepts?
殺生、竊盜、邪婬、妄言、飲酒放逸處，是名越五戒。
 Killing, stealing, sexual misconduct, lying, and drinking and letting loose are the five precepts.
云何因貪業？
 Why is it because of greed?
業若貪因、貪緒、貪集、貪緣身業口業意業，是名因貪業。
 If the karma is caused by greed, greed, greed, greed, physical karma, verbal karma, and mental karma, this is called greedy karma.
云何因恚業？
 Why is it because of jealousy?
業若恚因、恚緒、恚集、恚緣身業[8]口意業，是名因恚業。
 Karma is caused by anger, emotion, accumulation, body karma [8] verbal and mental karma, this is called karma caused by karma.
云何因癡業？
 Why is Yun obsessed with work?
業若癡因、癡緒、癡集、癡緣身業[＊]口意業，是名癡因業。
 Karma is caused by delusion, delusion, collection of delusion, body karma caused by delusion [*] verbal and mental karma, this is called karma caused by delusion.
云何不貪因業？
 Why not be greedy for karma?
若不貪因、不貪緒、不貪集、不貪緣身業口業意業，是名[9]不貪因業。
 If one is not greedy for causes, not greedy for thoughts, not greedy for collections, and is not greedy for physical, verbal, and mental karma, this is called [9] not being greedy for causes.
云何不恚因業？
 Why not hate your karma?
若不恚因、不恚緒、不恚集、不恚緣身業口業意業，[10]是名不恚因業。
 If you don't hate the causes, the thoughts, the collections, and the karma of the body, speech, and mind, [10] this is called not hating the causes.
云何不癡因業？
 Why not be obsessed with karma?
若不癡因、不癡緒、不癡集、不癡緣身業[11]口業意業，是名不癡因業。
 If you are not obsessed with causes, thoughts, collections, and physical karma [11], verbal karma, and mental karma, this is called non-delusion of karma.
云何趣地獄業？
 What's the point of hell karma?
若業不善增，能令生地獄，是名趣地獄業。
 If the karma is not done well, it can lead to hell. This is called hell karma.
云何趣畜生業？
 What's the point of animal husbandry?
若業不善中，能令生畜生，是名趣畜生業。
 If the karma is not good, it can cause animals to be born, which is called animal karma.
云何趣餓鬼業？
 What's the point of hungry ghost karma?
若業不善軟，能令生餓鬼，是名[12]向餓鬼業。
 If the karma is not good and soft, it can cause hungry ghosts to be born. This is called [12] karma towards hungry ghosts.
云何趣人業？
 What's the point of human career?
若業善不增，能令生人中，是名趣人業。
 If the good deeds do not increase, it can lead to rebirth in other people. This is called the deeds of benefiting people.
云何趣天業？
 What is the meaning of heavenly karma?
若業善增，能令生天上，是名[13]趣天業。
 If the karma is good and increases, it can lead to rebirth in heaven. This is called [13] heavenly karma.
云何趣涅槃業？
 What is the meaning of nirvana?
若業聖有報，能斷煩惱，是名趣涅槃業。
 If the saint of karma is rewarded and can put an end to troubles, this is called nirvana karma.
云何七不善法？
 What are the seven unwholesome dharma?
殺生、竊盜、邪婬、妄言、兩舌、惡口、綺語，是名七不善法。
 Killing, stealing, sexual misconduct, lying, double-talk, harsh words, and idle talk are the seven unwholesome dharma.
云何七[14]善法？
 Yunheqi [14] Good Dharma?
不殺生、不竊盜、不邪婬、不妄言、不兩舌、不惡口、不綺語，是名七善法。
 Not to kill, not to steal, not to engage in sexual misconduct, not to lie, not to be double-tongued, not to speak harshly, and not to speak idle words. This is called the Seven Good Dharma.
云何八非聖語？
 Why are these eight non-sacred words?
不見言見、見言不見，不聞言聞、聞言不聞，不覺言覺、覺言不覺，不識言識、識言不識，是名八非聖語。
 Seeing without seeing words, seeing without seeing words, hearing without hearing words, hearing without hearing words, being aware of words without being aware of them, being aware of words without being aware of them, being aware of words without knowing them, knowing words without knowing them, these are called the eight non-sacred words.
云何八聖語？
 What are the eight holy sayings?
不見言不見、見言見，不聞言不聞、聞言聞，不覺言不覺、覺言覺，不識言不識、識言識，是名八聖語。
 Seeing without seeing words, seeing with words, hearing without hearing words, hearing with words, knowing without knowing words, knowing with words, knowing without knowing words, knowing with words, these are called the Eight Noble Speeches.
云何因貪身業？
 Why are you greedy for body and career?
若身業不善，因貪不離貪貪覆心所起去來屈申迴轉身教、身非戒無教，是名因貪身業。
 If the body's karma is not good, due to greed, greed and greed overwhelm the mind, and the body is not disciplined and has no teaching, this is called body karma due to greed.
云何因貪口業？
 Why is it because of greed?
若口業不善，因貪不離貪貪覆心所起集聲音句言語口業教、口非戒無教，是名因貪口業。
 If the verbal karma is not good, due to greed and greed, it arises from the mind, and the speech karma is taught in the collection of sounds, sentences, and speech without precepts and teachings, this is called verbal karma due to greed.
云何因貪意業？
 Why is it because of greed?
若意業不善因貪不離貪貪覆心相[1]應思，是名因貪意業。
 If the bad mental karma is caused by greed and overwhelms the mind [1], it should be considered that this is called the mental karma caused by greed.
云何因恚身業？
 Why do you hate your body and karma?
若身業不善因恚不離恚恚覆心所起去來屈申迴轉身教、身非戒無教，是名因恚身業。
 If the body's bad karma is caused by hatred and hatred, and the mind arises and turns around, and the body is not disciplined and has no teaching, this is called the body karma caused by hatred.
云何因恚口業？
 Why is it because of jealousy?
若口業不善因恚不離恚恚覆心所起集聲音句言語口教、口非戒無教，是名因恚口業。
 If the bad verbal karma is due to the persistence of anger and anger, which arises from the mind, and the collection of sounds, sentences, or oral teaching, and the speech is not precepted and has no teaching, this is called the verbal karma caused by hatred.
云何因恚意業？
 Why is it because of jealousy?
若意業不善因恚不離恚恚覆心相應思，是名因恚意業。
 If the unwholesome mental karma is caused by jealousy and overwhelms the mind, it is called the mental karma caused by jealousy.
云何因癡身業？
 Why is it because of obsession with body karma?
若身業不善因癡不離癡癡覆心所起去來屈申迴轉身教、身非戒無教，是名因癡身業。
 If the body's karma is not good due to delusion, it is caused by delusion and delusion, and the mind arises and turns around, and the body is not precepted and has no teaching. This is called the body karma due to delusion.
云何因癡口業？
 Why is it because of the obsession with speaking?
若口業不善因癡不離癡癡覆心所起集聲音句言語口教、口非戒無教，是名因癡口業。
 If the bad speech karma is caused by delusion, which arises from the mind, and the speech is not precepted and taught, this is called the speech karma caused by delusion.
云何因癡意業？
 Why is it due to crazy thoughts?
若意業不善因癡不離癡癡覆心相應思，是名因癡意業。
 If the unwholesome mental karma is caused by delusion, it is called delusional karma.
云何因不貪身業？
 Why don't you be greedy for your body and career?
若身業善因不貪離貪非貪覆心所起去來屈申迴轉身教、有漏身戒無教，是名因不貪身業。
 If the good causes of body karma are not greedy, free from greed, and are not greedy, but the mind arises, bends, turns, turns, and teaches, and there are leaks, body precepts, and no teachings, this is called non-covetous body karma.
云何因不貪口業？
 Why is Yun not greedy for words?
若口業善因不貪離貪非貪覆心所起集聲音句言語口教、有漏口戒無教，是名因不貪口業。
 If the oral karma is good because it is not greedy, it is not greedy, it is not greedy, it is not greedy, it is caused by the mind, it is the collection of sounds, sentences, words and oral teaching, there are leaks in the mouth, there are no precepts, and there is no teaching, this is called the non-covetous verbal karma.
云何因不貪意業？
 Why is it that you are not greedy for your own karma?
若意業善因[2]不貪離貪非貪覆心相應思，是名因不貪意業。
 If the good causes of mental karma [2] are not greedy and free from greed, and are not greedy and cover the mind with corresponding thoughts, this is called non-greedy mental karma.
云何因不恚身業？
 Why don't you hate your body and karma?
若身業善因不恚離恚非恚覆心所起去來屈申迴轉身教、有漏身戒無教，是名因不恚身業。
 If the good causes of body karma are not separated from the mind, and the mind arises and turns around, and there are leaks, body precepts, and no teachings, this is called not hating the body karma.
云何因不恚口業？
 Why don't you hate your speech industry?
若口業善因不恚[3]離恚非恚覆心所起集聲[4]音句言語[5]口教、有漏口戒無教，是名因不恚口業。
 If the good cause of the oral karma is not abhorrent [3] the sound that arises from the mind without hatred [4] the sound and sentence speech [5] the oral teaching, the leakage of the mouth and the precepts but no teaching, this is called the karma of the speech not abhorred.
云何因不恚意業？
 Why don't you hate your willful karma?
若意業[6]善因不恚離恚非恚覆心相應思，是名因不恚意業。
 If the mental karma [6] is caused by good causes, it is not abhorrent, but it is not a karma that overwhelms the mind and corresponds to thoughts.
云何因不癡身業？
 Why are you not obsessed with body and karma?
若身[7]善業因不癡離癡[8]非癡覆心所起去來屈申迴轉身教、有漏身戒無教、正業身正[9]命，是名因不癡身業。
 If the body [7] good deeds are separated from delusion [8] due to non-delusion, the mind arises, bends, turns, and turns around to teach, there is leakage in the body, precepts are not taught, and the right karma and body are upright [9] life, this is called the body due to non-delusion. Industry.
云何因不癡口業？
 Why is Yun not crazy about the industry?
若口業善因不癡離癡非癡覆心所起集聲音句言語口教、有漏口戒無教、正語口正命，是名因不癡口業。
 If the good cause of oral karma is not deluded, detached from delusion, not caused by delusion, the mind is not covered by delusion, it is the collection of sounds, sentences, spoken words and teachings, there are leaks in the mouth, precepts are not taught, and the correct speech is correct, this is called the karma of non-delusious speech.
云何因不癡意業？
 Why is Yun not obsessed with mind karma?
若意業善因不癡離癡[10]非癡覆心相應思，是名因不癡意業。
 If the good causes of mental karma are not deluded and separated from delusion [10] and the non-delusion covers the corresponding thoughts in the mind, this is called the cause of non-deluded mental karma.
云何十不善業道？
 Why are there ten bad karma?
殺生、竊盜、邪婬、妄[＊]語、兩舌、惡口、綺語、貪欲、瞋恚、邪見，是名十不善業道。
 Killing, stealing, sexual immorality, lying, gossip, harsh words, idle talk, greed, anger, and wrong views are the ten unwholesome karma paths.
云何十善業道？
 What are the ten good karma paths?
不殺生、不竊盜、不邪婬、不妄言、不兩舌、不惡口、不綺語、不貪欲、不瞋恚、正見行，是名十善業道。
 Do not kill, do not steal, do not engage in sexual misconduct, do not lie, do not speak nonsense, do not use harsh words, do not talk nonsense, do not engage in greed, do not have anger, and do right views and actions. These are called the ten good karma paths.
云何十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E矛？
 How can one achieve the ten methods and fall into hell as quickly as [*]\xED\xA1\x94\xED\xBE\x9Espear?
殺生乃至邪見，十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E矛。
 Killing living beings and even having wrong views will lead to falling into hell as quickly as a [*]\xED\xA1\x94\xED\xBE\x9Elance.
云何十法成就生善處速如[＊]\xED\xA1\x94\xED\xBE\x9E矛？
 How can the ten methods of achieving good deeds be as quick as [*]\xED\xA1\x94\xED\xBE\x9Espear?
不殺生乃至正見行，是[11]十成就生善處速如[＊]\xED\xA1\x94\xED\xBE\x9E矛。
 Abandoning living beings and even practicing right views are [11] ten times as fast as a [*]\xED\xA1\x94\xED\xBE\x9E spear to achieve good results in rebirth.
云何二十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E矛？
 How can the achievement of twenty methods lead to falling into hell as quickly as [*]\xED\xA1\x94\xED\xBE\x9Elance?
自殺生、教他殺生，乃至自邪見、教他邪見，是[12]名二十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E矛。
 Killing living beings, teaching others to kill living beings, or even having wrong views and teaching others wrong views, [12] the twenty-dharmas achievers will fall into hell as quickly as [*]\xED\xA1\x94\xED\xBE\x9Elance.
云何二十法成就生善處速如[＊]\xED\xA1\x94\xED\xBE\x9E矛？
 Why is it that twenty methods can achieve good deeds as quickly as [*]\xED\xA1\x94\xED\xBE\x9Espear?
自不殺生、教他不殺生，乃至自正見、教他正見行，是二十法成就生善處速如[＊]\xED\xA1\x94\xED\xBE\x9E矛。
 Oneself refrain from killing, teach others not to kill, and even oneself have a correct view, and teach others a correct view and conduct. These are the twenty methods of achieving good deeds as quickly as [*]\xED\xA1\x94\xED\xBE\x9Ea spear.
云何三十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E矛？
 Why is it that after thirty years of practice, one can fall into hell as quickly as [*]\xED\xA1\x94\xED\xBE\x9Espear?
自殺生、教他殺生、讚歎殺生，乃至自邪見、教他邪見、讚歎邪[13]見，[14]是三十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E矛。
 Killing living beings, teaching others to kill living beings, praising killing living beings, and even having wrong views, teaching others wrong views, praising wrong views [13], [14] are the thirty dharma achievements and fall into hell as quickly as a [*]\xED\xA1\x94\xED\xBE\x9E spear.
云何三十法成就生善處速如[＊]\xED\xA1\x94\xED\xBE\x9E矛？
 Why is it that the Thirty Methods can achieve good deeds as quickly as [*]\xED\xA1\x94\xED\xBE\x9ESpear?
自不殺生、[15]教他不殺生、讚歎不殺生，乃至自正見、教他正見、讚歎正見[16]行，是名三十法成就生善處速如\xED\xA1\x94\xED\xBE\x9E矛。
 Oneself refrain from killing,[15] teach others not to kill, praise one's non-killing, and even oneself have a right view, teach others a right view, praise one's right view[16] and act. This is called the Thirty Dharma to achieve good deeds as quickly as a spear.
云何四十法成就墮地獄速如\xED\xA1\x94\xED\xBE\x9E矛？
 Why is it that if you achieve forty dharma, you will fall into hell as quickly as a spear?
自殺生、教他殺生、讚歎殺生、願樂殺生，乃至自邪見、教他邪見、讚歎邪見、願樂邪見，是四十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E矛。
 Killing living beings, teaching others to kill living beings, praising living beings, and wishing to take pleasure in killing living beings, or even having wrong views, teaching others wrong views, praising wrong views, and wishing to enjoy wrong views, these are the forty dharma-fulfillments that lead to falling into hell as quickly as [*]\xED\xA1\x94\xED\xBE\x9Elance.
云何四十法成就生善處速如[＊]\xED\xA1\x94\xED\xBE\x9E矛？
 How can the forty methods of achieving good deeds be as fast as [＊]\xED\xA1\x94\xED\xBE\x9E spear?
自不殺生、[17]教他不殺生、讚歎不殺生、不願樂殺[18]生，乃至自正見、教他正見、讚歎正見、願樂正見行，是四十法成就生善處速如\xED\xA1\x94\xED\xBE\x9E矛[19](業品竟)。
 Oneself should not kill living beings, [17] teach others not to kill living beings, praise non-killing living beings, and be unwilling to take pleasure in killing [18] living beings, and even oneself have the right view, teach others the right view, praise the right view, and be willing to take pleasure in the right view and act on it, these are the achievements of the Forty Dharmas. The speed of good deeds is as fast as a spear [19] (karma).
[20]
 [20]
舍利弗阿毘曇[21]論卷第[22]七
 Shariputra Abhitan [21] Treatise Volume [22] Seven
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2.3 - pudgalaḥ (person)

T1548 舍利弗阿毘曇論卷/篇章 八
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 8
舍利弗阿毘曇[23]論卷第[24]八
 Shariputra Abhitan [23] Treatise Volume [24] 8
[＊]姚秦[＊]罽賓三藏曇摩[＊]耶舍共曇摩[＊]崛多[＊]等譯
 [＊] Yao Qin [＊] Ji Bin Sanzang Tam Mo [＊] Yesha Gong Tam Mo [＊] Juduo [＊] and other translations
非問分人品第三
 It’s not about the third place based on character.
凡夫人、非凡夫人。
 Ordinary lady, extraordinary lady.
性人、聲聞人、菩薩人、緣覺人、正覺人。
 Human beings, sravakas, bodhisattvas, pratyekabuddhas, and enlightened beings.
趣須陀洹果證人、須陀洹人。
 Interesting witnesses of Sotapanna fruition and people of Sotapanna.
趣斯陀含果證人、斯陀含人。
 Interesting Situohan fruit witnesses, Situohan people.
趣阿那含果證人、阿那含人。
 Interesting Anagami witnesses and Anagami people.
趣阿羅漢果證人、阿羅漢人。
 Interesting witnesses of Arhat fruit, Arhat people.
自足人、他足人。
 He who is self-sufficient, others are sufficient.
學人、無學人、非學[25]人非無學人。
 Scholars, uneducated people, non-students [25] People are not uneducated people.
正定人、[26]邪定人、不定人。
 Right people are determined, [26] evil people are determined, and uncertain people are determined.
盲人、一眼人、二眼人。
 The blind, the one-sighted, the two-sighted.
慈行人、悲行人、喜行人、捨行人。
 A person who walks in kindness, a person who walks in compassion, a person who walks in joy, a person who walks in equanimity.
[27]空行人、無相行人、無願行人。
 [27] The empty walker, the walker without form, the walker without wish.
[28]不惱行人。
 [28] Don’t annoy pedestrians.
勝入行人、一切入行人。
 Victory over those who enter, and all those who enter.
修八解脫人。
 Cultivate the eight liberated people.
六通人。
 Liutong people.
五此竟人、五彼竟人。
 Five things like this and five things like that.
一分解脫人、二分解脫人。
 The first part liberates people, the second part liberates people.
慧解脫人、身證人、見得人、信解脫人、堅信人、堅法人。
 Wisdom is a liberating person, a witness of the body, a person of seeing, a person of faith liberating, a person of firm belief, a person of firm Dharma.
斷五支人。
 Cut off five people.
六支成就人。
 Six branches make a person successful.
一護人。
 Ichigo.
四依[29]人。
 Siyi [29] people.
[30]滅異緣實人。
 [30] Destroy the real person who has a strange relationship.
求最勝人。
 Seek the best person.
不濁想人。
 Don't miss people.
除身行人。
 Get rid of pedestrians.
心善解脫人、慧善解脫人。
 A kind heart liberates people, and a kind mind liberates people.
共解脫人、非共解脫人。
 People who are liberated together, people who are not liberated.
有退人、無退人。
 There are people who quit, but there are no people who quit.
思有人。
 Missing someone.
微護人。
 Micro-protector.
思不退[1]不思退人。
 Don’t think about retreating [1] Don’t think about retreating from others.
護不退不護退人。
 Don't protect people who don't retreat, don't protect people who retreat.
有緣射人。
 Shoot someone by chance.
法不[2]發起人。
 Fabu [2] initiator.
住劫人。
 Live and rob people.
首等人。
 First class.
[3]度塹人、壞[4]塹人。
 [3] Save people who have been cut off, bad [4] Cut off people.
乘進人。
 Riding in people.
無[5]沾污人。
 No [5] defile people.
[6]惰慢人。
 [6] Lazy and slow people.
云何凡夫人？
 Mrs. Yun Hefan?
若人未上正決定，是名凡夫人。
 If a person has not made the right decision, he is an ordinary lady.
云何非凡夫人？
 Why is Mrs. Feifan?
若人上正決定，是名非凡夫人。
 If a person makes upright decisions, she will be an extraordinary lady.
復次凡夫人，若人未得正決定，是名凡夫人。
 Again, as a mortal lady, if a person has not made the right decision, he is called a mortal lady.
復次非凡夫人，若人得正決定，是名非凡夫人。
 Again, an extraordinary lady, if a person makes the right decision, she is an extraordinary lady.
復次凡夫人，若人未得，聖五根未曾得，是名凡夫人。
 Furthermore, if a person has not obtained the ordinary lady, and the five holy faculties have not been attained, she is called an ordinary lady.
復次非凡夫人？
 Extraordinary lady again?
若人得，聖五根曾得，是名非凡夫人。
 If a person has obtained it, she has obtained the five holy faculties, and she is an extraordinary lady.
云何性人？
 What kind of person is Yun?
若人次第住凡夫勝法，若法即滅上正決定，是名性人。
 If a person lives in the ordinary world and overcomes the Dharma, if the Dharma is destroyed and the Supreme Decision is made, then this is a person with a human nature.
云何性人？
 What kind of person is Yun?
若人成就性法。
 If a person achieves sexual dharma.
何等性[7]法？
 What kind of [7] method?
若無常苦空無我。
 If there is no permanent suffering, there is no self.
思惟涅槃寂滅，不定心未上正決定如實人，若受、想、思、觸、思惟、覺觀、見、慧、解脫、無癡、順信、悅、喜、心進、信、欲、不放逸、念、意識界意界，若如實身戒口戒，是名性法。
 Thinking about Nirvana and the cessation of peace, the unconcentrated mind has not been upright and determined. If you feel, think, think, touch, think, contemplate, see, wisdom, release, non-delusion, trust, joy, joy, mental progress, faith, desire , do not let go, think, and the realm of consciousness, if the body and the mouth are as real as the precepts, this is the law of nature.
若人此法成就，是名性人。
 If a person achieves this method, he is a famous person.
云何聲聞人？
 How can the voice be heard?
若人從他聞、受他教、請他說、聽他法，非自思、非自覺、非自觀上正決定，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，是名聲聞人。
 If a person hears from others, receives teachings from others, asks others to speak, and listens to other teachings, without self-thinking, self-awareness, and correct decision-making through self-contemplation, one can obtain the fruit of Sotapanna, Stragami, Anagami, and Arahant. , is a famous person.
云何菩薩人？
 Who are these Bodhisattva people?
若人三十二相成就，不從他聞、不受他教、不請他說、不聽他法，自思、自覺、自觀，於一切法知見無礙，當得自力自在豪尊勝貴自在，當得知見無上正覺，當成就如來十力四無所畏、成就大慈轉於法輪，是名菩薩人。
 If a person achieves the Thirty-Two Signs and does not listen to others, do not accept teachings from others, does not ask others to speak, does not listen to other people's teachings, but thinks, realizes, and observes by himself, and has no hindrance to the knowledge and seeing of all dharma, he should be self-reliant and proud. Those who are supremely noble and at ease, know and see the supreme enlightenment, achieve the Tathagata's ten powers and four fearlessness, achieve great compassion and turn the wheel of Dharma, are called Bodhisattvas.
[8]云何緣覺人？
 [8] Why Yuanjueren?
若人三十二相不成就，[9]彼不從他聞、不受他教、不請他說、不聽他法，[10]自思、自覺、自觀上正決定，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，於一切法非無礙知見、非得自在、非得由力自在、非豪尊勝貴自在、非知見無上最勝正覺、非成就如來十力四無所畏大慈轉於法輪，是名緣覺人。
 If a person fails to achieve the thirty-two characteristics, [9] he does not listen to others, does not accept other teachings, does not ask others to speak, and does not listen to other people's teachings, [10] he thinks, realizes, and observes himself and makes the right decision to achieve Sotaka. The Huan fruit, the Stragami fruit, the Anagami fruit, and the Arahant fruit are not unimpeded knowledge and seeing of all dharmas, they are not free and easy, they are not free and powerful, they are not noble and noble, they are not the supreme and most perfect enlightenment. Unless the Tathagata has attained the Ten Powers, Four Fearless and Great Compassion and turns the wheel of Dharma, he is called a Pratyekabuddha.
[11]云何緣覺人？
 [11] Why Yuanjueren?
若人三十二相不成就，亦不從他聞、不受他教、不請他說、不聽他法，自思自覺自觀上正決定，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，於一切法心無礙知見，心得自在、心得由力自在、心豪尊勝貴自在，非知見無上最勝正覺、非成就如來十力四無所畏大慈轉於法輪，是名緣覺人。
 If a person does not achieve the thirty-two characteristics, does not listen to others, does not accept other teachings, does not ask others to speak, does not listen to other people's teachings, and makes upright decisions by self-consciousness and self-contemplation, he will obtain the fruit of Sotapanna and Sotagami. The fruit of Anagami, the fruit of Arahant, has unimpeded knowledge and view of all dharmas, the mind is at ease, the mind is at ease, the mind is noble and noble, and it is free. It is not knowledge and seeing, the supreme and most perfect enlightenment, and it is not the attainment of the Tathagata's Ten Powers and Four Nothings. Those who are afraid of the great mercy turning the wheel of Dharma are called Pratyekabuddhas.
云何正覺人？
 How can a person be enlightened?
若人三十二相成就，不從他聞、不受他教、不請他說、不聽他法，自思自覺自觀，於一切法知見無礙，得由力自在，豪尊勝貴自在，知見無上最勝正覺成就，如來十力四無所畏成就，大慈成就，自在轉於法輪，是名正覺人。
 If a person achieves the thirty-two characteristics, he does not listen to others, do not accept other teachings, does not ask others to speak, and does not listen to other people's teachings. He thinks and observes himself, knows and sees all dharmas without hindrance, has free power, and is proud and victorious. A person who is noble and at ease, has achieved the supreme and supreme enlightenment with knowledge and vision, has achieved the Tathagata's Ten Powers and Four Fearlessnesses, has achieved great compassion, and can freely turn the wheel of Dharma. This is the person who is called the Perfect Enlightenment.
云何趣須陀洹果證人？
 Why should I be a witness to the Sotapanna fruition?
若人得證須陀洹果道，未得須陀洹果未觸未證，是名趣須陀洹果證人。
 If a person attains the path to Sotapanna, but has not yet attained Sotapanna, has not touched or realized it, he is called a witness to Sotapanna.
云何須陀洹人？
 Why are there sotapuan people?
若人須陀洹果觸證，已於果住，未得上道，趣斯陀含果，是名須陀洹人。
 If a person attains the Sotapanna fruition, has already abided in the fruition, and has not yet attained the upper path, but has the Sotapanna fruition, he is called a Sotapanna person.
云何趣斯陀含果證人？
 Why is it that Situo Hanguo is a witness?
若人得證斯陀含果道，未得斯陀含果觸證，是名趣斯陀含果證人。
 If a person has attained the path of Situagami fruition but has not attained the direct realization of Situagami fruition, he is called a witness of Situagami fruition.
云何斯陀含人？
 Are you from Tuohan?
若人得斯陀含果觸證已，於彼果住，未得上道，趣阿那含果，是名斯陀含人。
 If a person has attained the fruit of Stragami and has realized it, but lives in that fruit and has not yet attained the upper path, he is called the fruit of Anagami. He is called a Stragami.
云何趣阿那含果證人？
 Why should I be a witness to the fruit of Anagami?
若人得證阿那含果道，未得阿那含果未觸證，是名趣阿那含果證人。
 If a person has attained the path of Anagami but has not attained the path of Anagami, he is called a witness of Anagami.
云何阿那含人？
 Why are the Anagami people?
若人得阿那含果觸證，[12]已於果住，未得上道，趣阿羅漢果，是名阿那含人。
 If a person obtains the contact realization of the Anagami fruit,[12] he has already abided by the fruit, but has not yet attained the path to enlightenment, and is interested in the Arahat fruit, he is called an Anagami person.
云何趣阿羅漢果證人？
 How can I be a witness to Arahantship?
若人得證阿羅漢果道，未得阿羅漢未觸證，是名趣阿羅漢果證人。
 If a person has attained the path of Arahatship but has not yet attained the path of Arahatship, he is a witness to the path of Arahantship.
云何阿羅漢人？
 Why are they Arhats?
若人得阿羅漢果道觸證已，是名阿羅漢人。
 If a person has attained the enlightenment of Arahantship, he is called an Arahant.
復次趣須陀洹果證人，堅信、堅法，是名趣須陀洹果證人。
 Again, the Witness of Sotapanna Fruition, who firmly believes in and upholds the Dharma, is called the Witness of Sotapanna Fruition.
云何須陀洹人？
 Why are there sotapuan people?
若人見斷三煩惱，身見、疑、戒取，以聖道一時俱斷彼煩惱，於彼斷住，未得上道思惟斷欲愛瞋恚煩惱分斷，是名須陀洹人。
 If a person sees the elimination of the three afflictions, body-view, doubt, and precepts, and uses the noble path to eliminate those afflictions in one moment, and stops there, but has not yet reached the upper path, thinking, ending, desire, love, anger, and hatred, the afflictions are divided, he is called a Sotapanna person.
復次趣斯陀含果證人，若人見斷三煩惱，身見、疑、戒取，以聖道一時俱斷彼煩惱已，得上道思惟斷欲愛瞋恚煩惱分斷未斷，是名趣斯陀含果證人。
 Again, as a witness to Situo Han's fruition, if a person sees that the three defilements, body-view, doubt, and abstention, have been cut off at once by the noble path, and he has attained the higher path of thinking, cessation of desire, love, anger, and hatred, and the defilement of the defilements has not been cut off, this is called the state of virtue. Si Tuohanguo witness.
復次斯陀含人，若人見斷三煩惱，身見、疑、戒取，以聖道一時俱斷已，思惟斷欲愛瞋恚煩惱分斷以聖道一時俱斷，於[13]彼斷住，未得上道，餘思惟斷欲愛瞋恚無餘斷未斷，是名斯陀含人。
 Again, if a person sees that the three afflictions have been eliminated, body view, doubt, and abstention, he has eliminated them all at once by the noble path; thoughts, desire, love, anger, and hatred have been eliminated by the noble path, and he has eliminated them at [13] A person who lives, has not yet attained the path, and has only thought and cessation of desire, love, anger, and hatred without cessation. This is a person named Situohan.
復次趣阿那含果證人，若人見斷三煩惱，身見、疑、戒[14]取，以聖道一時俱斷，思惟斷欲愛瞋恚煩惱聖道一時俱斷，得上道餘思惟斷欲愛瞋恚無餘斷未斷，是名趣阿那含果人。
 Again, as an Anagami witness, if a person sees that the three defilements, body-view, doubt, and abstention, [14] are eliminated, he can end them all in one moment on the noble path, and he can end all the defilements of desire, love, anger, and hatred on the noble path in one moment, and he can attain the higher path. Thoughts that eliminate desires, love, anger, and hatred without any remaining residue are not eliminated. This is a person who has attained the fruit of Anagami.
復次阿那含人，若五下分煩惱斷，身見、疑、戒取、欲愛、瞋恚，以聖道一時俱斷，於彼斷住，未得上道思惟斷色行無色行煩惱無餘斷[15]未斷，是名阿那含人。
 Again, an anagami, if the five lower divisions of defilement, body-view, doubt, abstinence, craving, and anger, are all cut off for a moment by the noble path, and if they stop there and do not reach the upper path, they will think about the formless actions and formless actions. Those who have no remaining worries [15] are called Anagami.
復次趣阿羅漢果證人，若人五下分煩惱斷，身見、疑、戒取、欲愛、瞋恚，以聖道一時俱斷，得上道思惟斷色行無色行煩惱無餘斷[＊]未斷，是名趣阿羅漢[1]果證人。
 Again, as a witness to the fruit of Arahantship, if a person is able to eliminate the five lower divisions of defilement, namely, body-view, doubt, abstinence, desire, and anger, he can eliminate them all in one moment by using the noble path, and he can achieve the upper path by contemplating the elimination of form, formless conduct, and troubles without leaving any residue [＊ ] has not been resolved, and he is a witness to the fruit of the famous Arahant [1].
復次阿羅漢人，若人思惟斷色行煩惱、無色行煩惱無餘斷，是名阿羅漢人。
 Furthermore, as an Arahant, if a person thinks about the elimination of the defilements of the formless conduct and the elimination of the defilements of the formless conduct, he is called an Arahant.
復次阿羅漢人，若人一切煩惱斷，是名阿羅漢人。
 Furthermore, as an Arhat, if a person is freed from all worries, he is called an Arhat.
一切煩惱盡阿羅漢果，若人得觸證，是名阿羅漢人。
 All worries are gone, and if a person attains the Arahat fruition, he is called an Arahant.
云何自足人？
 How can one be self-sufficient?
如世尊說：
 As the Blessed One said:
世二人難得。
 Two people are rare in this world.
何等二？
 How two?
自足、他足。
 Self-sufficient and others-sufficient.
云何他足？
 Why is it enough?
若人施沙門[2]婆羅門、[3]貪無厭人、貧窮乞匃人，飲食車乘衣服、香花塗[4]香、床褥臥具舍宅、依[5]止燈明，是名他足人。
 If a person gives money to a recluse [2] a Brahmin, [3] a greedy person, a poor beggar, food, carriage, clothes, perfume, flowers, incense, bed, bedding, house, or support [5] to stop the lamp, this is called him. Enough people.
云何自足人？
 How can one be self-sufficient?
若比丘有漏盡，乃至所作已辦更不還有，是名自足人。
 If a bhikkhu has all his outflows, even if he has already done what he has done and still has nothing left to do, he is called a self-sufficient person.
如是二人誰？
 If so, who are the two?
所說如來性。
 Said Tathagata nature.
因曰：
 Because:
「稱自足他足， 世間甚希有，
 "It is very rare in the world to say that you are sufficient and others are sufficient.
施者如清池， 常住淨戒身，
 The giver is like a clear pond, always abiding in a pure and disciplined body,
又能施飲食， 是人甚難得。
 He is also able to give food and drink, which is very rare for people.
離欲斷瞋恚， 滅癡得無漏，
 Abandoning desire and anger, eradicating delusion and attaining no leakage,
聖法以自足， 是人甚難得。」
 The Holy Dharma is self-sufficient, which is very rare for people. "
云何學人？
 How can I learn from others?
趣須陀洹果證人、須陀洹人、趣斯陀含果證人、斯陀含人、趣阿那含果證人、阿那含人、趣阿羅漢果證人，是名學人。
 He is a witness to the fruit of Sotapanna, a person of sotapanna, a witness to the fruit of stogami, a person of stogami, a witness to the fruit of anāgāmi, anāgāmi, a witness to the fruit of arahant, he is a famous scholar.
云何無學人？
 Why are there no scholars?
阿羅漢，是名無學人。
 Arhat is an unlearned person.
云何非學非無學人？
 Why is it that he is neither a scholar nor an uneducated person?
凡夫人，是名非學非無學人。
 A common lady is a person who is neither learned nor uneducated.
云何正定人？
 How can you rectify people?
若人上正決定，是名正定人。
 If a person makes upright decisions, he is called a righteous person.
云何邪定人？
 Why do you want to fix people?
若人入邪定，是名邪定人。
 If a person enters the wrong samadhi, he is called a wrong samadhi person.
云何不定人？
 Why not decide the person?
若人不上正決定、不入邪定，是名不定人。
 If a person does not make upright decisions and does not fall into wrong samadhi, he is called an uncertain person.
云何正定人？
 How can you rectify people?
[6]若人得正決定，是名正定人。
 [6] If a person makes a correct decision, he is called a correct person.
云何邪定人？
 Why do you want to fix people?
若人得邪定，是名邪定人。
 If a person has evil concentration, he is called a person with evil concentration.
云何不定人？
 Why not decide the person?
若人不得正決定、不得邪定，是名不定人。
 If a person cannot make a right decision or a wrong decision, he is called an uncertain person.
云何正定人？
 How can you rectify people?
若人得，聖五根已曾得，是名正定人。
 If a person obtains it, he has already obtained the five holy faculties, and he is called a righteous person.
云何邪定人？
 Why do you want to fix people?
若人作五無間業，成就已未受報；
 If a person performs the five uninterrupted actions, his achievements will not be rewarded;
於五無間業成就，若一若二未受報，是名邪定人。
 If one or two of the five uninterrupted karmas are accomplished without receiving retribution, this is called a wrongly determined person.
云何不定人？
 Why not decide the person?
若人未得，聖五根未曾得，不作五無間業，不成就不受報，於五無間業不成就，若一若二不受報，是名不定人。
 If a person has not attained it, has not attained the five holy faculties, has not done the five uninterrupted karma, has not accomplished it and will not receive the reward, has not accomplished the five uninterrupted karma, and has not received the reward for one or two of them, this is a person who is not determined.
云何盲人？
 Why are you blind?
若人成就眼，未得財寶能得、得已弘廣，無如是眼；
 If a person achieves the eye, he will not be able to obtain the treasure, but if he has already gained it, it will be vast, and there is no such eye;
若人成就眼，未生[7]善法能生、生已弘廣，無如是眼，是名盲人。
 If a person has perfect eyes, but good dharma can arise before [7] has been born, and has already spread widely, and does not have such eyes, he is called a blind person.
云何一眼人？
 Why do you look at a person?
如人成就眼，未得財寶能得、得已弘廣，有如是眼；
 Just like a person who has perfected his eyes, he has such eyes that he can gain before he has acquired the treasure, but he has already gained a great deal;
如人成就眼，未生善法能生、生已弘廣，無如是眼，是名一眼人。
 Just like a person who has developed an eye, good dharma can be born before it is born, and it has already spread widely. There is no such eye. This is called a person with one eye.
云何二眼人？
 Why is there a person with two eyes?
若人成就眼，未得財寶能得、得已弘廣，有如是眼；
 If a person has perfected his eyes, he will not be able to obtain treasures, but his gains will be vast and vast, and he will have such eyes;
如人成就眼，未生善法能生、生已弘廣，有如是眼，是名二眼人。
 For example, if a person has developed eyes, good dharma can be born before it is born, but it has already spread widely. If he has such eyes, he is called a person with two eyes.
云何慈行人？
 How kind is this to a traveler?
若人得慈解心，多行是行，是名慈行人。
 If a person has a compassionate mind and practices this kind of behavior frequently, he is called a compassionate person.
云何悲行人？
 Why do you feel sorry for pedestrians?
若人得悲解心，多行是行，是名悲行人。
 If a person has a compassionate heart and practices many things, he is called a compassionate person.
云何喜行人？
 Why do you like travelers?
若人得喜解心，多行是行，是名喜行人。
 If a person is happy and understands his mind, he will do this a lot, and he is called a person who is happy.
云何捨行人？
 How can I abandon travelers?
若人得捨解心，多行是行，是名捨行人。
 If a person can understand his mind with equanimity and practice many things, he is called a person who practices equanimity.
復次慈行人，若人得慈解調心已、修行柔軟已，次第上正決定，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，是名慈行人。
 Furthermore, as a person who practices loving-kindness, if a person has gained the ability to understand and regulate his mind, practice softness, make upright decisions in order, and obtain the fruit of Sotapanna, Stragami, Anagami, and Arahant, he is called a person of loving-kindness.
復次悲行人，若人得悲解調心已、修行柔軟已，次第上正決定，得須陀洹果、斯陀含果、阿那含果、得阿羅漢果，是名悲行人。
 Again, as a compassionate practitioner, if a person has found the solution to compassion and has adjusted his mind, and has practiced softness, and has made upright decisions in order, and has attained the fruit of Sotapanna, Stragami, Anagami, and Arahant, he is called a practitioner of compassion.
復次喜行人，若人得喜解調心已、修行柔軟已，次第上正決定，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，是名喜行人。
 Again, as a joyful practitioner, if a person has attained joyful detoxification and adjusted his mind, practiced softness, made correct decisions in order, and obtained Sotapanna, Stragami, Anagami, and Arahat fruit, he is called a joyful practitioner.
云何捨行人？
 How can I abandon travelers?
若人得捨解調心已、修行柔軟已，次第上正決定，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，是名捨行人。
 If a person can regulate his mind with equanimity, practice softness, and make correct decisions in order, he can obtain the fruit of Sotapanna, Stragami, Anagami, and Arahant, and he is called a person of equanimity.
云何空行人？
 Yunhe Kongxingren?
若人得空定，多行是行，是名空行人。
 If a person achieves emptiness and concentration, he can practice many things, and he is called a person who practices emptiness.
云何無相行人？
 Why is there no traveler?
若人得無相定，多行是行，是名無相行人。
 If a person achieves formless concentration and practices many things, he is called a person who practices formless practice.
云何無願行人？
 Why don't you want to travel?
若人得無願定，多行是行，是名無願行人。
 If a person obtains the concentration of no wills and practices many things, he is called a person who practices no wills.
復次空行人，若人得空行，上正決定，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，是名空行人。
 Again, as a dakini, if a person attains dakinism, makes the right decision, and obtains the fruit of Sotapanna, Stragami, Anagami, and Arahant, he is called a dakini.
復次無相行人，若人得無相定，上正決定，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，是名無相行人。
 Furthermore, as a formless practitioner, if a person obtains formless concentration, makes the right decision, and obtains Sotapanna, Stragami, Anagami, and Arahat fruit, he is called a formless practitioner.
云何無願行人？
 Why don't you want to travel?
若人得無願定，上正決定，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，是名無願行人。
 If a person obtains the aspiration-free concentration, makes the right decision, and obtains the Sotapanna, Stragami, Anagami, and Arahat fruits, he is called a person who has no aspiration.
云何無惱行人？
 Why don't you worry about pedestrians?
若人得無惱法。
 If a person obtains the method without worries.
何等無惱法？
 How hopeless?
謂若人知勸讚、知不勸讚。
 It is said that if a person knows how to encourage and praise, he or she knows how not to encourage and praise.
知勸讚不勸讚已，非勸讚非不勸讚，說法明了、知法明了。
 You know whether to encourage praise or not. If you don’t want to encourage praise, you don’t want to disapprove. The Dharma is clear and you know the Dharma clearly.
知法已內樂精進，背不說惡、面不讚善，稱滿說法非不稱滿，不必顧方語、不是非人禮，隨方說法。
 Knowing the Dharma, one is internally happy and diligent. He does not say evil things from his back and does not praise good things with his face. He is satisfied with the Dharma but not dissatisfied. He does not need to pay attention to the local language and is not disrespectful to others. He teaches the Dharma according to the method.
復次修根、力、覺、禪、解脫定，修已得聖無漏捨，若捨則應法律。
 Repeatedly cultivate the roots, strength, awakening, Zen, and liberation concentration, and cultivate the holy and flawless equanimity. If you renounce it, you should follow the law.
不行欲樂凡夫卑行、不行非聖無義苦行，[8]常捨二邊入應中道行，知勸讚、知不勸讚。
 Do not engage in sensual pleasures, ordinary people's despicable practices, do not engage in non-holy and meaningless ascetic practices, [8] always abandon both sides and follow the middle path, knowing how to encourage and praise, and knowing not to encourage and praise.
[9]知勸讚[10]非不勸讚已，不勸讚非不勸讚，說法明了、知法明了。
 [9] Knowing and persuading praise [10] It means not not persuading and praising, and not persuading and praising means not not persuading and praising. The Dharma is clear and the knowledge of the Dharma is clear.
知法已內樂精進，背處不說惡、面前不讚善，稱滿說法非不稱滿，不必顧方語、不是非人禮，隨方而說法，無惱害離惱，於[11]惱解脫[12]入無惱法。
 Knowing the Dharma, one is internally happy and diligent. He does not speak evil words behind his back and does not praise good things in front of him. He praises the Dharma without being dissatisfied. He does not need to pay attention to the dialect and is not disrespectful to others. He teaches the Dharma according to the prescription. There is no trouble or trouble. [11 ]Relief from annoyance[12]Enter the method without annoyance.
復次此是彼人數共制，名無惱。
 Again, this and that number are combined, and this is called no trouble.
是名無惱行人。
 He is a trouble-free traveler.
云何勝入行人？
 How can it be better than a pedestrian?
若人得八勝入，多行是行，是名勝入行人。
 If a person obtains the Eight Victories and enters them, he will practice many of them, and he will enter the famous places.
云何一切入行人？
 Why are all those who enter the industry?
若人得十一切入，多行是行，是名一切入行人。
 If a person has ten kinds of entry, he can do many things, and he is called a person who has all kinds of things.
云何修八解脫人？
 How can one cultivate the eight liberated people?
若人得八解脫，多行是行，是名修八解脫人。
 If a person achieves the eight liberations and practices many of them, he is called a person who has cultivated the eight liberations.
云何六通人？
 Why are you from Liutong?
若人六通成就，多行是行，是名六通人。
 If a person has achieved the six abilities and does many of these things, he is called a person with six abilities.
云何五此竟人？
 Why is Wu such an unexpected person?
七生人、家家人、斯陀含人、一種人、若現身得阿羅漢人。
 People of the seven births, family members, Straghan people, one kind of people, if they appear in the body, they will become Arahants.
云何七生人？
 Why are there seven living people?
須陀洹，是名七生人。
 Sotapanna is a man of seven births.
復次七生人，若人見斷三煩惱斷，身見、疑、戒盜，聖道一時俱斷。
 Again, for seven generations, if a person sees that the three defilements are cut off, the view of the body, doubt, and abstention from stealing, the holy path will be cut off in an instant.
於彼斷住，未得上道思惟斷欲愛瞋恚煩惱分斷作業，必當生受七天七人身，受行七天七人身已盡苦邊，是名七生人。
 If you stop there and have not yet reached the upper path, think about it, cut off desires, love, anger, and worries, and break up your work, you will surely be reborn and receive seven human bodies for seven days and seven days. After receiving and practicing seven human bodies for seven days and seven days, you have exhausted all the suffering. This is called a seven-reborn person.
云何家家人？
 Yunhe family?
若人見斷三煩惱斷，身見、疑、戒盜，聖道一時俱斷，得上道思惟斷欲愛瞋恚煩惱分斷未斷作業，必當生或受二三人身，彼或受行二三人身已盡苦邊，是名家家人。
 If a person sees the end of the three afflictions, view of the body, doubt, and abstention from theft, and the noble path is terminated for a moment, and attains the higher path, thinks about the end of desire, love, anger, and the afflictions of division and unbroken deeds, he will surely be born or receive two or three human bodies, and he may receive two or three human bodies. The three of them have gone through all kinds of hardships and are members of famous families.
復次家家人，若人見斷三煩惱斷，身見、疑、戒盜，聖道一時俱斷，思惟斷欲愛瞋恚煩惱分斷未如斯陀含作業，必當生或受二三人身，受行二三人身已盡[1]苦邊，是名家家人。
 Again, family members, if a person sees the end of the three afflictions, view of the body, doubt, and abstention from stealing, and the noble path is cut off at once, and if he thinks about the end of desire, love, anger, and the afflictions and divisions, and does not perform the work of Situagami, he will surely be born or receive two or three human bodies. He is a member of a famous family who has experienced all kinds of suffering in his human body [1].
云何斯陀含人？
 Are you from Tuohan?
若人見斷三煩惱斷，身見、疑、戒盜，以聖道一時俱斷，思惟斷欲愛瞋恚煩惱分斷以聖道一時俱斷，於彼斷住，未得上道餘思惟斷欲愛瞋恚無餘斷作業，必當生受一天一人身，受行一天一人身已盡苦邊，是名斯陀含人。
 If a person sees that the three afflictions are ended, body view, doubt, and abstinence from stealing, he can cut them off for a moment by the noble path. He can cut off desire, love, anger, and troubles by thinking about them. One who loves, hates, and hates without any remnants of his work must be reborn and endured for one day, and one day of suffering and conduct for one human body. He has exhausted all the suffering, and is called a Straghan.
復次斯陀含人，若人見斷三煩惱，身見、疑、戒盜，以聖道一時俱斷，思惟斷欲愛瞋恚煩惱分斷，過家家人，非如一種人作業，必當生受一天一人身，受行一天一人身已盡苦邊，是名斯陀含人。
 Again, as a Situohan, if a person sees that the three defilements are cut off: view of the body, doubt, and abstinence from theft, and he cuts them off at once with the holy path, and his thoughts cut off desire, love, anger, and the troubles and divisions, then he will play the role of a family, which is not like a kind of person's work. One day of acceptance is one person's body, and one day of acceptance and practice is one person's life. Having exhausted the edge of suffering, this person is called a Straghan.
云何一種人？
 What kind of person is this?
若人見斷三煩惱斷，身見、疑、戒盜，以聖道一時俱斷，思惟斷欲愛瞋恚煩惱分斷，以聖道一時俱斷得上道餘思惟斷欲愛瞋恚無餘斷未斷作業，必當生受一人身，受行一人身已盡苦邊，是名一種人。
 If a person sees that the three defilements are ended, body view, doubt, and abstinence from stealing are all cut off at once by the Noble Path. Desire, love, anger, and anger are all cut off by the Noble Path. The troubles are cut off by the Noble Path. To do your homework, you must be born and receive a human body, receive and practice a human body, and have experienced all kinds of suffering. This is called a kind of person.
復次一種人，若人見斷三煩惱斷，身見、疑、戒盜，聖道一時俱斷，思惟斷欲愛瞋恚多斷過斯陀含，非如阿那含作業，必當生受一人身，受行一人身已盡苦邊，是名一種人。
 Again, if a person sees the end of the three defilements, the view of the body, doubt, and abstention from stealing, and the holy path, and the thought of the end of desire, love, anger, and hatred, and has passed through Situagami many times, he will not be like Anagami, and he will definitely be born. To receive a human body, to receive and practice a human body, and to have experienced all kinds of suffering is called a kind of person.
云何現身得阿羅漢人？
 Why did he show up to be an Arhat?
若人以我分身，若長若幼上正決定，此人此生我分身此長[2]此幼，得須陀洹果、斯陀含果、阿那含果、得阿羅漢果，是名現身得阿羅漢果人。
 If a person takes my clone body, if he grows up or is young, he makes the right decision. In this life, this person will take my clone body as long as he does. [2] If he is young, he will obtain the fruit of Sotapanna, the fruit of Stragami, the fruit of Anagami, and the fruit of Arahant. This is called manifestation. Become an Arhat.
是名五此竟人。
 This is a person named Wu Zijing.
云何五彼竟人？
 How come the five other people are actually different?
中般涅槃人、速般涅槃人、無行般涅槃人、[3]有行般涅槃人、上流般涅槃[4]人。
 There are people who are in the middle level of Parinirvana, people who are in the quick level of Parinirvana, people who are in the unconducted level of Parinirvana, [3] people who are in the level of Parinirvana, people who are in the upper level of Parinirvana [4].
云何中般涅槃人？
 Where are the people who have attained parinirvana?
若人五下分煩惱斷，身見、疑、戒盜、欲愛、瞋恚，以聖道一時俱斷，彼聖五根利用最勝，信根、進根、念根、定根、慧根，若此道樂速解、[5]若修彼道已，得阿羅漢果。
 If a person's five lower divisions of affliction, namely, body-view, doubt, abstention from stealing, lust, and anger, are all cut off at once by the holy path, then the five holy faculties can best be used: the faculties of faith, enterprising spirit, mindfulness, concentration, and wisdom. If this path is easy to understand, [5] if you practice that path, you will achieve the fruit of Arahantship.
彼有留難，現身不得阿羅漢果，或多諸緣行慈愍親屬，宿業必當生受一天身，[6]於彼有不適意、生不適意、住不適意、行不適意，於彼天身中般涅槃。
 If he is in trouble, he will not be able to achieve the fruit of Arahantship, or if he has many conditions to show kindness and kindness to his relatives, his past deeds will definitely result in a body of one day. Parinirvana in the heavenly body.
何謂中般涅槃？
 What is parinirvana?
於欲界命終，若生色界天上，於彼天壽中於彼斷法中般涅槃，是名中般涅槃。
 At the end of his life in the realm of desire, if he is reborn in the heaven of the realm of form, he will attain parinirvana in that realm of dharma during his life in that heaven. This is called parinirvana.
復次此是彼人數共制，名中般涅槃，是名中般涅槃人。
 Again, this is the total number of people who are called Parinirvana, and these are the people who are called Parinirvana.
云何速般涅槃人？
 How quickly can a person reach parinirvana?
若人五下分煩惱斷，身見、疑、戒盜、欲愛、瞋恚，以聖道一時俱斷，此聖五根利，不如中般涅槃。
 If a person's five lower afflictions, such as body-view, doubt, abstinence from stealing, lust, and anger, are all eradicated by the noble path at once, then the power of these five holy faculties will not be as good as the intermediate parinirvana.
何等五？
 How five?
信根、進根、念根、定根、慧根。
 The root of faith, the root of advancement, the root of mindfulness, the root of concentration, and the root of wisdom.
若此道[A1]苦速解、若修彼道得阿羅漢果。
 If you follow this path [A1], suffering will be resolved quickly; if you practice that path, you will gain the fruit of Arahantship.
彼有留難，現身不得阿羅漢果，以多諸緣行慈愍親屬，由宿業必受一天身，於彼有不適意、生不適意、住不適意、行不適意，於彼天身速般涅槃。
 Those who are in trouble, are not able to achieve Arahantship, and practice kindness and compassion for their relatives due to many conditions, will receive a body in this world due to their past karma. They will be unfavorable, unfavorable to be born, unfavorable to live, and unfavorable to conduct, and their body will be unfavorable in that world. Nirvana.
何謂速般涅槃？
 What is quick parinirvana?
欲界命終生色界天上，彼天壽少樂多離[7]速般涅槃，是名速般涅槃。
 One’s life in the realm of desire is in the heaven of the realm of form, where life is less, happiness and more separation [7] Sudden Nirvana, this is called Sudden Nirvana.
復次此是彼人數共制，名速般涅槃人，是名速般涅槃人。
 Again, this is the total number of those people, and they are called people who have attained parinirvana. They are called people who have attained parinirvana.
云何無行般涅槃人？
 Why is it that there is no way to reach parinirvana?
若人五下分煩惱斷，身見、疑、戒[8]盜、欲愛、瞋恚，以聖道一時俱斷，此聖五根軟。
 If a person's five lower-level defilements, such as body-view, doubt, morality, [8] theft, desire, and anger, are all cut off at once by the noble path, then these five noble faculties are weak.
何等五？
 How five?
信根、進根、[9]定根、慧根、念根。
 The root of faith, the root of advancement, [9] the root of concentration, the root of wisdom, and the root of mindfulness.
若此道樂難解、若修彼道得阿羅漢果。
 If the happiness of this path is difficult to understand, if you practice that path and achieve the fruit of Arahantship.
彼有留難，現身不得阿羅漢果，以多諸緣行慈愍親屬，由宿業必當生受一天身。
 If he is in trouble, he will not be able to achieve Arahat status, and he will practice kindness and care for his relatives through many conditions, he will definitely be reborn in a single body due to his past karma.
彼有適意、生適意、住不適意、行不適[10]意，於彼天身無行般涅槃。
 He has the mind that is suitable, the mind that is born, the mind that is unfit, the mind that is unfit [10]. In that heavenly body, there is no such thing as nirvana.
何謂無行般涅槃？
 What is nirvana without formation?
欲界命終若生色界天上，於彼無行得無間道，得已即於彼間般涅槃，是名無行般涅槃。
 If the life of the Desire Realm ends up in the sky of the Form Realm, where there is no action to achieve the Infernal Path, and attainment is the Parinirvana in that world, this is called the Infinite Path of Infinity.
復次此是彼人數共制，[11]名無行般涅槃，是名無行般涅槃人。
 Again, this is the total number of those people, [11] is called the non-conducting parinirvana, and this is the person who is called the non-conducting parinirvana.
云何有行般涅槃人？
 How can there be a person who achieves parinirvana?
若人五下分煩惱斷，身見、疑、戒盜、欲愛、瞋恚，以聖道一時俱斷，若此聖五根軟。
 If a person's five lower divisions of defilement, body-view, doubt, abstinence from stealing, lust, and anger are all eliminated in one moment by the holy path, if these five holy faculties are weak.
何等五？
 How five?
信根、進根、念根、定根、慧根。
 The root of faith, the root of advancement, the root of mindfulness, the root of concentration, and the root of wisdom.
若此道苦難解、若修彼道已得阿羅漢果。
 If suffering is solved on this path, if you practice that path, you will have attained the fruit of Arhat.
彼有留難，現身不得阿羅漢果，以多諸緣業行慈愍親屬，由宿業必當生受一天身，彼有適意、生適意、住適意、行不適意，於彼天身有行般涅槃。
 Those who are in trouble, are not able to achieve the fruit of Arahantship, and perform many karmic karma to show kindness and compassion to their relatives. As a result of their past karma, they will surely be born in a heavenly body. They will have the right mind, live in the right way, live in the right way, and behave in the wrong way. There will be behaviors in that heavenly body. Nirvana.
何謂有行般涅槃？
 What is nirvana?
欲界命終若生色界天上，彼有行難得無間道，得已便於彼般涅槃，是名有行般涅槃。
 If the life of the desire realm is finally reborn in the sky of the form realm, it is difficult to achieve the Infernal Path through the practice, and it is convenient to attain the parinirvana. This is called the parinirvana of the practice.
復次此是彼人數共制，名有行般涅槃，是名有行般涅槃[12]人。
 Again, this is the number of people who have attained parinirvana, and these people are called those who have attained parinirvana [12].
云何上流至阿迦膩吒人？
 How can I go up to the people of Aga Ni Zha?
若人五下分煩惱斷，身見、疑、戒盜、欲愛、瞋恚，以聖道一時俱斷，此聖五根最軟。
 If a person's five lower-level defilements, such as body view, doubt, abstinence from stealing, lust, and anger, are all cut off at once by the holy path, these five holy roots are the weakest.
何等五？
 How five?
信根、進根、念根、定根、慧根。
 The root of faith, the root of advancement, the root of mindfulness, the root of concentration, and the root of wisdom.
若此道或樂難解、或苦難解，修彼道已得阿羅漢果。
 If this path is difficult to understand, or difficult to understand, or difficult to understand, cultivating that path has already achieved the fruit of Arahantship.
彼有留難，現身不得阿羅漢果，以多諸緣行慈愍親屬，由宿業必當生受五天身，於彼天上有適意、生適意、住適意、行適意。
 Those who have difficulties and are not able to achieve Arahat status in their own body, and who practice kindness and care for their relatives due to many conditions, will be born and receive five heavenly bodies due to their past deeds.
此若命終，上流至阿迦膩吒。
 If this person dies, he will go up to Agya Nita.
何謂上流至阿迦膩吒？
 What does it mean to reach the upper reaches of Acharya?
於欲界命終，生色界無勝天中，如彼天壽住。
 At the end of his life in the realm of desire, he will live in the unconquered heaven of the realm of rebirth and live as long as that heaven.
彼天壽住已，彼命終轉生無熱天中。
 His longevity in that world has expired, and his life will eventually be reincarnated in a heatless world.
生無熱天中已，彼命終轉生善見天中。
 He was reborn in the heaven without heat, and his life was finally reincarnated in the heaven of good views.
生善見天中[1]已，彼命終轉生如妙善見天中。
 He has been reborn in heaven [1], and his life will be reincarnated as wonderful and good in heaven.
生如妙善見天中已，彼命終轉生阿迦膩吒天中，如彼天壽住。
 Reborn as a wonderful and good person in the heaven, he will be reincarnated in the Aga Ni Zha heaven, and live as long as that heaven.
如彼天壽住已，[2]逮無間道得阿羅漢果。
 If you have lived long enough in that day, [2] you will catch the Infernal Path and obtain the fruit of Arhat.
得阿羅漢果已，即於彼般涅槃，是名上流至阿迦膩吒。
 Having attained the fruit of Arahantship, one attains parinirvana, and this is the name of the person who ascends to Akyamita.
復次此是彼人數共制，名上流至阿迦膩吒，是名上流至阿迦膩吒人。
 Again, this is the number of people who are the same, and their names are as high as Agha Nitsa.
是名五彼竟人。
 This is the person named Wu Bijing.
云何一分解脫人？
 How can one separate and liberate people?
若人先學時得八解脫、滅盡定，非後無學時得八解脫、滅盡定；
 If a person acquires the eight liberation and cessation concentration when he first learns it, he will not acquire the eight liberation and cessation concentration when he does not learn it later;
後無學時[3]得八解脫；
 When there is no learning [3] later, the eight liberations are achieved;
滅盡定，非學時得八解脫、滅盡定，是名一分解脫[4]人。
 The cessation of cessation and cessation are the eight kinds of liberation and cessation of cessation, which are called one-part liberation[4].
云何二分解脫人？
 How can the separation of the two liberate people?
若人學時得八解脫、滅盡定，後無學時亦得八解脫，滅盡定，是名二分解脫人。
 If a person obtains the eight liberations and the cessation of cessation when he learns, he will also obtain the eight liberations and cessation of samatha when he does not learn. This is called a person who is liberated from two parts.
復次一分解脫人，若人盡智生非無生智，是名一分解脫人。
 Again, a person is liberated by one factor. If a person’s complete wisdom generates wisdom that is not unborn, this is called a person who is liberated by one factor.
復次二分解脫人，若盡智生、無[5]生智生，是名二分解脫人。
 Again, if a person is liberated from two parts, if all wisdom arises and all wisdom arises, he is called a person liberated from two parts.
云何慧解脫人？
 Yunhehui can liberate people?
若人寂靜解脫過色無色，彼非身觸，行見慧斷有漏，是名慧解脫人。
 If a person is peacefully liberated and has no form, he is not touched by the body, and his behavior, seeing, and wisdom are broken, and there are leaks. This is a person who is liberated by the name of wisdom.
云何身證人？
 Who is the witness?
若人寂靜解脫過色無色，修身觸行，非慧見斷有漏，是名身證人。
 If a person is peacefully liberated from formlessness, cultivates his body and practices, and has no unintelligent views, he is a witness of the name and body.
云何見得人？
 How can I meet people?
若人寂靜解脫過色無色，彼非身觸行、非慧見斷有漏，如世尊所流布法，多用慧擇行，是名見得人。
 If a person is peacefully liberated and has passed through formlessness, he is not a person who has contact with the body and has no wisdom and has outflows. Just like the Dharma spread by the World Honored One, he uses wisdom to choose his actions. This is called seeing people.
云何信解脫人？
 Why do you believe in liberating people?
若人寂靜解脫過色無色，彼非身觸行、非慧見斷有漏，如世尊所流布法，以慧擇行不及、見得，是名信解脫人。
 If a person is peacefully liberated from formlessness, he has outflows due to non-physical contact and non-wisdom seeing, just like the Dharma spread by the World Honored One, and he chooses to do it with wisdom and cannot reach it, but he sees it, this is called a person who is liberated by faith.
云何見得人？
 How can I meet people?
若人得堅法，上正決定，得須陀洹果、[6]得斯陀含果、得阿那含果，未得八解脫、滅盡定，是名見得人。
 If a person obtains the firm Dharma, makes the right decision, and obtains the Sotapanna fruit, [6] the Stragami fruit, and the Anagami fruit, but has not yet achieved the eight liberations and the cessation of cessation, this is called seeing the person.
云何信解脫人？
 Why do you believe in liberating people?
若人得堅信，上正決定，得須陀洹果、得斯陀含果、得阿那含果，未得八解脫、滅盡定，是名信解脫人。
 If a person has firm faith, makes the right decision, and obtains Sotapanna, Stragami, and Anagami, but has not yet obtained the eight liberations and the cessation of cessation, then he is called a person who is liberated by faith.
云何堅信人？
 Why do you believe in people?
若人寂靜解脫過色無色，彼非身觸行、非慧見斷有漏，彼信受於世尊，是名堅信解脫人。
 If a person is peacefully liberated and has passed through formless form, he has no body contact, no wisdom, and has omissions. He believes in the Blessed One and receives it. This is called a person who is liberated with firm belief.
云何堅法人？
 Yun Hejian is a legal person?
若人寂靜解脫過色無色，彼非身觸行、非慧見斷有漏，如世尊所流布法，慧觀而堪忍，是名堅法人。
 If a person is peacefully liberated and has passed through formlessness, he has no physical contact, no wisdom, and has outflows. He is like the Dharma preached by the World Honored One. He has wisdom and insight and can tolerate it. He is called a steadfast Dharma person.
云何堅信人？
 Why do you believe in people?
若人性好信多信，上正決定，未得四沙門果一一觸證，若須陀洹果、若斯陀含果、若阿那含果、若阿羅漢果。
 If one's human nature is trusting and trusting, one has made the right decision, and has not attained the four ascetic fruits one by one, such as Sotapanna, Rastragami, Asanagami, and Arhat.
彼於[7]五根，信根多、餘四根少，未得八解脫、滅盡定，是名堅信人。
 He has [7] five roots, a lot of belief roots, and a small number of the other four roots. He has not achieved the eight liberations and cessation of cessation. This is called a person with strong faith.
云何堅法人？
 Yun Hejian is a legal person?
若人性好擇法多擇法，上正決定，未得四沙門果一一觸證，若須陀洹果、若斯陀含果、若阿那含果、若阿羅漢果。
 If human nature is fond of choosing dharma and choosing many dharma, and the superior decision-making is correct, the four ascetic fruits have not been realized one by one, such as Sotapanna, Rastragami, Asanagami, and Arhat.
彼於此五根，慧根多、餘四根少，未得八解脫、滅盡定，是名堅[8]法人。
 He has more of these five roots, more wisdom roots, and less of the remaining four roots. He has not yet attained the eight liberation and cessation concentration. This is called a Dharma person.
云何斷五支人？
 How can Yun cut off the five branches of people?
若人五蓋斷，欲愛蓋、瞋恚、睡眠、[A2]掉悔、疑蓋，是名斷五支人。
 If a person has the five hindrances broken, including the hindrances of desire, anger, sleep, [A2] regret and doubt, this is called a person with the five branches broken.
復次斷五支人，若人五下分煩惱斷，身見、疑、戒盜、欲愛、瞋恚，是名斷五支人。
 When a person with five limbs is cut off again, if a person's five lower divisions of defilements are cut off: body view, doubt, abstinence from stealing, lust, and anger, this is called a person with five limbs.
云何六支成就人？
 How can the six branches make a person successful?
若人六捨成就，彼眼見色無憂無喜捨行念知，耳聞聲、鼻嗅香、舌甞味、身[9]覺觸、意知法，無憂無喜捨行念知，是名六支成就人。
 If a person achieves the six equanimities, his eyes will see forms without worry or joy, he will have equanimity, conduct, and mindfulness, his ears will hear sounds, his nose will smell fragrance, his tongue will taste, his body will be aware of touch, and his mind will know the Dharma, and he will have no worries or joy, equanimity, conduct, and mindfulness. This is The six branches of the name make people successful.
云何一護人？
 Yunheyi protects people?
若人以念護心成就，是名一護人。
 If a person achieves success by protecting his mind with thoughts, he is called protecting others.
云何四依人？
 Why do you rely on others?
若人知堪忍、知親近、知離、知捨，是名四依人。
 If a person knows tolerance, closeness, separation, and equanimity, this is called the Four Reliances.
云何滅異緣實人？
 Why do you want to destroy the real people with different fates?
若人於此外，或有沙門婆羅門異緣見我世常，此見實餘虛妄；
 If people, in addition, may have the ascetics and brahmins to see me in this world, this view will be true and false;
我世非常，此實餘虛妄；
 My world is very abnormal, and this reality is only false;
我世常非常，此實餘虛妄；
 Our world is always very abnormal, and this reality is only false;
我世非常非非常，此實餘虛妄。
 My world is very, very extraordinary, and this reality is more than false.
我世有邊，此實餘虛妄；
 My world is boundless, and this reality is only false;
我世無邊，此實餘虛妄；
 My world is boundless, this reality is only false;
我世有邊無邊，此實餘虛妄；
 My world is boundless, but this reality is only false;
我世非有邊非無邊，此實餘虛妄。
 Our world is neither boundless nor boundless, this reality is only false.
身是命，此實餘虛妄；
 The body is life, but this reality is only false;
命是身，此實餘虛妄；
 Life is the body, and this reality is only false;
身[10]異命異，此實餘虛妄；
 The body [10] is different and the destiny is different, this reality is only false;
無命無身，此實餘虛妄。
 Without life or body, this reality is only false.
有如去涅槃，此實餘虛妄；
 Just like going to Nirvana, this reality remains false;
無如去涅槃，此實餘虛妄；
 There is no such thing as going to nirvana, this reality remains false;
有如去不如去涅槃，此實餘虛妄；
 It is better to go to nirvana than to go, this reality is only false;
有如去非不如去涅槃，此實餘虛[11]妄。
 Just like going away, it is better to go to nirvana. This reality is only empty [11] and false.
於彼一切滅害捨解吐出離盡已，是名滅異緣[12]實人。
 In that place, all harm is eliminated, equanimity, relief, vomiting, renunciation, and selflessness are called the elimination of alien connections [12].
云何求最勝人？
 Why seek the most victorious person?
若人欲求斷、有求斷，求梵[13]淨行，所作已竟。
 If a person wants to be cut off, if he wants to be cut off, and if he seeks Brahman [13] pure conduct, the work has been completed.
何謂欲求？
 What is desire?
欲界未覺未知、欲界未斷法，若欲界陰界入、若色聲香味觸，若眾生若法，若求彼悕望聚集盡求愛求已，悕望已聚集盡求已，是名欲求。
 If the realm of desire is not aware of the unknown, and the realm of desire is not broken down, if the realm of desire enters the netherworld, if colors, sounds, smells, smells, and touches are present, if sentient beings are like Dharma, if we seek others and hope to gather together to pursue love and seek ourselves, we hope that we have gathered together to seek ourselves, this is Desire for fame.
云何有求？
 What do you want?
色界無色界未覺未知、色界無色界未斷，若色界無色界[14]陰界入、若禪若解脫、若定若三摩跋提，若求此悕望聚集盡求愛求已，悕望已聚集盡求已，是名有求。
 If the formless realm of the form realm is not aware of the unknown, the form realm of the formless realm is not broken, if the form realm of the formless realm [14] enters the netherworld, if it is Zen, if it is liberation, if if it is concentration, if it is samabhati, if you seek this hope, all the hope will be gathered. To seek love and seek oneself, to seek oneself in despair is to seek oneself. This is called seeking.
云何求梵淨行？
 Why seek Brahma's pure conduct?
謂八聖。
 It's called the Eight Saints.
若求彼悕望聚集盡求愛求已，悕望已聚集盡求已，是名求梵淨行人。
 If you are seeking others, you are eager to gather them together to seek love and seek yourself, and you are desperate to gather them all to seek yourself, this is a person who seeks the purity of Brahma.
若人欲求斷、有求斷，求梵淨行，所作已竟，是名求最勝人。
 If a person desires to be cut off, if there is something to be cut off from, and if he is seeking for the pure conduct of Brahma, then he has already accomplished what he has done, this is a person who seeks the best.
云何不濁想人？
 Why don't you miss someone else?
濁想謂欲想、瞋[1]想、害想。
 Rude thoughts refer to thoughts of desire, thoughts of anger, and thoughts of harm.
[2]不濁想謂出想、不瞋恚想、非害想。
 [2] Non-turbulent thoughts refer to thoughts, non-hateful thoughts, and non-harmful thoughts.
若人捨欲想憶念出想、捨瞋恚想憶念非瞋恚想、捨害想憶念非害想，是名不濁想人。
 If a person gives up thoughts of desire and thinks of non-hateful thoughts, gives up thoughts of anger and thinks of non-hateful thoughts, and gives up thoughts of harmful things and thinks of non-harmful thoughts, this is called non-turbid thinking.
云何除身行人？
 Why do you want to get rid of pedestrians?
身謂出息入息。
 The body refers to the out-breath and in-breath.
彼若[3]入於寂靜滅除，是名除身行人。
 If he [3] enters into silence and is eliminated, this is called a person who eliminates the body.
復次除身行人，若此比丘斷苦斷樂先滅憂喜想，不苦不樂捨念清淨，成就於四禪行，是名除身行人。
 Again, if a bhikkhu puts an end to suffering and happiness, he first eliminates thoughts of sorrow and happiness, and has pure thoughts of neither pain nor pleasure, and achieves the four Zen practices, this is called a person who eliminates the body.
云何心善解脫人？
 Why do you want to liberate people?
若人於欲心解脫、瞋恚愚癡心解脫，是名心善解脫人。
 If a person is liberated from the mind of desire, hatred, ignorance and delusion, he is called a person with a good mind and is liberated.
云何慧善解脫人？
 How could he be so wise and good at liberating people?
若人自知法，我欲斷必不生、瞋恚愚癡斷必不生，是名慧善解脫人。
 If a person knows the Dharma for himself, he will not be able to give up desires, and he will not give up anger, hatred, foolishness and delusion. He is a wise, kind and liberated person.
云何心善解脫人？
 Why do you want to liberate people?
若人心解脫欲，無欲得觸證已，是名心善解脫人。
 If a person's heart desires to be liberated and has no desire to be touched, he is called a person with a kind heart and a liberated mind.
云何慧善解脫人？
 How could he be so wise and good at liberating people?
若人離無明，慧解脫得觸證已，是名慧善解脫人。
 If a person is free from ignorance and attains enlightenment and liberation, he is called a person who is liberated by wisdom and goodness.
云何心善解脫人？
 Why do you want to liberate people?
若人盡智生非無生智，是名心善解脫人。
 If a person has full wisdom and is not born with wisdom, he is called a person with a kind heart and a liberated mind.
云何慧善解脫人？
 How could he be so wise and good at liberating people?
若人盡智生及無生智，是名慧善解脫人。
 If a person has all the wisdom of birth and unborn wisdom, he is called a wise, kind and liberated person.
云何共解脫人？
 How can we liberate people together?
若人於共解脫心住發起，是名共解脫人。
 If a person abides in the mind of mutual liberation, he is called a person of mutual liberation.
云何不共解脫人？
 Why not liberate people together?
若人不共解脫心住不發起，是名不共解脫人。
 If a person does not have the mind to be liberated, he is called a person who is liberated.
云何有退人？
 Why would anyone want to retire?
若人於共解脫心住發起，彼有共解脫心退變，是名有退人。
 If a person's mind of common liberation arises and his mind of common liberation degenerates, this is called a person who retreats.
云何無退人？
 Why don't you retreat?
若人於不共解脫心住不[4]變起，彼非有共解脫心不退變，是名無退人。
 If a person's mind of non-communal liberation remains unchanged, then his mind of non-common liberation will not degenerate. This is called a person who has no retreat.
云何思有人？
 Yun Hesi has someone?
若人於共解脫心住發起，彼有思有於共解脫心，令我不終不退不變，是名思有人。
 If a person has the mind to be liberated together, and he has the mind to be liberated together, so that I will not end, nor retreat, nor remain unchanged, this is called thinking about someone.
云何有微護人？
 Why is there such a small guardian?
若人於共解脫心住發起，彼若護，令我於共解脫心不退不變。
 If a person's mind of mutual liberation arises, if he protects me, his mind of mutual liberation will not retreat or change.
彼於共解脫心不退不變，是名[5]微護人。
 His mind for mutual liberation is unwavering and unchanging, and he is called a micro-protector.
云何或有人若思不退、不思便退？
 How can someone not retreat if they think about it, or retreat if they don’t think about it?
若人於共解脫心住發起，彼若思害我，令我於共解脫心不退不變。
 If a person's mind of mutual liberation arises, if he wants to harm me, my mind of mutual liberation will not retreat or change.
彼於共解脫心不退不變、不思害我，令我於共解脫心不退不變。
 He is unwavering in his desire to be liberated together, and does not think of harming me. He makes me unwavering in his desire to be liberated together.
彼於共解脫退變，是名或有人思不退、不思便退人。
 This is the mutual liberation and degeneration. This is the name that some people may think about but will not retreat, and those who do not think about it will retreat.
云何或[6]有人若微護不退、不微護便退？
 Why is there [6] someone who will not retreat even if he is protected a little, or will retreat even if he is not protected a little?
若[7]人於共解脫心住發起，彼若護，令我於共解脫心不退不變，便於共解脫心不退不變。
 If [7] a person's mind of mutual liberation arises, if he protects me, his mind of mutual liberation will not retreat and remain unchanged, so that my mind of collective liberation will not retreat and remain unchanged.
若不護，令我於共解脫心不退不變，彼於共解脫心不退不變，彼於共解脫心退變，是名或有人微護不退、不微護便退。
 If I don't protect myself, my mind of mutual liberation will not retreat and remain unchanged. His mind of mutual liberation will not retreat and remain unchanged. His mind of collective liberation will deteriorate. This is called someone who will not retreat even if he protects me a little, or will retreat even if I don't protect him a little.
云何有緣射人？
 Why would you want to shoot someone?
若人盡智生非無生智，必當生無生智、當緣射，於解脫心[8]終不發起，是名有緣射人。
 If a person's wisdom is to generate non-unborn wisdom, he will definitely have unborn wisdom and conditional shooting. In the end, he will not initiate it in the mind of liberation [8]. This is called conditional shooting.
云何法不發起人？
 How can I not initiate people?
若人心解脫於欲瞋恚愚癡，是名法不[9]發起人。
 If the human mind is liberated from desire, hatred, ignorance and delusion, this Dharma will not [9] initiate the person.
何謂法不發起人？
 What is the originator of Dharma?
欲不發起、瞋恚愚[10]癡不發起，是名法不發起[11]人。
 If desire does not arise, anger, hatred, foolishness [10] and delusion do not arise, this is a person who does not arise the Dharma [11].
云何住劫人？
 Why do you want to rob people?
若堅信堅法，若復有善行，若人現世得阿羅漢，是名住劫人。
 If you firmly believe in the Dharma, if you continue to perform good deeds, if you become an Arhat in this world, you will be called a calamity person.
何[12]謂住劫？
 What [12] means living in tribulation?
乃至一切世界煩[13]惱不壞，必令彼人得四沙門果、得三觸證，若須陀洹果、若斯陀含果、若阿那含果、若阿羅漢果，是名住劫人。
 Even if all the troubles in the world [13] are not broken, he will surely achieve the four ascetic fruits and the three contact realizations, such as the sotapanna fruit, the astragami fruit, the anagami fruit, and the arahat fruit. This is the name of living. Robbery.
云何首等人？
 Yun Heshou and others?
若人未行道，若有漏、若壽命一時俱斷。
 If a person does not practice the Way, if there are leaks, his life span will be cut off in a short time.
復次斷漏無間命[14]得斷，是名[15]首等人。
 Repeatedly breaking off the endless life [14] and getting it broken, he is called [15] the first class person.
云何度[＊]塹人？
 How can Yundu [*] kill people?
若人無明斷，是名度[＊]塹人。
 If a person does not have a clear judgment, this is the name of [*] cutting people off.
云何壞[＊]塹人？
 Why is it bad to [＊] kill people?
若人生死斷，是名壞[＊]塹人。
 If life and death are cut off, it is a bad name [*] for cutting people.
云何乘進人？
 How can you take advantage of someone?
若人有愛斷，是名乘進人。
 If a person has love and is cut off, this is the name of the person who enters by car.
云何無沾污人？
 Why don't you defile others?
若人五下分煩惱斷，是名無[＊]沾污人。
 If a person's five lower parts of the body are free from defilements, he is called a person without [*] defilements.
云何惰慢人？
 Why are you lazy and arrogant?
若人我慢斷，是名惰慢人。
 If someone is slow to judge others, he is called a lazy and slow person.
[16]◎
 [16]◎
舍利弗阿毘曇論卷第[17]八
 Sāriputta Abhiṣṇāṇāṇṭhāna vol. [17] 8
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2.4 - jñānam: knowledge/wisdom

T1548 舍利弗阿毘曇論卷/篇章 九
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 9
舍利弗阿毘曇論卷第[18]九
 Sāriputta Abhidamāṇī Volume 9 [18]
姚秦[19]罽賓三藏[20]曇摩耶舍共[21]曇摩崛多[22]等譯
 Translated by Yao Qin[19] Jibin Sanzang[20] Tamayashegong[21] Tanmo Juduo[22] and others
◎[23]非問分[24]智品第四[25]之一
 ◎[23] Fei Wenfen [24] One of the fourth intellectual products [25]
正見。
 Right view.
正智。
 Right wisdom.
慧根。
 Wisdom root.
慧力。
 Hui Li.
擇法正覺。
 Choose the Dharma and achieve enlightenment.
解脫智。
 Liberation wisdom.
正覺[26]智、邪智。
 Zhengjue [26] wisdom, evil wisdom.
聖智、非聖智。
 Holy wisdom, not holy wisdom.
有漏智、無漏智。
 There is wisdom leakage and there is no wisdom leakage.
有愛智、無愛智。
 There is loving wisdom and there is no loving wisdom.
有求智、無求智。
 There is a quest for wisdom, there is no quest for wisdom.
當取智、非當取智。
 When it comes to wisdom, wisdom should not be taken.
有取智、無取智。
 There is wisdom and there is no wisdom.
有勝智、無勝智。
 There is superior wisdom and there is no superior wisdom.
受智、非受智。
 Being wise, not being wise.
內智、外智。
 Internal wisdom, external wisdom.
有報智、無報智。
 There is rewarded wisdom and there is no rewarded wisdom.
凡夫共智、凡夫不共智、非凡夫共智、非凡夫不共智。
 Ordinary people share wisdom, ordinary people do not share wisdom, extraordinary people share wisdom, and extraordinary people do not share wisdom.
聲聞共智、聲聞不共智、非聲聞共智、非聲聞不共智。
 The sravakas share the same knowledge, the sravakas do not share the knowledge, the non-sravakas share the knowledge, and the non-sravakas do not share the knowledge.
如電智、如金剛智。
 Like electric wisdom, like diamond wisdom.
[27]不定得智、定得智。
 [27] Wisdom is not determined, wisdom is determined.
有行勝持智、無行勝持智。
 Having action is better than upholding wisdom, and having no action is better than upholding wisdom.
一分修智、二分修智。
 One part is cultivating wisdom, the other two parts is cultivating wisdom.
盡智、無生智、法住智、涅槃智。
 Ultimate wisdom, unborn wisdom, Dharma-abide wisdom, and Nirvana wisdom.
界方便、思惟方便。
 The world is convenient and the thinking is convenient.
非法方便、除非法方便。
 Illegal convenience, except illegal convenience.
入[28]定方便、出定方便。
 It is convenient to enter [28] and exit from concentration.
有覺[29]智、無覺智。
 There is awareness [29] wisdom, and there is no awareness wisdom.
有觀智、無觀智。
 There is insight knowledge and there is no insight knowledge.
有喜智、無喜智。
 There is joyful wisdom and there is no joyful wisdom.
有味智、有共捨智。
 There is the wisdom of taste, and there is the wisdom of shared equanimity.
有光智、無光智。
 There is light wisdom and lightless wisdom.
善智、不善智、無記智。
 Good wisdom, unwholesome wisdom, unrecorded wisdom.
學智、無學智、非學非無學智。
 Learning wisdom, no learning wisdom, neither learning nor no learning wisdom.
報智、報法智、非報非報法智。
 The wisdom of retribution, the wisdom of retribution, and the wisdom of non-retribution and non-retribution.
見斷智、思惟斷智、非見斷非思惟斷智。
 Wisdom is judged by seeing, wisdom is judged by thinking, and wisdom is judged by non-viewing and not by thinking.
見斷因智、思惟斷因智、非見斷因智非思惟斷因智。
 Wisdom is judged by seeing, wisdom is judged by thinking, wisdom is judged by non-viewing, and wisdom is judged by non-thinking.
卑智、中智、勝智。
 Inferior wisdom, middle wisdom, superior wisdom.
麁智、細智、微智。
 Ji Zhi, fine Zhi, Wei Zhi.
三明。
 Sanming.
三慧。
 Three wisdoms.
三眼。
 Three eyes.
內身[30]觀身智、外身觀[31]身智、內外身[32]觀身智。
 Contemplate the body wisdom on the inner body [30], contemplate the body wisdom on the outer body [31], and contemplate the body wisdom on the inner and outer body [32].
內受[＊]觀受智、外受觀[1]受智、內外受[2]觀內外受智。
 Inner feeling [*] is the wisdom of contemplation of feeling, external feeling is the wisdom of [1], and internal and external feeling [2] is the wisdom of contemplation of internal and external feeling.
內心觀[3]心智、[4]外心[5]觀心智、內外心觀內外心智。
 The inner mind [3] is the mind, [4] the outer mind is [5] the mind, and the inner mind is the inner mind.
內法中觀內法智、外法中觀外法[6]智、[7]內外法中觀內外法智。
 Inner Dharma, Madhyamaka, Inner Dharma Wisdom, External Dharma, Madhyamaka, External Dharma [6] Wisdom, [7] Inner and Inner Dharma, Madhyamaka, Internal Dharma Wisdom.
內境界智、外境界智、內外境界[8]智、[9]眾生境界智。
 Inner realm wisdom, outer realm wisdom, inner and outer realm [8] wisdom, [9] sentient realm wisdom.
色境界智、非色境界智、眾生境界智。
 Wisdom in the realm of form, wisdom in the realm of non-form, and wisdom in the realm of living beings.
有為境界智、無為境界智、眾生境界智。
 The wisdom of the conditioned realm, the wisdom of the unconditioned realm, and the wisdom of the realm of sentient beings.
法境界智、無境界智、眾生境界智。
 Dharma realm wisdom, realmless wisdom, and sentient realm wisdom.
少智、中智、無量智。
 Little wisdom, medium wisdom, infinite wisdom.
少境界智、中境界智、無量境界智。
 The wisdom of a small realm, the wisdom of a medium realm, and the wisdom of an infinite realm.
少智[10]少境界、少智中境界、[11]少智無量境界。
 Shaozhi [10] Shaozhi realm, Shaozhi medium realm, [11] Shaozhi immeasurable realm.
中智少境界、中智中境界、中智無量境界。
 The realm of middle wisdom is less, the realm of middle wisdom, and the realm of middle wisdom is immeasurable.
無量智少境界、無量智中境界、無量智無量境界。
 The realm of immeasurable wisdom is small, the realm of immeasurable wisdom is medium, and the realm of immeasurable wisdom is immeasurable.
少住智、中住智、無量住智。
 The wisdom of little abiding, the wisdom of medium abiding, the wisdom of immeasurable abiding.
少智少住、少智中住、少智無量住。
 With little wisdom, little abiding, little wisdom abiding, little wisdom abiding without limit.
中智少住、中智中住、中智無量住。
 The middle wisdom abides little, the middle wisdom dwells in the middle, and the middle wisdom dwells immeasurably.
無量智少住、無量智中住、無量智無量住。
 Infinite wisdom abides little, immeasurable wisdom dwells in it, immeasurable wisdom abides infinitely.
善道方便、惡道方[12]便。
 The good way is expedient, the evil way is expedient[12].
善方便、惡方便。
 Good conveniences and bad conveniences.
勤方便、[13]寂靜方便。
 Diligence is convenient, [13] Silence is convenient.
取方便、捨方便。
 It’s easy to take and easy to give up.
過去智、未來智、現在智。
 Past wisdom, future wisdom, present wisdom.
過去境界智、未來境界智、現在境界智、非過去非未來非現在境界智。
 The wisdom of the past realm, the wisdom of the future realm, the wisdom of the present realm, and the wisdom of the neither past nor future nor present realm.
欲界繫智、色界繫智、無色界繫智、不繫智。
 The desire realm is related to wisdom, the form realm is related to wisdom, the formless realm is related to wisdom, and the non-form realm is related to wisdom.
苦智、集智、滅智、道智。
 The wisdom of suffering, the wisdom of gathering, the wisdom of annihilation, and the wisdom of path.
法智、比智、世智、他心智。
 Dharma wisdom, comparison wisdom, worldly wisdom, and other minds.
法辯、義辯、辭辯、應辯。
 Legal defense, righteous defense, rhetorical defense, and response defense.
作智非離智、[14]離智非作智、作離智、非作非離智。
 To do wisdom is not to be independent of wisdom, [14] To be independent of wisdom is not to be independent of wisdom, to be independent of wisdom, not to be independent of wisdom.
非取非出智。
 It’s neither taking nor wise.
有染智非[15]雜、非雜染智非有染、有染[16]有離染智、非有染非離染智。
 The tainted wisdom is not [15] miscellaneous, the untainted wisdom is not tainted, the tainted [16] the wisdom that is free from taint, the wisdom that is not tainted is not free from taint.
[17]扼智非離扼、離扼智非[18]離、[＊]扼離[＊]扼智、非[＊]扼非離[＊]扼智。
 [17] Ji Zhi is not Li Ji, Li Ji Zhi is not [18] Li, [*] Ji Li [*] Ji Zhi, non [*] Ji is not Li [*] Ji Zhi.
智果智非斷果[19]智、[20]斷果智非智果[21]智、[＊]智果斷果智、非智果非斷果智。
 Wisdom fruit, wisdom is not decisive fruit [19] wisdom, [20] decisive fruit, wisdom is not decisive fruit [21] wisdom, [*] wisdom is decisive, fruit wisdom, non-wisdom fruit is not decisive fruit wisdom.
智果智非得果、得果智非智[22]果、智果得果智、非智果非得果智。
 The fruit of wisdom is not the fruit of wisdom, the fruit of wisdom is not wisdom [22] The fruit of wisdom is the fruit of wisdom, the fruit of wisdom is not the fruit of wisdom.
盡智非覺、覺智非盡、[23]盡覺智、非盡非覺智。
 Complete wisdom is not awareness, and awareness is not complete. [23] Complete awareness is not complete, but awareness is not complete.
解智非[24]脫、[＊]脫智非解、解[＊]脫智、非解非[＊]脫智。
 Jie Zhi is not [24] liberation, [*] liberation from wisdom is not Jie, Jie [*] is liberation from wisdom, non-jie is not [*] liberation from wisdom.
退分智、住分智、增長分智、解分[25]智。
 The wisdom of retreating and dividing, the wisdom of staying and dividing, the wisdom of increasing and dividing [25] wisdom.
退分智非住分、住分智非退分、住分退分智、非退分非住分智。
 The wisdom of retreating from differentiation is not the wisdom of abiding in differentiation. The wisdom of abiding in differentiation is not the wisdom of retreat. The wisdom of remaining in differentiation is not the wisdom of retreating.
退分智非增長分、[26]增長分智非退分、退分增長分智、非退分非增長分智。
 The wisdom of regressing is not increasing, [26] The wisdom of increasing is not regressing, the wisdom of regressing is increasing, and the wisdom of not regressing is not increasing.
退分智非解[27]分、解分智非退[＊]分、退分解分智、非退分非解分智。
 The wisdom of regression is not the solution [27]. The wisdom of solution is not the wisdom of regression [＊]. The wisdom of regression is not the solution. The wisdom of non-regression is not the solution.
住分智[28]非增長分、增長分智非住分、住分增長分智、非住分非增[29]長分智。
 The wisdom of living [28] is not growth, the wisdom of growth is not living, the wisdom of living is growth, the wisdom of non-dwelling is not increasing [29] The wisdom of growing.
住分智[30]非解分、解分智[31]非住分、住分解分智、非住分非解分智。
 The wisdom of abiding and dividing [30] is not divided by solution, and the wisdom of solving [31] is not divided by dwelling, and the wisdom of dwelling and dividing is divided, and the wisdom of non-dwelling and dividing is not divided by solution.
增分智非解分、解分智非增分、增分[32]解分智、[33]非增分非解分智。
 Increasing the wisdom of division is not the solution of division. The solution of division of wisdom is not the increase of division. The increase of division [32] is the solution of division of wisdom. [33] The non-increase of division is not the solution of division of wisdom.
五智。
 Five wisdoms.
六通。
 Six links.
七方便。
 Seven conveniences.
[34]苦法智、苦比智。
 [34] The wisdom of suffering and the wisdom of suffering.
集法智、集比智。
 Gather Dharma wisdom, Gather comparison wisdom.
滅法智、滅比智。
 Destroy Dharma wisdom and destroy Bi wisdom.
道法智、道比智。
 The Tao is the wisdom and the Tao is the wisdom.
九方便。
 Nine conveniences.
如來十力。
 The Tathagata has ten powers.
[35]十智性。
 [35] Ten intelligences.
四十四智性。
 Forty-four intelligence.
七十七智性。
 Seventy-seven intelligence.
云何正見？
 What is the right view?
見若善順不逆，是名正見。
 If one has a good view and does not go against it, this is called right view.
云何正智？
 Yunhe Zhengzhi?
智若善順不逆，是名正智。
 If wisdom is good and obedient, it is called righteous wisdom.
云何正見？
 What is the right view?
若忍善順不逆，是名正見。
 If you are patient, kind and obedient, this is called right view.
云何正智？
 Yunhe Zhengzhi?
智若善順不逆，是名正智。
 If wisdom is good and obedient, it is called righteous wisdom.
云何正見？
 What is the right view?
除盡智、無生智，若餘見善順不逆，是名正見。
 Except for ultimate wisdom, there is no arising wisdom. If you see goodness and are obedient and not rebellious, this is called right view.
云何正智？
 Yunhe Zhengzhi?
盡智、無生智，是名正智。
 Complete wisdom, unborn wisdom, is called correct wisdom.
云何慧根？
 Yunhe Huigen?
學人離結使，聖心入聖道，若堅信若堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 When a student leaves the knot and enters the holy path with a holy heart, if he firmly believes in the Dharma and the remaining interests, he sees the faults of his actions, observes the cessation of nirvana, and observes the path of suffering as it really is. Realize the desire to realize, practice the Tao and escape from troubles.
見學人若須陀洹、若斯陀含、若阿那含，觀智具足，若智地若觀解脫心，即證一一沙門果，若須陀洹果、若斯陀含果、若阿那含果。
 I see students who are Sotapanna, Astagamagam, and Anagami, and have sufficient insight knowledge. If they observe the liberated mind in the wise land, they will realize the fruit of recluse one by one. Anagami fruit.
無學人欲得阿羅漢，未得聖法欲得，修道觀智具足，若智地若觀解脫心，即得阿羅漢果。
 Unlearned people want to be Arhats and have not yet obtained the Holy Dharma. If they practice Taoism and have sufficient insight and wisdom, if they are wise and contemplative of the liberating mind, they will achieve the fruit of Arhats.
若實人若趣，若法[36]擇、重擇、究竟擇，擇法思惟覺了達自相、他相、共相，思念[37]辨觀生自在智慧、智見、解射方便、術焰、光[38]明、照曜。
 If you are a real person, if you are interested, if you are a Dharma [36] choose, re-select, ultimately choose, choose the Dharma, think about it, realize the self-phase, other phases, and universal phase, think about it [37] discern and observe the wisdom, wisdom, and expediency of interpretation. , Shuyan, light [38] Ming, Zhaoyao.
慧眼、慧根、慧力、擇法正覺、無癡正見，是名慧根。
 The eye of wisdom, the root of wisdom, the power of wisdom, the right awareness of Dharma selection, and the right view without delusion are called the root of wisdom.
云何慧力？
 Yunhe Huili?
慧根，是名慧力。
 Wisdom root is called wisdom power.
云何擇法正覺？
 Why choose Dharma and achieve enlightenment?
慧力，是名擇法正覺。
 Wisdom is called Dharma-selecting and enlightenment.
云何解脫智？
 What is the wisdom of liberation?
[39]若於解脫中智見解[40]脫方便，心於貪欲瞋恚解脫，我心解脫，於貪欲瞋恚即智見彼解[＊]脫方便，是名解脫智[41](此論智見解脫之「脫」，丹藏皆作「射」)。
 [39] If the wisdom view in liberation [40] is freed from convenient methods, the mind is freed from greed, anger, and hatred, and the self-mind is liberated. From greed, hatred, and the wisdom to see the solution [*] is freed from convenient methods, this is called the wisdom of liberation [41] (this In terms of wisdom and understanding of liberation, "shuo" (shuo) is used as "shooting" in alchemy).
云何覺？
 Yun Hejue?
如來若智生，於一切法中無礙智見得自在、自[42]由、力、尊、自在勝貴、自在知見，無上正覺，如來十力成就四無所畏，大慈成就自在轉法輪法，是名覺。
 If the Tathagata's wisdom arises, he will be free, free, and free in all dharmas, and he will have freedom, strength, respect, freedom, and knowledge. Falun Dharma is called enlightenment.
云何正智？
 Yunhe Zhengzhi?
智若[43]善順不逆，是名正智。
 Zhiruo [43] Being kind and obedient but not rebellious is called righteous wisdom.
云何邪智？
 Why is this so evil?
智若不善不順逆，是名邪智。
 If wisdom is not wholesome and disobedient, it is called evil wisdom.
云何聖智？
 What is the sage wisdom?
智若無漏，是名聖智。
 If there is no leakage in wisdom, it is called sage wisdom.
云何非聖智？
 Why is this not holy wisdom?
智若有漏，是名非聖智。
 If there is any leakage in wisdom, it is called not sage wisdom.
云何有漏智？
 Why is there any lack of wisdom?
[44]智若有[45]愛，是名有漏智。
 [44] If wisdom has [45] love, it is called wisdom.
云何無漏智？
 Why is there no leakage of wisdom?
智若無愛，是名無漏智。
 Wisdom without love is called wisdom without leakage.
云何有愛智？
 Why is there love for wisdom?
智若有求，是名有愛智。
 If there is wisdom in pursuit, it is called the wisdom of love.
云何無愛智？
 Why don't you love wisdom?
智若無求，是名無愛智。
 Wisdom without seeking is called wisdom without love.
云何有求智？
 Why do you want to seek wisdom?
智若當取，是名有求智。
 If wisdom should be taken, it is called seeking wisdom.
云何無求智？
 Why don't you seek wisdom?
智若非當取，是名無求智。
 If wisdom is not to be acquired, it is called not seeking wisdom.
云何當取智？
 Why should Yun seek wisdom?
[46]智若有取，是名當取智。
 [46] If wisdom can be obtained, it is called wisdom.
云何非當取智？
 Why should we seek wisdom?
智若無取，是名非當取智。
 If there is no wisdom, it is called wisdom that should not be gained.
云何有取智？
 How can I be wise?
智若有勝，是名有取智。
 If wisdom has victory, it is called having wisdom.
云何無取智？
 Why don't you try to get wise?
智若無勝，是名無取智。
 If wisdom has no victory, it is called no wisdom.
云何有勝智？
 How can there be superior wisdom?
智若有取，是名有勝智。
 If there is wisdom, it is called superior wisdom.
云何無勝智？
 Why don't you have superior wisdom?
智若無取，是名無勝智。
 If there is no acquisition of wisdom, it is called unconquerable wisdom.
云何有勝智？
 How can there be superior wisdom?
若於此智，有餘智勝妙過上，是名有勝智。
 If this wisdom is superior to sublime wisdom, it is called superior wisdom.
云何無勝智？
 Why don't you have superior wisdom?
於此智，於餘智勝妙過上，是名無勝智。
 This wisdom is superior to the other wisdom, which is called unparalleled wisdom.
云何有勝智？
 How can there be superior wisdom?
如來若生智，於一切法中無礙智見，得自在、自由、力、豪尊、自在勝貴、自在智見，無上最勝正覺，如來十力成就四無所畏，大慈自在成就轉法輪。
 If the Tathagata generates wisdom, he will have unimpeded wisdom and vision in all dharmas. He will gain freedom, freedom, power, dignity, freedom and nobility, and freedom of wisdom and vision. He will achieve the supreme and most perfect enlightenment. The Tathagata's ten powers will achieve the four fearlessness, and he will achieve great compassion. Turn the wheel of dharma.
除彼智，若餘智，是名有勝智。
 Apart from that wisdom, if there is only remaining wisdom, it is called superior wisdom.
云何無勝智？
 Why don't you have superior wisdom?
若前所[1]餘智，是名無勝智。
 If there is [1] residual wisdom as mentioned before, it is called unsurpassed wisdom.
云何受智？
 How can I be wise?
智若智內，是名受智。
 Wisdom is like wisdom within, which is called receiving wisdom.
云何非受智？
 Why is this not due to wisdom?
智若智外，是名非受智。
 Wisdom is outside of wisdom, which is called non-receiving wisdom.
云何內[2]智？
 Where is the inner wisdom?
[3]若智受，是名內智。
 [3] If you receive it wisely, it is called inner wisdom.
云何外[4]智？
 Yunhewai [4] wisdom?
若智非受，是名外智。
 If wisdom is not feeling, it is called external wisdom.
云何有報智？
 How can there be any retribution for wisdom?
若智報法，是名有報智。
 If wisdom repays the Dharma, it is called the wisdom of retribution.
云何無報智？
 Why don't you report wisdom?
若智非報非報法，是名無報智。
 If wisdom is neither retributive nor retributive, it is called unrewarded wisdom.
云何凡夫共智？
 How can ordinary people share common wisdom?
智非凡夫生得，凡夫亦生得，是名凡夫共智。
 Wisdom is acquired by extraordinary people, and it is also acquired by ordinary people. This is called common wisdom among ordinary people.
云何凡夫不共智？
 How can ordinary people not share the same wisdom?
若智非凡夫生得，凡夫[5]不生不得，是名凡夫不共智。
 If wisdom cannot be born by ordinary people, it cannot be born by ordinary people [5]. This is called ordinary people not sharing wisdom.
云何非凡夫共智？
 How can a husband and wife share the same wisdom?
若智凡夫[6]得，非凡夫亦生得，是名非凡夫共智。
 If wisdom can be obtained by ordinary people[6], it can also be obtained by extraordinary people. This is called wisdom shared by ordinary people.
云何非凡夫不共智？
 Why is it that ordinary husband and wife do not share the same wisdom?
若智凡夫生得，非凡夫不生不得，是名非凡夫不共智。
 If ordinary people are born with wisdom, ordinary people cannot be born without it. This is called wisdom that ordinary people do not share.
云何聲聞共智？
 Why do the sravakas and common wisdom share the same wisdom?
若智非聲聞生得，聲聞亦生得，是名聲聞共智。
 If wisdom is not born from the sravakas, then the sravakas also have the wisdom.
云何聲聞不共智？
 Why are the sravakas not sharing the same wisdom?
若智非聲聞生得，聲聞不生不得，是名聲聞不共智。
 If wisdom is not born by the sravakas, then it cannot be born by the sravakas. This means that the sravakas and listeners do not share the same wisdom.
云何非聲聞共智？
 Why is it not a voice-hearing and common wisdom?
若智聲聞生得，非聲聞亦生得，是名非聲聞共智。
 If wisdom is acquired by sravakas, it is also acquired by non-sravakas. This is called the common wisdom of non-sravakas.
云何非聲聞不共智？
 Why is it that the sravakas are not the common wisdom?
若智聲聞生得，非聲聞不生不得，是名非聲聞不共智。
 If wisdom is born as a voice-hearer, it cannot be born without a voice-hearer. This is called wisdom without a voice-hearer.
云何如電智？
 How is the cloud like electronic intelligence?
若智少少住、少間住。
 If you have less wisdom, you will live less and less time.
如電少少住少間住，智亦如是少少住少間住，是名如電智。
 Just as electricity can live in a small space, so wisdom can live in a small space. This is called the wisdom of electricity.
云何如金剛智？
 Yun He is like Vajra Wisdom?
若智無量[7]無量住、無量間住。
 If the wisdom is immeasurable [7] it lives immeasurably and in immeasurable time.
猶如金剛無量無量住無量間住，智亦如是無量無量住無量間[8]住，是名如金剛智。
 Just as a diamond abides in immeasurable time and abides in immeasurable time, so does wisdom abides in immeasurable time and space [8]. This is called wisdom like vajra.
復次如電智，若智生斷少煩惱分。
 Again, it is like electric wisdom. If wisdom arises, it will cut off the troubles.
猶如電雲間出照少分速滅，智亦如是斷少煩惱分，是名如電智。
 Just like the lightning flashes out of the clouds and disappears quickly, so the wisdom cuts off the troubles. This is called the wisdom of lightning.
復次如金剛智，若智生斷一切煩惱，無餘微細無不盡速斷。
 Again, it is like vajra wisdom. If wisdom arises and cuts off all troubles, all traces and subtleties will be cut off as quickly as possible.
如金剛投於珠石無不破壞摧折，智亦如是，若生已斷一切煩惱，無有麁細不斷不盡者，是名如金剛智。
 Just like a diamond thrown into a pearl or stone will be destroyed and broken, so is wisdom. If all troubles have been eradicated in life, and there is no fine detail that is endless, this is called diamond wisdom.
復次如電智，謂智生得須陀洹果、斯陀含果、阿那含果，是名如電智。
 Again, it is like electric wisdom. It is said that wisdom arises and obtains Sotapanna fruit, Situagami fruit, and Anagami fruit. This is called electric wisdom.
復次如金剛智，若智生得阿羅漢果，是名如金剛智。
 Again, it is like vajra wisdom. If wisdom arises and attains the fruit of Arahantship, it is called vajra wisdom.
復次如電智，謂智生得須陀洹果、斯陀含果、阿那含果、得阿羅漢果、辟支佛，是名如電智。
 Again, it is like electric wisdom, which means that a person born with wisdom can obtain the fruit of Sotapanna, Situagami, Anagami, Arahat, and Pratyekabuddha. This is called electric wisdom.
復次如金剛智，如來謂[＊]智生，於一切法無礙[9]知見，得自在自由力尊貴勝自在智見無上覺，如來十力成就四無所畏，大慈成就自在轉法輪，如是智是名如金剛智。
 Again, it is like vajra wisdom, the Tathagata said [*] wisdom arises, is unimpeded by all dharmas [9] knowledge and vision, obtains freedom, power, noble victory, wisdom, and supreme enlightenment, the Tathagata's ten powers achieve the four fearlessness, and the great compassion achieves the freedom to turn. Dharma wheel, such wisdom is called diamond wisdom.
云何不定得智？
 Why don't you get wisdom?
若智得，不定得、難得，是名不定得智。
 If wisdom is obtained, it is uncertain and difficult to obtain. This is called wisdom that is uncertain.
云何定得智？
 How can one be wise?
若智得，定得、不難得，是名定得智。
 If wisdom is obtained, it will be obtained surely, and it is not hard to obtain. This is called the wisdom attained by determination.
云何行進護持智？
 Where can I go to protect my wisdom?
若智得非定得難得，非自由力非尊非自在，非所欲處、不如所欲、不盡所欲，行進生難得，猶如船逆流難。
 If the attainment of wisdom is not determined and hard to come by, it is not free, it is not respectful, it is not at ease, it is not where you want to be, it is not as good as you want, it is not as fulfilling as you want, then it is difficult to move forward, just like it is difficult for a boat to go against the current.
若得如此智，非定得難得，非由[10]力非尊[11]自在，非所欲處、不如所欲、不盡所欲，行進生難得，是名行進護持智。
 If you obtain such wisdom, it is not hard to come by concentration, it is not due to [10] strength and [11] freedom, it is not where you want to be, it is not as good as you want, it is not as fulfilling as you want, it is difficult to achieve by moving, this is called the wisdom of moving and protecting.
云何非行進護持智？
 Why is it not about traveling to protect wisdom?
若[12]智得定得非難得，自由力尊自在，所欲處、如所欲、盡所欲，易行不難生得，猶如船順流不難。
 If [12] it is not difficult to attain wisdom and concentration, to be free and at ease, to be where you want to be, to do what you want, to do what you want, it is easy to walk and not difficult to get, just like a boat is not difficult to follow the current.
若得如此智，定智不難智，自由力尊自在，所欲處、如所欲、盡所欲，行非難生得，是名非行進護持智。
 If you gain such wisdom, it is not difficult to attain the wisdom of concentration, you can be free and at ease, you can be where you want, be where you want, and do what you want, and it is difficult to obtain the wisdom of non-movement. This is called the wisdom of non-movement, protection, and upholding.
云何一分修智？
 How can you cultivate wisdom?
若智生想有光明不見色，若見色不想有光明，是名一分修智。
 If wisdom arises and desires light but does not see form, and if one sees form and does not want light, this is called one-point cultivation of wisdom.
云何二分修智？
 How can you cultivate wisdom in two ways?
若智生想有光明亦見色，是名二分修智。
 If wisdom arises and imagines that there is light and also seeing form, this is called dual-part wisdom cultivation.
復次一分修智，若智不斷煩惱，若斷煩惱非生智，是名一分修智。
 Again, one point of cultivating wisdom is called one point of cultivating wisdom. If wisdom ceases to be troubled, and if it eliminates troubles, it does not give rise to wisdom. This is called one point of cultivating wisdom.
復次二分修智，若智生亦斷煩惱，是名二分修智。
 Once again, if wisdom arises in the cultivation of wisdom in two parts, it also eliminates worries. This is called the cultivation of wisdom in two parts.
復次一分修智，若智是盡智生非無生智，是名一分修智。
 Again, one point of cultivating wisdom, if the wisdom is the wisdom that arises from nothingness but not the wisdom that arises from nothing, this is called one point of cultivating wisdom.
復次二分修智，若智生盡智、無生智，是名二分修智。
 Again, the cultivation of wisdom is divided into two parts. If wisdom produces complete wisdom and no wisdom arises, this is called the cultivation of wisdom in two parts.
云何盡智？
 Why is it so wise?
貪欲、瞋恚、愚癡盡已，我貪欲瞋恚愚癡盡，即於彼智見解[＊]脫方便，是名盡智。
 Greed, anger, and ignorance have been exhausted. When my greed, anger, ignorance, and delusion are exhausted, I will be able to escape from the expedient of wisdom and understanding [*]. This is called complete wisdom.
云何無生智？
 Why is there no wisdom?
貪欲、瞋恚、愚癡滅已不復生，我貪欲瞋恚愚癡盡不復生，即於彼[13]智見解[＊]脫方便，是名無生智。
 Greed, anger, hatred, ignorance and delusion have been eliminated and will no longer be reborn. My greed, anger, hatred, and ignorance will no longer be reborn. That is to say, [13] Wisdom and Views [*] are free from convenience. This is called unborn wisdom.
云何法住智？
 How can we live in wisdom?
若智聖有為境界，是名法住智。
 If the sage of wisdom has a realm of conditioning, it is called the wisdom of Dharma.
云何涅槃智？
 What is the wisdom of Nirvana?
若智聖涅槃境界，是名涅槃智。
 If there is the realm of the holy nirvana of wisdom, it is called the wisdom of nirvana.
復次法住智，除緣如爾，若餘法如爾非不如爾、非異非異物，常法、實法、法住、法定、非緣，是名法住智。
 Again, the Dharma-residing wisdom, except for the condition, if the remaining dharmas are like you, is not inferior to you, is not different, is not a foreign thing, is the ordinary Dharma, the actual Dharma, the Dharma-dwelling, the legal law, and the non-condition, this is called the Dharma-residing wisdom.
復次涅槃智，彼涅槃寂靜，是舍是護、是[1]證是依、是不沒是度、是不熱是不燋、是無憂是無惱、是無苦痛，及餘行觀涅槃若智生，是名涅槃智。
 Again, the wisdom of Nirvana is the tranquility of Nirvana. It is equanimity and protection, it is [1] realization and support, it is not without salvation, it is not hot or burning, it is worry-free, it is free of trouble, it is free of pain, and it is the contemplation of the remaining conduct. If Nirvana arises from wisdom, it is called Nirvana wisdom.
云何方便界？
 What is the realm of convenience?
眾界、比界、觸界、思惟界，此色界此無色界，此可見界此不可見界，此有對界此無對界，此聖界此非聖界，此界即於彼[2]界解[＊]脫方便，是名方便界。
 The realms of publicity, the realm of comparison, the realm of contact, the realm of thought, this form realm, this colorless realm, this visible realm, this invisible realm, this opposite realm, this non-opposite realm, this holy realm, this non-holy realm, this realm is there. [2] Jie Jie [*] Taking off convenience is called the realm of convenience.
云何思惟方便界？
 Why think about the realm of expedient means?
若思惟、眾思惟、比思惟、觸憶念思惟，此善思惟此不善思惟，[3]正憶念[4]此邪憶念，此憶念即於彼知見方便解[＊]脫，是名思惟方便。
 If there are thoughts, thoughts, comparison thoughts, and tactile thoughts, such good thoughts and unwholesome thoughts, [3] right thoughts, [4] and wrong thoughts, these thoughts will be freed from the expedient solution of knowledge and seeing [*]. This is called the convenience of thinking.
云何非法方便？
 Why is it illegal and convenient?
非法眾、非法[5]比、非法觸思惟，非法此輕罪此重罪、此有餘罪此無餘罪、此作惡此非作惡、此眾罪，即於[6]彼知見解[＊]脫方便，是名非法方便。
 Illegal public, illegal [5] comparison, illegal triggering of thinking, illegal, this misdemeanor, this serious crime, this guilty crime, this innocent crime, this evil doing, this non-evil doing, all these crimes, that is [6] He knows the view [*] and gets rid of convenience , is an illegal convenience.
云何除非法方便？
 Why is it illegal and convenient?
除非法方便眾、除非法方[7]便比、除非法方便觸思惟，除非法方便如是得除非法輕罪如是除重罪、如此除有餘無餘罪、如是除作[8]惡如是除非作惡罪，如是除諸罪。
 Unless the law facilitates the public, unless the law facilitates [7] it is easier to compare, unless the law facilitates the thinking, unless the law facilitates it, it can get the illegal misdemeanor, it can eliminate the serious crime, it can eliminate the crime, it can eliminate the crime [8], it can eliminate the crime, it can eliminate the crime [8] , thus eliminating all sins.
如是除諸罪已，如是勝法除罪，[9]則於彼知見解[＊]脫方便，是名除非法方便。
 In this way, all sins have been eliminated, and in this way, the victorious method has eliminated sins, [9] then he will know and understand [*] and get rid of expedients, which is called non-dharmic expedients.
云何入定方便？
 Why is it convenient to enter samadhi?
入定眾、入定比、入定觸、入定思惟，此入想定無想定、此入隨想定不隨想定、此入離色定、此入勝入定、此入一切入定，如是入諸定。
 Entering the concentration of crowds, entering the concentration of comparison, entering the concentration of contact, entering the concentration of thinking, this enters the concentration of non-contemplation, this enters the concentration of following thoughts, this enters the concentration of separation from form, this enters the concentration of victory, this enters the concentration of all, and thus enters all concentration.
如是入諸定已，如是勝法入定，即於知見解[＊]脫方便，是名入定方便。
 Having entered all kinds of samadhi in this way, and having entered samadhi with such victorious Dharma, you will be freed from the expediency of knowing and understanding [*]. This is called the expedient of entering samadhi.
云何出定方便？
 Why is it so convenient?
出定眾、出定比、出定觸、出定思惟，如是出想定無想定、如是[10]隨想定出不隨想定、如是出離色定出不離色定、如是出勝入定[11]入一切入定，如是出諸定。
 Out of concentration, out of concentration comparison, out of concentration contact, out of concentration thinking, such a concentration of thoughts without thoughts, such [10] concentration of non-contemplation, such a concentration of non-contemplation, such a concentration of separation from form, concentration without separation of form, such a concentration of victory and entry[11] Everything that enters concentration is the same as everything that comes out of concentration.
如是出諸定已，如是勝法出定，即於彼知見解[＊]脫方便，是名出定方便。
 In this way, all samadhis have emerged, and in this way, the victorious method has emerged from samadhi, and that means knowing and understanding [*] and getting rid of the expediency. This is called the expedient for emanating from samadhi.
云何有覺智？
 How can I have enlightenment?
若智覺相應，共生共住共滅，是名有覺智。
 If wisdom and awareness correspond to each other, coexistence, coexistence and coexistence, this is called enlightened wisdom.
云何無覺智？
 Why don't you have enlightenment?
若智非覺相應，不共覺生不共住不共滅，是名無覺智。
 If wisdom does not correspond to awareness, does not arise together, live together, or die together, this is called wisdom without awareness.
云何有[12]觀智？
 Why is there [12] insight wisdom?
若智觀相應，共生共住共滅，是名有觀智。
 If wisdom and insight correspond to each other, coexistence, existence and destruction, this is called insight wisdom.
云何無觀智？
 How come there is no insight wisdom?
若智非觀相應，不共生不共住不共滅，是名無觀智。
 If the wisdom does not observe correspondence, does not coexist, coexist, or coexist, it is called wisdom without contemplation.
云何有喜智？
 Why is there such wisdom?
若智喜相應，共生共住共滅，是名有喜智。
 If wisdom and joy correspond to each other and coexist, exist and perish together, this is called the wisdom of joy.
云何無喜智？
 Why is there no joy and wisdom?
若智非喜相應，不共生不共住不共滅，是名無喜智。
 If wisdom does not correspond to joy, does not coexist, coexist, or coexist, it is called wisdom without joy.
云何有味智？
 How can there be taste wisdom?
若智樂受相應，是名有味智。
 If knowledge and pleasure are corresponding, it is called flavored knowledge.
云何捨智？
 Why give up wisdom?
若智不苦不樂受相應，是名捨智。
 If the wisdom corresponds to neither pain nor pleasure, it is called the wisdom of equanimity.
云何有用智？
 Why is there any use for wisdom?
若[13]智有境界，是名有用智。
 If [13] wisdom has a realm, it is called useful wisdom.
云何無用智？
 Why is wisdom useless?
若智生無境界，是名無用智。
 If wisdom arises without realm, it is called useless wisdom.
復次若智生斷無明，是名無用智。
 Again, if wisdom arises and cuts off ignorance, this is called useless wisdom.
云何善智？
 How wise is this?
若智修，是名善智。
 If you practice it wisely, it is called good wisdom.
云何不善智？
 Why not be wise?
若智斷，是名不善智。
 If you judge wisely, it is called unwholesome wisdom.
云何無記智？
 Why don't you remember wisdom?
若智受若智非報非報法，是名無記智。
 If wisdom is received, if wisdom is neither retribution nor retribution, this is called unrecorded wisdom.
云何學智？
 Why learn wisdom?
若智聖非無學，是名學智。
 If a wise sage is not without learning, he is called learned wisdom.
云何無學智？
 Why do you have no academic wisdom?
若智聖非學，是名無學智。
 If the wise sage is not learned, this is called wisdom without learning.
云何非學非無學智？
 Why is it neither learning nor without knowledge?
若智非聖，是名非學非無學智。
 If wisdom is not sage, it is called wisdom that is neither learning nor without learning.
云何報智？
 How can I report wisdom?
若智受若智善報，是名報智。
 If you receive wisely, you will be rewarded wisely. This is called the wisdom of retribution.
云何報法智？
 How can I repay Dharma wisdom?
若智有報，是名報法智。
 If wisdom is rewarded, it is called Dharma wisdom.
云何非報非報法智？
 Why is it not retribution or Dharma wisdom?
若智無記非我分攝，是名非報非報法智。
 If the wisdom has no memory and is not taken by myself, it is called the wisdom of non-retribution and non-retribution.
云何見斷智？
 How can you see the wisdom?
若智不善[14]非思惟斷，是名見斷[15]智。
 If the wisdom is not good [14], it is not judgment by thinking, but it is called judgment by seeing [15].
云何思惟斷智？
 Why do you think about it and lose your wisdom?
若智不善非見斷，是名思惟斷智。
 If the wisdom is not good, it is not the wisdom of seeing and judging. This is called the wisdom of thinking and judging.
云何非見斷非思惟斷智？
 Why can't it be judged by seeing and judged by thinking?
若智無記，是名非見斷非思惟斷智。
 If wisdom has no memory, it is called wisdom that is judged by non-viewing and not by thinking.
云何見斷因智？
 How can you see the wisdom of cutting off the cause?
若智見斷、若智見斷法報，是名見斷因智。
 If wisdom sees the end, if wisdom sees the retribution of the law, this is called the wisdom of seeing the cause.
云何思惟斷因智？
 Why think about the wisdom of cutting off causes?
若智思惟斷、若智思惟斷法報，是名思惟斷因智。
 If you think wisely and judge, if you think wisely you judge the retribution of the law, this is called the wisdom of thinking and judging the causes.
云何非見斷非思惟斷因智？
 Why can't it be seen and judged by non-thinking and judged by the wisdom of causes?
若智善若智善法報、若智非報非報法，是名非見斷非思惟斷因智。
 If wisdom is good, if wisdom is good, the Dharma will be repaid, if wisdom is neither retribution nor retribution, this is called the wisdom of not seeing, not thinking, and judging the cause.
云何卑智？
 How can you be so humble?
若智不善，是名卑智。
 If wisdom is not good, it is called inferior wisdom.
云何中智？
 Where is the wisdom?
若智無記，是名中智。
 If wisdom has no memory, it is called wisdom in the middle.
云何勝智？
 How can it be better than wisdom?
若智善，是名勝智。
 If wisdom is good, it is called wisdom.
復次卑智，若智不善若無記，是名卑智。
 Again, it is inferior wisdom. If the wisdom is not good or has no memory, it is called inferior wisdom.
復次中智，若智非聖善，是名中智。
 Again, wisdom in the middle, if the wisdom is not holy and good, it is called wisdom in the middle.
復次勝智，若智聖無漏，是名勝智。
 Again, supreme wisdom, if the sage wisdom has no leaks, is called supreme wisdom.
云何麁智？
 Yun He Qizhi?
若智欲界繫，是名麁智。
 If the realm of wisdom and desire is connected, it is called wisdom.
云何細智？
 Why is this so clever?
若智色界繫、若不繫，是名細智。
 If wisdom and form are connected, if not, this is called subtle wisdom.
云何微智？
 Yunhe Wei Zhi?
若智無色界繫，是名微智。
 If wisdom has the colorless realm, it is called subtle wisdom.
復次麁智，若智欲界繫、若色界繫，是名麁智。
 Again, Qizhi, if it is connected to the realm of knowledge and desire, or if it is connected to the realm of color, this is called Qizhi.
復次細智，若智空處、識處、不用處繫，若不繫，是名細智。
 Again, subtle wisdom, if the wisdom is empty, the consciousness is not connected, if it is not connected, it is called subtle wisdom.
復次微智，若智非想非非想處繫，是名微智。
 Again, subtle wisdom, if wisdom is neither thought nor non-thinking, it is called subtle wisdom.
復次麁智，若智欲界繫、若色界繫，若空處、識處、不用處繫，是名麁智。
 Furthermore, if wisdom is tied to the realm of desire, if it is tied to the realm of form, if it is tied to the empty place, consciousness place, and useless place, then this is called wise wisdom.
復次細智，[16]若[17]智非想非非想處繫，是名[18]細智。
 Again, subtle wisdom, [16] if [17] wisdom is neither thought nor non-thinking, it is called [18] subtle wisdom.
[19]復次微智，若智不繫，是名微智。
 [19] Again, if wisdom is not connected, it is called micro-wisdom.
云何三明？
 Yunhe Sanming?
憶念宿命證智明、眾生生死證智明、漏盡證智明。
 Recalling destiny proves wisdom, the birth and death of all living beings proves wisdom, and the elimination of outflows proves wisdom.
云何憶念宿命證智明？
 How can you remember your destiny and prove your wisdom?
若智生憶念無量宿命，憶念一生二三四五、十二十三十四十五十、百[20]生千生[21]萬生十萬生、無量百生無量千生無量萬生，或無量劫壞、或無量劫成，我本在彼，如此名、如此姓、如此生、如此食、如此命，如此命短、如此命久住，如此處苦樂，從彼終、生從彼，於彼終、復生彼，如此具足憶念若干宿命，是名憶念宿命智證明。
 If a person of wisdom remembers the infinite destiny, he will remember one life of two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred [20] thousands of lives [21] ten thousand lives, one hundred thousand lives, countless hundreds of lives, countless thousands of lives, countless thousands of lives. , or destroyed for countless kalpas, or completed for countless kalpas, I am originally there, with such a name, such a surname, such a life, such a food, such a life, such a short life, such a long life, such a place of suffering and happiness, from here to end, from here to life. That person, at the end of his life, will be reborn again, and he will be able to remember certain fates in this way. This is the proof of the wisdom of remembering fates.
云何眾生生死智證明？
 How can all sentient beings prove their knowledge of life and death?
若[＊]智生天眼清淨過於人眼，見眾生生死，好色惡色、惡道善道、卑勝，[1]知眾生如所造業，此眾生身惡行成就、口惡行成就、意惡行成就，謗聖人、邪見、行邪見業，身壞命終生惡道地獄、畜生、餓鬼。
 If [*] the wisdom-born celestial eye is purer than the human eye, and sees the birth and death of living beings, lustful and evil colors, evil and good ways, and inferiority, [1] it is known that all living beings have such karma, such living beings have bad deeds in body, bad deeds in speech, and evil thoughts. If you perform successful actions, slander saints, have wrong views, and practice wrong views, your body will be ruined and you will be destined to hell, animals, and hungry ghosts for the rest of your life.
此眾生身善行成就、口善行成就、意善行成就，不謗聖[2]人、正見、行正見因業，身壞命終生善道天上人中。
 These living beings perform good deeds with their bodies, perform good deeds with their speech, and perform good deeds with their minds. They do not slander saints [2], have correct views, and perform righteous deeds. Their bodies will be destroyed and their lives will be good for the rest of their lives among heavenly people.
如此天眼清淨過人眼，見是[3]名眾生生死好色惡色、善道惡道、卑微，[＊]知眾生如所造業，是名眾生生死智證明。
 Such celestial eyes are so pure that they can see [3] that all living beings are born and die, lustful, evil, good and evil, and humble.
云何漏盡智證明？
 How can I prove my wisdom?
若智生漏[4]盡，生[5]無漏解脫，心解脫慧解脫，現身自證知成就行，[6]生已盡、梵行已立、名稱遠聞、所作已辦、更不還有，是名漏盡證智明。
 If the outflow of wisdom [4] is exhausted, birth [5] is liberated without outflow, the mind is liberated, wisdom is liberated, and the body manifests itself, realizes knowledge, and achieves actions, [6] birth has been exhausted, the holy life has been established, the name is heard far away, the action has been done, and more If there is no more, it is because the name leakage has completely proved the wisdom.
是名三明。
 It's called Sanming.
云何三慧？
 What are the three wisdoms?
思慧、聞慧、修慧。
 Think about wisdom, listen to wisdom, and cultivate wisdom.
云何思慧？
 Yun He Si Hui?
不由他聞、不受他教、不請他說、不聽他法，自思自覺自觀，若智生非修行，是名思慧。
 Not being heard by others, not being taught by others, not being asked to speak to others, not listening to other people's teachings, but thinking and contemplating on one's own, if wisdom arises without practice, this is called thinking wisdom.
云何聞慧？
 Why do you hear Hui?
從他聞、受[7]他教、請他說、聽他法，非自思非自覺非自觀，若智生，是名聞慧。
 Hearing from others, receiving [7] teachings from others, asking others to speak, and listening to others' teachings are not self-thinking, self-awareness, or self-contemplation. If wisdom arises, it is called hearing wisdom.
云何修慧？
 Why cultivate wisdom?
若修根、力、覺、禪、解脫定入定，若修已修若智生，是名修慧。
 If you cultivate your roots, strength, awakening, Zen, liberation and concentration, and if you have already cultivated it, then wisdom arises, this is called cultivating wisdom.
是名三慧。
 It is called Sanhui.
云何三眼？
 Why do you have three eyes?
肉眼、天眼、慧眼。
 The physical eye, the celestial eye, and the wise eye.
云何肉眼？
 Why the naked eye?
若眼我分攝四大所造淨，是名肉眼。
 If the eye takes in all the objects created by the four elements, it is called the physical eye.
云何天眼？
 Yunhe Tianyan?
若天眼我分攝，是名天眼。
 If the celestial eye takes pictures separately, it is called the celestial eye.
云何慧眼？
 Why is this so wise?
三慧，思慧聞慧修慧，是名慧眼。
 The three wisdoms are thinking, hearing, and cultivating wisdom, which is called the eye of wisdom.
復次[8]肉眼，除天眼我分攝，若餘眼四大所造淨，是名[＊]肉眼。
 Again [8] the naked eye, except for the celestial eye, I take in separately. If the remaining eyes are made pure by the four elements, it is called [*] the naked eye.
復次天眼，若天眼我分攝及修天眼，是名天眼。
 Next to the Heavenly Eye, if I take in the Heavenly Eye and cultivate the Heavenly Eye, it is called the Heavenly Eye.
復次慧眼，除修天眼，若餘三慧思慧聞慧修慧，是名慧眼。
 In addition to cultivating the heavenly eye, the third wisdom eye is also called wisdom eye.
是名三眼。
 It's called Three Eyes.
云何內身觀內身智？
 How can we observe the inner body wisdom within the inner body?
一切內四大色身攝法、一處內四大色身攝法，觀無常苦空無我若智生，是名內身觀內身智。
 The four major forms of body are captured in everything, and the four major forms of body are captured in one place. If the wisdom of contemplating impermanence, suffering, emptiness, and selflessness arises, this is called the wisdom of contemplating the inner body.
云何外身觀外身智？
 How can we observe the external body and the wisdom of the external body?
一切外四大色身攝法、一處外四大色身攝[9]法，觀無常苦空無我若智生，是名外身觀外[10]身智。
 All the four external forms of the body are captured, and the four external forms of the body are captured [9]. The wisdom of contemplating impermanence, suffering, emptiness, and selflessness arises. This is called the wisdom of contemplating the external body [10].
云何內外身觀內外身智？
 How can we observe the inner and outer body and the wisdom of the inner and outer body?
一切內外四大色身攝法、一處內外四大色身攝法，觀無常苦空無我若智生，是名內外身觀內外身智。
 All the four major forms of body, both inside and outside, and the four major forms of body inside and outside a place, if the wisdom of contemplating impermanence, suffering, emptiness, and selflessness arises, this is called the wisdom of contemplating the inner and outer bodies.
云何內受觀內受智？
 How can I understand the wisdom of inner feeling?
一切內受、[11]一處內受，觀無常苦空無我若智生，是名內受觀內受智。
 All inner feelings, [11] one inner feeling, contemplating impermanence, suffering, emptiness, and selflessness, if the wisdom arises, this is called the wisdom of contemplating inner feelings.
云何外受觀外受智？
 Why is it necessary to observe the wisdom of external feeling?
一切外受、一處外受，觀無常苦空無我若智生，是名外受觀外受智。
 All external feelings, one external feeling, and the wisdom of contemplating impermanence, suffering, emptiness, and selflessness arise, which is called the wisdom of contemplating external feelings.
云何內外受觀內外受智？
 Why is the knowledge of inner and outer feelings contemplating inner and outer feelings?
一切內外受、一處內外受，觀無常苦空無我若智生，是名內外受觀內外受智。
 All internal and external feelings, one place of internal and external feelings, the wisdom of contemplating impermanence, suffering, emptiness, and selflessness arises, this is called the wisdom of contemplating internal and external feelings.
云何內心觀內心智？
 Why do you think about the inner mind?
一切內心、一處內心，觀無常苦空無我若智生，是名[12]內心觀內心智。
 In all hearts, in one heart, contemplating impermanence, suffering, emptiness, and selflessness is the wisdom that arises. This is called [12] contemplating inner wisdom.
云何[13]外心觀外心智？
 Why [13] is the external mind looking at the external mind?
一切外心、一處外心，觀無常苦空無我若智生，是名外心觀外心智。
 All external minds, one external mind, contemplating impermanence, suffering, emptiness, and selflessness are like the wisdom that arises. This is called external mind contemplating external mind.
云何內外心觀內外心智？
 How can the inner and outer mind be used to observe the inner and outer mind?
一切內外心、一處內外心，觀無常苦空無我若智生，是名內外心觀內外心智。
 All inner and outer minds, one inner and outer mind, contemplating impermanence, suffering, emptiness, and selflessness are like the wisdom that arises. This is called contemplating the inner and outer mind.
云何內法觀內法智？
 Why is there inner Dharma contemplation and inner Dharma wisdom?
除四大色身攝法受心，餘一切內法、一處內法，觀無常苦空無我若智生，是名內法觀內法智。
 Except for the four great physical objects, which are absorbed by the Dharma-receiving mind, all the remaining inner Dharmas and one inner Dharma are within one place. If the wisdom of contemplating impermanence, suffering, emptiness, and selflessness arises, this is called the wisdom of contemplating inner Dharma.
云何外法觀外法智？
 Why is there external Dharma view and Dharma wisdom?
除四大色身攝法受心，餘一切外法、一處外法，彼如事觀無常苦空無我若智生，是名外法觀外法智。
 Except for the four great physical phenomena and the receiving mind, there are all the external dharma and one external dharma. The wisdom of observing impermanence, suffering, emptiness, and selflessness as things arise is called the wisdom of observing external dharma.
云何內外法觀內外法智？
 How can we understand internal and external Dharma and internal and external Dharma wisdom?
除四大色身攝法受心，餘一切內外法、[14]一處內外法，如事觀無常苦空無我若智生，是名內外法觀內外法智。
 Except for the four great physical phenomena and the receiving mind, all the remaining internal and external dharma, [14] one place of internal and external dharma, such as observing impermanence, suffering, emptiness, and selflessness, if wisdom arises, this is called the wisdom of observing internal and external dharma.
云何內境界智？
 Where is the inner realm wisdom?
思惟內法若智生，是名內境界智。
 If wisdom arises when contemplating inner dharma, it is called inner realm wisdom.
云何外境界智？
 Where is the wisdom of other realms?
思惟外法智生，是名外境界智。
 Wisdom arising from thinking about external dharmas is called external realm wisdom.
云何內外境界智？
 What is the wisdom of internal and external realms?
思惟內外法智生，是名內[15]外境界智。
 Wisdom arises from thinking about internal and external dharma, which is called internal [15] external realm wisdom.
云何眾生境界智？
 What is the wisdom of the state of all sentient beings?
無眾生境界智。
 The wisdom of the state of no sentient beings.
復次眾生慈行悲喜捨行思惟智生，是名眾生境界智。
 Again, wisdom arises from the kindness, compassion, joy, and equanimity of sentient beings. This is called the wisdom of the realm of sentient beings.
云何色境界智？
 What is the color state of wisdom?
思惟色法智生，是名色境界智。
 Wisdom arises from contemplating materiality, which is the wisdom of the realm of name and materiality.
云何無色境界智？
 Why is the wisdom of the colorless realm?
思惟無色法智生，是名無色境界智。
 Wisdom arises from contemplating the formless dharma, which is called formless realm wisdom.
云何眾生境界智？
 What is the wisdom of the state of all sentient beings?
無眾生境界智。
 The wisdom of the state of no sentient beings.
復次眾生慈行悲喜捨行智生，是名眾生境界智。
 Again, wisdom arises from the kindness, compassion, joy, and equanimity of sentient beings. This is called the wisdom of the realm of sentient beings.
云何有為境界智？
 Why is there such a thing as state-of-the-art wisdom?
思惟有為法智生，是名有為境界智。
 The wisdom of thinking about conditioned dharma arises, which is called the wisdom of conditioned realm.
云何無為境界智？
 Why is the wisdom of the state of inaction?
思惟無為法智生，是名無為境界[16]智。
 Wisdom arises from contemplating the inaction, which is called the wisdom of the inaction realm [16].
云何眾生境界智？
 What is the wisdom of the state of all sentient beings?
[17]無眾生境界智。
 [17] The wisdom of the realm of no sentient beings.
復次眾生慈行悲喜捨行思惟智生，是名眾生境界智。
 Again, wisdom arises from the kindness, compassion, joy, and equanimity of sentient beings. This is called the wisdom of the realm of sentient beings.
云何法境界智？
 What is the realm of wisdom?
思惟法智生，是名法境界智。
 Wisdom arises from thinking about Dharma, which is called Dharma realm wisdom.
云何無境界智？
 Why is there no realm of wisdom?
無[18]境無境界智。
 [18] There is no realm of wisdom.
復次思惟過去未來法智生，是名無境界智。
 Thinking repeatedly about the past and future Dharma wisdom arises, which is called realmless wisdom.
云何眾生境界智？
 What is the wisdom of the state of all sentient beings?
無眾生境界智。
 The wisdom of the state of no sentient beings.
復次眾生慈行悲喜捨行，是名眾生境界智。
 Again, all sentient beings behave in a kind, compassionate, joyful and equanimous way. This is called the wisdom of the realm of all living beings.
云何少智？
 Yunhe Shaozhi?
若少少住、[19]少間住，[20]是名少智。
 If you live in Shao Shao, [19] live in Shao Ji, [20] it is called Shao Zhi.
云何中智？
 Where is the wisdom?
若智中中住、中間住，是名中智。
 If wisdom dwells in the middle, in the middle, it is called wisdom in the middle.
云何無量智？
 Why is there infinite wisdom?
若智無量無量住、無量間住，是名無量智。
 If wisdom abides immeasurably and in immeasurable time, it is called immeasurable wisdom.
復次少智，若智少住、少軟、少境界，是名少智。
 Again, less wisdom, if the wisdom has less persistence, less softness, and less realm, it is called less wisdom.
復次中智，若智中住、中軟、中境界，是名中智。
 Again, the wisdom in the middle, if the wisdom is in the center, in the softness, in the realm, it is called the middle wisdom.
復次無量智，若智無量住、無量利、無量境界，是名無量智。
 Again, immeasurable wisdom, if the wisdom has immeasurable abiding, immeasurable benefit, and immeasurable realm, this is called immeasurable wisdom.
云何少境界智？
 Yun He Shao Realm Wisdom?
若智，一眾生、若一法、若一行始生，除如來涅槃，是名少境界智。
 If there is wisdom, if one living being, one dharma, or one action begins to arise, except for the Tathagata's nirvana, this is called the wisdom of a small realm.
云何中境界智？
 Where is the realm of wisdom?
若智，數眾生、若法始生，除如來涅槃，是名中境界智。
 If wisdom counts all sentient beings, if dharma arises, except for the Tathagata's nirvana, this is called realm wisdom.
云何無量境界智？
 What is the immeasurable realm of wisdom?
若智，無量眾生、若法始生，若如來涅槃，是名無量境界智。
 If there is wisdom, countless sentient beings, if the Dharma arises, if the Tathagata reaches nirvana, this is called the wisdom of the immeasurable realm.
云何少智少境界？
 Why is he so young and so wise?
若智少住、少軟、若一眾生、若一法、若一行始生，除如來涅槃，是名少智少境界。
 If wisdom remains little, is weak, if one living being, one dharma, or one action arises, until the Tathagata reaches nirvana, this is called the state of little wisdom and little.
云何少智中境界？
 Why is Shao Zhizhong in the realm?
若智少住、少軟、若數眾生、若法始生，除如來涅槃，是名少智中境界。
 If wisdom has little abiding, little softness, few living beings, and the birth of dharma, except for the Tathagata's nirvana, this is called the state of little wisdom.
云何少智無量境界？
 Why is Shao Zhi boundless?
[1]智若少住、少軟、若無量眾生、法始生，若如來涅槃，是名少智無量境界。
 [1] If wisdom has little abiding, little softness, if there are countless sentient beings, if Dharma is born, if if the Tathagata reaches nirvana, this is called the realm of little wisdom and immeasurable.
云何中智少境界？
 How can you reach the realm of little wisdom?
[2]智若智中住、中軟、若一眾生、若一法、一行始生，非如來涅槃，是名中智少境界。
 [2] If wisdom dwells in the middle, is soft in the middle, is like one living being, one dharma, or one line of conduct, it is not the Tathagata's Nirvana. This is called the realm of little middle wisdom.
云何中智中境界？
 Where is the realm of wisdom and wisdom?
若智中住、中軟、[3]數眾生、若法始生，非如來涅槃，是名中智中境界。
 If wisdom abides, if there is softness, [3] counting sentient beings, if dharma arises, it is not the Tathagata's nirvana, this is called the realm of wisdom.
云何中智無量[4]境界？
 How can one achieve the realm of immeasurable wisdom[4]?
[5]若中住、中軟、若無量眾生、法始生，[6]如來涅槃，是名中智無量境界。
 [5] If it is in the middle, if it is soft, if there are countless sentient beings, and if the Dharma is born, [6] the Tathagata will reach Nirvana, this is called the realm of immeasurable wisdom.
云何無量智少境界？
 Why is there so little realm of immeasurable wisdom?
[＊]智若無量住、無量利、若一眾生、一法、一行始生，除如來涅槃，是名無量智少境界。
 [*] Wisdom is like immeasurable abiding, immeasurable benefit, like the birth of one sentient being, one dharma, and one line of conduct. Unless the Tathagata reaches Nirvana, this is called the realm of immeasurable wisdom.
云何無量智中境界？
 How can this be the realm of immeasurable wisdom?
若智無量住、無量利、若數眾生、若法始生，除如來涅槃，是名無量智中境界。
 If wisdom has immeasurable abiding, immeasurable benefit, countless sentient beings, and the birth of Dharma, except for the Tathagata's Nirvana, this is called the realm of immeasurable wisdom.
云何無量智無量境界？
 Why is there such a state of boundless wisdom?
[＊]智若無量住、無量利、若無量眾生、法始生，如來涅槃，是名無量智無量境界。
 [*] Wisdom is like immeasurable abiding, immeasurable benefit, immeasurable sentient beings, the birth of Dharma, and the Tathagata's Nirvana. This is called the immeasurable realm of immeasurable wisdom.
云何少住智？
 How can you live in wisdom?
若智少[7]間住、一彈指頃或多、[8]非[9]\xED\xA1\x91\xED\xBA\xB2牛頃或多，是名少住智。
 If the wisdom is less than [7], it can be more than one qing of fingertips, [8] it can be more than [9] \xED\xA1\x91\xED\xBA\xB2an oxen, this is called the wisdom of little living.
云何中住智？
 Where can I live in wisdom?
若智中間住、[＊]\xED\xA1\x91\xED\xBA\xB2牛頃或多、非七日或多，是名中住智。
 If the wisdom dwells in the middle, [*] \xED\xA1\x91\xED\xBA\xB2 may be more than a qing, not seven days or more, this is called the wisdom that dwells in the middle.
云何無量住智？
 Why is there infinite wisdom?
若智無量間住、七日或多，是名無[10]量住智。
 If wisdom abides for an immeasurable period of time, seven days or more, it is called immeasurable [10] abiding wisdom.
云何少智少住？
 Why does Shaozhi live so little?
[11]若境界少軟、若少間住、彈指頃或多、非\xED\xA1\x91\xED\xBA\xB2牛頃或多，是名少智少住。
 [11] If the realm is soft and weak, if you live in a short space of time, it may be more than a span of a finger, or more than a span of an ox, this is called less wisdom and less living.
云何少智[12]中住？
 Yunhe Shaozhi [12] lives in it?
智若少境界、少軟、若中住、[＊]\xED\xA1\x91\xED\xBA\xB2牛頃或[13]多，是名少智中住。
 If wisdom is less realm, less soft, if it is in the middle, [＊]\xED\xA1\x91\xED\xBA\xB2niuqing or [13] much, it is called little wisdom but in the middle.
云何[14]少智無量住？
 Why [14] Shao Zhi Boundless abiding?
若智少境界、少軟、若無量間住、七日或多，是名少智無量住。
 If there is little state of wisdom, little softness, and if it dwells for an infinite period of time, seven days or more, it is called the abiding of little wisdom and infinite time.
云何中智少住？
 How can Zhongzhi Shao live there?
[＊]智若中境界、中軟、若少間住、彈指頃、或非[＊]\xED\xA1\x91\xED\xBA\xB2牛頃或多，是名中智少住。
 [＊] If wisdom is in the middle realm, if it is medium soft, if it lives for a few seconds, it can be as short as a blink of an eye, or it may not be [＊]\xED\xA1\x91\xED\xBA\xB2An ox or more, this is called middle-level wisdom and it can live for a short time.
云何[15]中智中住？
 Why [15] live in wisdom and dwell in the middle?
若智中境界、中軟、中間住、[＊]\xED\xA1\x91\xED\xBA\xB2牛頃或多、非七日或多，是名中智中住。
 If it is in the middle state of wisdom, is soft in the middle, or dwells in the middle, [*] \xED\xA1\x91\xED\xBA\xB2 niuqing or more, but not seven days or more, it is called the residence in the middle of wisdom.
云何中智無量住？
 How can infinite wisdom abide?
智若中境界、中軟、若無量間住、七日或多，是名中智無量住。
 If wisdom is in the middle realm, if it is soft in the middle, if it abides for an immeasurable time, seven days or more, this is called the wisdom of the immeasurable abiding.
云何無量智少住？
 Why does infinite wisdom live so little?
[＊]智若無量境界、無量[16]利、若少間住、彈指頃或多、非[＊]\xED\xA1\x91\xED\xBA\xB2牛頃或多，是[17]名無量智少住。
 [＊] Wisdom is like an immeasurable state, immeasurable [16] benefit, if it lives for a short period of time, it may be more in a snap of the fingers, and it is not [＊]\xED\xA1\x91\xED\xBA\xB2an oxen or more, this is called [17] immeasurable wisdom to live in a short period of time.
云何無量智中住？
 How can one abide in immeasurable wisdom?
若智無量境界、無量利、若中間住、\xED\xA1\x91\xED\xBA\xB2牛頃或多、非七日[18]或多，是名無量智中住。
 If there is an immeasurable state of wisdom and immeasurable benefit, if one dwells in the middle, it may be more than an ox-hour, not seven days [18] or more. This is called the abiding in the middle of immeasurable wisdom.
云何無量智無量住？
 Why is there infinite wisdom and infinite abiding?
若智無量境界、無量利、若無量間住、七日或多，是名無量智無量住。
 If the state of wisdom is immeasurable, the benefit is immeasurable, and if it is lived for an immeasurable period of time, seven days or more, this is called immeasurable wisdom and immeasurable abiding.
云何善道方便？
 Why is the Tao so good?
善道謂善法及人天，若智見解[＊]脫方便，是名善道方便。
 The good way refers to the good dharma that reaches humans and heaven. If you have a wise understanding [*] and get rid of convenient methods, it is called the good way and convenient methods.
云何惡道方便？
 Why is the evil path so convenient?
惡道謂不善法及地獄、畜生、餓鬼，若智見解[＊]脫方便，是名惡道方便。
 The evil realms refer to unwholesome dharmas, hells, animals, and hungry ghosts. If you have a wise understanding [*] and get rid of convenient methods, this is called the evil realms.
云何善方便？
 How convenient is this?
此因此緣[19]色、此因此緣受想行識，此因此緣入初禪定、入第二第三第四[20]禪定，斷[21]惡不善法成就善法，若智見解[＊]脫方便，是名善方便。
 This reason is [19] color, this reason is the feeling, thought, consciousness, and this reason is the reason for entering the first jhāna concentration, entering the second, third, and fourth [20] jhāna concentration, breaking [21] evil and unwholesome dharmas, and achieving good dharmas. If you understand wisely [ *] Taking off convenience is called good convenience.
云何寂靜方便？
 Why is it so quiet and convenient?
寂靜謂定，若智見解脫方便，是名寂靜方便。
 Silence is called samadhi. If you understand the means of liberation with wisdom, this is called the means of silence.
云何取方便？
 How can I get convenience?
取謂進，若智見解[＊]脫方便，是名取方便。
 Taking means to advance. If you have a wise understanding [*] and get rid of convenience, it is called taking convenience.
云何捨方便？
 Why not give up convenience?
二捨，[22]捨根心，若智見解[＊]脫方便，是名捨方便。
 The second equanimity, [22] the root of equanimity, if you have a wise understanding [*] to get rid of convenience, this is called equanimity.
復次寂靜方便，心過掉，如是[23]寂靜如相滅，若智見解[＊]脫方便，是名寂靜方便。
 Again, when the convenient method of silence is passed by the mind, it is like this [23] Silence is like the disappearance of the phase. If you have a wise understanding [*] and get rid of the convenient method, this is called the silent convenient method.
復次取方便，若軟進當如是勤取、隨緣取、正取，勸勉、正勸勉、正[24]歡喜，若智見解[＊]脫方便，是名取方便。
 Repeatedly take advantage of convenience, if you are weak, you should take it diligently, follow the circumstances, take it correctly, encourage, encourage, and be happy [24]. If you have wisdom and understanding [*], you can get rid of convenience.
復次捨方便，定心如是捨貪欲瞋恚愚癡盡，若智見解[＊]脫方便，是名捨方便。
 Once again, give up conveniences, calm down, and let go of greed, anger, ignorance, and delusion. If you have wisdom and insight [*] to get rid of conveniences, this is called giving up conveniences.
云何過去智？
 Why is it past wisdom?
若智生已滅，是名過去智。
 If wisdom arises and has ceased, this is called past wisdom.
云何未來智？
 Why is there no future wisdom?
若智未生未出，是名未來智。
 If wisdom is not yet born, it is called future wisdom.
云何現在智？
 Why is it so wise now?
若智生未滅，是名現在智。
 If wisdom arises but is not destroyed, it is called present wisdom.
云何過去境界智？
 Why is there past realm wisdom?
思惟過去法智生，是名過去境界智。
 Wisdom arises from thinking about past dharma, which is called the wisdom of past realms.
云何未來境界智？
 What is the future realm of wisdom?
思惟未來法智生，是名未來境界智。
 Thinking about the wisdom of future Dharma is called the wisdom of future realm.
云何現在境界智？
 Why is your current state of wisdom?
思惟現在法智生，是名現在境界智。
 The wisdom arising from thinking about the present Dharma is called the wisdom of the present state.
云何非過去非未來非現在境界智？
 Why is it not the past, not the future, not the present state of knowledge?
思惟非過去非未來非現在法智生，是名非過去非未來非現在境界智。
 Thinking about the non-past, non-future, and non-present Dharma wisdom arises, which is called the non-past, non-future, and non-present realm wisdom.
云何欲界繫智？
 Why do you want to know the realm of wisdom?
若智欲漏有漏，是名欲界繫智。
 If there is an outflow of wisdom and desire, it is called the realm of desire, which is related to wisdom.
云何色界繫智？
 Why is the color realm related to wisdom?
若智色漏有漏，是名色界繫智。
 If there is leakage of wisdom and form, it is the knowledge of the name and form realm.
云何無色界繫智？
 How can the formless realm be associated with wisdom?
若智無色漏有漏，是名無色界繫智。
 If wisdom has no form and leaks, it is called the wisdom of the formless realm.
云何不繫智？
 Why doesn't cloud mean wisdom?
若智聖無漏，是名不繫智。
 If the wise sage has no leakage, this name is not related to wisdom.
云何苦智？
 Why bother with wisdom?
此苦聖諦，若智見解[＊]脫方便，是名苦智。
 This noble truth of suffering, if you have a wise understanding [*] to get rid of convenience, is called the wisdom of suffering.
云何集智？
 Where can I gather wisdom?
此集聖諦，若智見解[＊]脫方便，是名集智。
 This collection of noble truths, if you have a wise understanding [*] to get rid of convenience, is called collection of wisdom.
云何滅智？
 Why destroy wisdom?
此滅聖諦，若智見解[＊]脫方便，是名滅智。
 This noble truth of annihilation, if you have a wise understanding of it [*] and get rid of convenience, is called the wisdom of cessation.
云何道智？
 What is the wisdom?
此道聖諦，若智見解[＊]脫方便，是名道智。
 This Noble Truth of the Path, if you have a wise understanding of it [*] and get rid of convenience, is called the Wisdom of the Path.
復次苦智，生苦、老苦、病苦、死苦、不愛會苦、愛別離苦、所求不得苦、除愛總五受陰苦，若智見解[＊]脫方便，是名苦智。
 The knowledge of suffering again includes the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of not meeting love, the suffering of separation from love, the suffering of not getting what you want, and the suffering of all five kinds of suffering except love. If you have wisdom to understand [*] and get rid of convenient methods, this is called suffering. wisdom.
復次集智，此愛復有欲染相續處[25]處悕望，若智見解脫方便，是名集智。
 When wisdom is gathered again, this love will have the continuation of desire [25] and despair. If wisdom understands the means of escape, this is called wisdom.
云何滅智？
 Why destroy wisdom?
若愛欲離、滅、盡、捨、出、解脫，無有依止永斷無餘，若智見解[＊]脫方[26]便，是名滅智。
 If love and desire are separated, destroyed, exhausted, given up, released, and liberated, there will be no support and will never be left. If the wisdom understands [*] the way to escape [26], this is called the wisdom of cessation.
復次道智，八聖道：
 Comprehensive path wisdom, the Eightfold Noble Path:
正見、正覺、正語、正業、正命、正精進、正念、正定，若智見解[＊]脫方便，是名道智。
 Right view, right awareness, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. If you have the wise understanding [*] to be free from convenience, this is called path wisdom.
復次苦智，一切有為有漏苦諦所攝法，若一處有為有漏苦諦所攝法，見苦、見無我、思惟苦，若智見解[＊]脫方便，是名苦智。
 Again, the wisdom of suffering is that all conditioned things are captured by the truth of suffering. If there is a dharma captured by the truth of suffering that is conditioned and tainted, seeing suffering, seeing no self, and thinking about suffering, if there is wisdom and insight [*] to escape from convenience, this is called Bitter wisdom.
復次集智，一切苦因苦集，若一處苦因、苦[1]緒、苦集，見集、見無我、思惟集，此因此緣成就一切苦，若智見解[＊]脫方便，是名集智。
 Again wisdom gathers, the cause of all suffering is the cause of suffering, if there is a cause of suffering, a thread of suffering [1], a gathering of suffering, a gathering of seeing, a seeing of selflessness, a gathering of thoughts, this causes all suffering, if the wisdom understands [*] liberation Convenience is called wisdom.
復次滅智，盡一切苦、盡煩惱、盡漏法，若一[2]切處[3]盡苦盡煩惱盡[4]漏法，見滅、見無我、思惟滅，若智見解[＊]脫方便，是名滅智。
 Wisdom will cease again and again, all suffering, all troubles, all outflows will be eliminated, if one [2] all places [3] all suffering will end, all troubles will end, all outflows will end [4] outflows, seeing, selflessness, thinking will cease, if wisdom will see [*] Getting rid of convenience is called destroying wisdom.
復次道智，一切聖道出要正滅苦，若一處聖道出要正滅苦，見道、[5]見[6]無我、思惟道，此因此緣盡一切苦，若智見解[＊]脫方便，是名道智。
 Furthermore, the wisdom of the path means that all the holy paths lead to the cessation of suffering. If one place of the holy path leads to the cessation of suffering, seeing the path, [5] seeing [6] selflessness, and thinking about the path, this is the reason why all suffering will be eradicated. If wisdom Insight [*] Getting rid of convenience is called Tao wisdom.
云何法智？
 What is the wisdom of the law?
若智聖無漏[7]非比類智一切相，是名法智。
 If the wise sage has no leakage [7], it is not analogous to all aspects of wisdom, it is called Dharma wisdom.
云何比智？
 How can it be better than wisdom?
若智聖無漏比類智一切相無餘，是名比智。
 If the sage of wisdom has no leakage and is compared to similar wisdom and has no remaining characteristics, then this is called analogous wisdom.
云何世智？
 Yunhe Shizhi?
若知諸眾生，若知法名字語言，若[8]知過去語、未來語、現在語、男女非[9]男女語、一語二語三語眾語、無量語、一切語，若智見解[＊]脫方便，是名世智。
 If you know all sentient beings, if you know the names and languages ​​of the Dharma, if [8] you know past speech, future speech, present speech, male and female gender, [9] male and female language, one language, two languages, three languages, multiple languages, immeasurable words, all words, if you know wisdom Insights [*] Getting rid of convenience is known as the wisdom of the world.
云何他心智？
 What's wrong with his mind?
若以智知他心，若智見解[10]射方便，是名他心智。
 If one knows his mind with wisdom, if he understands [10] the skill of shooting with wisdom, this is called his mind.
復次法智，若有為有漏苦諦所攝法，見苦、見無我、思惟苦；
 Again, Dharma wisdom, if there is a Dharma captured by the truth of suffering, seeing suffering, seeing selflessness, and thinking about suffering;
若苦因、苦緒、苦集，見集、見無我、思惟集；
 If the causes of suffering, the thoughts of suffering, the aggregation of suffering, the aggregation of views, the seeing of non-self, the aggregation of thoughts;
盡苦、盡煩惱、盡有漏，見[A1]滅、見無我、思惟滅；
 All suffering, all troubles, all outflows, the cessation of seeing [A1], the cessation of selflessness, and the cessation of thoughts;
若聖道，見無我、思惟道及思惟餘法。
 If you follow the holy path, you will see no self, contemplate the path, and ponder the remaining dharmas.
若於彼聖無漏智，非比類智一切相，是名法智。
 If there is no leakage in the wisdom of that saint, it is not analogous to all aspects of wisdom. This is called Dharma wisdom.
復次比智，若人已行法中生法智，彼[11]於餘法中，如[12]彼彼生如彼相，如彼比類，此如彼、彼如此，若聖無漏智比類智一切相，是名比智。
 Comparing wisdom again, if a person has developed Dharma wisdom in practicing the Dharma, he [11] will be in the remaining Dharma, such as [12] He will be born like that, like that analogy, this is like that, that is like this, if there is no sage All the phenomena of outflowing wisdom are compared with similar wisdom, which is called comparing wisdom.
復次世智，若[13]知諸眾生、若[＊]知法數、若知共施設語言名字、若色受想行識、若苦集滅道、若地獄畜生餓鬼人天，若智見解[＊]脫方便，是名世智。
 The wisdom of the next world, if [13] knows all sentient beings, if [*] knows the number of Dharma, if it knows the names and languages ​​of all objects, if it knows forms, feelings, thoughts, actions, consciousness, if suffering accumulates in the path, if it knows the hells, animals, hungry ghosts, humans, and heavens, If you have a wise understanding of [*] and get rid of convenience, this is called worldly wisdom.
復次他心智，若以智知他眾生他人心數及心，有愛心如實知有愛心、無愛心如實知無愛心，有瞋恚心如實知有瞋恚心、無瞋恚心如實[14]知無瞋恚心，有愚癡心如實知[15]有愚癡心、無愚癡心如實知無愚癡心，[16]嫉心如實知[＊]嫉心、亂心如實知亂心、少心如實知少心、實心如實知實心，不定心如實知[17]不定心、[18]定心如實知定心，非解脫心如實知非解脫心、解脫[19]心如實知解脫心，有勝心如實知有勝心、無勝心如實知無勝心，若智見解[＊]脫方便，是名他心智。
 Again, with his mind, if he uses wisdom to know the number and number of other people's hearts and minds, if there is love, he will know that there is love, and if there is no love, he will know that there is no love. Heart, there is a foolish heart, know it as it is [15] There is a foolish heart, there is no foolish heart, know it as it is, there is no foolish heart, [16] Jealous heart, know it as it is [*] Jealous heart, chaotic heart, know it as it is, a little heart, know it as it is, a solid heart, know it as it is Know the true mind, the unfocused mind as it really is, [17] the unfocused mind, [18] the settled mind, know the fixed mind as it really is, the non-liberated mind, know the non-liberated mind, the liberated mind as it really is, know the liberated mind as it really is, know the winning mind as it really is, know the winning mind as it really is , The non-victory mind knows the non-victory mind as it really is. If the wise understanding [*] is free from convenience, this is called his mind.
云何法辯？
 How can I argue with the law?
法眾、法比、法觸，若聖智無餘，是名法[20]辯。
 Dharma crowd, Dharma comparison, Dharma contact, if there is no sage wisdom left, this is called Dharma [20] debate.
云何義[＊]辯？
 What's the meaning of [＊] debate?
義眾、義比、義觸，若聖智無餘，是名義[＊]辯。
 Righteousness, righteousness comparison, righteousness contact, if there is no sage wisdom left, this is nominal [*] debate.
云何辭[＊]辯？
 What's the point of [＊] debate?
辭眾、辭比、辭觸，若聖智無餘，是名辭[＊]辯。
 Ci Zhong, Ci Bi, Ci Touch, if there is no sage wisdom left, this is the name Ci [*] debate.
云何應[＊]辯？
 Why should [*] argue?
應眾、應比、應觸，若聖智無餘，是名應[＊]辯。
 Respond to the crowd, respond to comparison, respond to contact, if there is no sage wisdom left, this is called response [*] debate.
復次法[＊]辯，除辭[＊]辯、應[＊]辯，若餘聖無漏智非比類智知相無餘，是名法[＊]辯。
 Repeated Fa [*] debate, except Ci [*] debate, Ying [*] debate, if the remaining sage has no leakage, wisdom, non-analogous wisdom, and knowledge, there is no more, it is called Fa [*] debate.
復次義辯，除辭[＊]辯、應[＊]辯，若餘聖無漏智比類智知相無餘，是名義[＊]辯。
 In addition to Yibian, except Ci [*] Bian and Ying [*] Bian, if the remaining sage has no leakage wisdom and is compared to the analogous wisdom and knowledge, it is nominal [*] Bian.
復次辭[＊]辯，若色受想行識、若苦集滅道、若地獄畜生餓鬼人天，若當如是說、如是辭、如是分別，若智見解[＊]脫方便，是名辭[＊]辯。
 Again speaking [*] to argue, if the form, feeling, thought, consciousness, the path of suffering arises, if the hells are animals, hungry ghosts, humans and gods, if it should be said in this way, spoken in this way, differentiated in this way, if it is wise to understand [*] to get rid of expedients, then this is Noun [*] debate.
復次應[＊]辯，應謂智，以如是智知，若智見解[＊]脫方便，是名應[＊]辯。
 Again, Ying[*]bian should be called wisdom. With such wisdom, if you understand [*] wisely and get rid of convenience, it is called Ying[*]bian.
復次法[＊]辯，若色受想行識、若苦集滅道，非義觸、非因觸、非緒觸、非緣觸，若於聖無漏智非比類智知相無餘，是名法[＊]辯。
 Again, [*] debate, if the feeling of form, thoughts, consciousness, the accumulation of suffering and the path are not touched by meaning, not caused by reason, not touched by thoughts, and not touched by conditions, and if the sage has no leakage wisdom, it is not analogous, the wisdom and knowledge have no remainder. , is the name of law [*] debate.
復次義[＊]辯，義觸、因觸、緒觸、緣觸，以此義若色受想行識、若苦集滅道，若於無漏智比類智知相無餘，是名義[＊]辯。
 The second meaning is [*] debate, which means contact, cause contact, thread contact, and condition contact. This meaning is like the feeling of color, the thought of consciousness, the accumulation of suffering, the path of suffering, the wisdom of the analogy, the knowledge of the category, and the absence of any traces. This is the name. [*]Debate.
復次辭[＊]辯，以得三[＊]辯：
 Repeat the [*] argument to get three [*] arguments:
法[＊]辯、義[＊]辯、辭[＊]辯，若言語開解無礙無纏無滯、[21]若契明了，若知見解[＊]脫方便，是名辭[＊]辯。
 Dharma [＊] debate, meaning [＊] debate, Ci [＊] debate, if the words are clear and unobstructed, without entanglement or stagnation, [21] if the agreement is clear, if the understanding is known [＊] without convenience, it is a term [＊] debate.
復次應[＊]辯，以得三[＊]辯：
 You should argue [*] again to get three [*] arguments:
法辯、義[＊]辯、辭[＊]辯，若隨[22]開無礙無纏無邊無量無盡不可思議不可計數，[23]若知見解[＊]脫方便，是名應[＊]辯。
 Dharma debate, meaning [*] debate, Ci [*] debate, if it is opened [22] without hindrance, without entanglement, boundless, endless, inconceivable and innumerable, [23] if it is known and understood [*] it is free from convenience, this is called Ying [*] debate.
復次法[＊]辯，法智是名法[＊]辯。
 It is called Fa[*]bian again, and Dharma wisdom is called Fa[*]bian.
復次義[＊]辯，比智是名義[＊]辯。
 Fuciyi[*]bian, Bizhi is nominal[*]bian.
復次若分別法不可思議，是名法[＊]辯。
 Again, if the method of differentiation is inconceivable, it is called Dharma [*] debate.
復次義[＊]辯，若思分別思義，是名義[＊]辯。
 Compound meaning [*] debate, if you think about meaning separately, it is nominal [*] debate.
何謂[＊]辯？
 What is [*] debate?
[＊]辯謂[24]緣智，謂智力。
 [*] Bianzhi [24] Yuanzhi refers to intelligence.
智謂勝智，謂金剛智、謂無餘智。
 Wisdom refers to supreme wisdom, diamond wisdom, and no remaining wisdom.
如此四辯成就法方便、義方便、經方便、辭方便、應方便、過去方便、未來方便、過去未來方便。
 In this way, the four methods are Dharma convenience, meaning convenience, sutra convenience, vocabulary convenience, should convenience, past convenience, future convenience, and past and future convenience.
若彼成就此四[＊]辯，若有人欲盡此經義，無有是處。
 If he achieves these four [*] arguments, if anyone wants to exhaust the meaning of this sutra, there will be no point.
是名四辯。
 It's called Four Debates.
云何作智非離智？
 How can we say that wisdom is not separated from wisdom?
若非聖有報，是名作智非離智。
 If there is no retribution from the saints, it is called wisdom and not separated wisdom.
云何離智非作智？
 Why is it so far away from wisdom and not as wisdom?
若聖有報能斷煩惱，是名離智非作智。
 If the sage's retribution can put an end to afflictions, this is called dispassionate wisdom, not making wisdom.
云何作離智？
 What is the meaning of Li Zhi?
無一智若作若離。
 There is no such thing as wisdom.
彼若作智非離智、離智非[25]作，是名作離智。
 If he does it with wisdom but not without wisdom, and if he does not do it with wisdom without [25], then it is called as being without wisdom.
云何非作[26]非離智？
 Why is it not Zuo [26] and not Li Zhi?
除作離智，若餘智，是名非作非離智。
 In addition to the wisdom of doing and leaving, if there is still wisdom, this is called the wisdom of non-doing and non-moving.
復次作智非[27]離，若欲界有報，是名作智非[＊]離。
 If you perform Zhifei [27] separation again, if there is a reward in the desire realm, it is called Zhifei [*] separation.
云何離智非[＊]作？
 Why is it so far away from Zhifei [*]?
若聖有報，能斷煩惱，是名離智非[＊]作。
 If there is retribution from the sage, it can cut off the troubles. This is called the wisdom of separation [*].
復次作離智，若智生斷欲界煩惱，受色界無色界有，是名作離智。
 Again, it is called disembodied wisdom. If the wisdom arises and cuts off the troubles in the desire realm, and there is existence in the formless realm in the form realm, it is called disembodied wisdom.
復次非作非離智，若智無報、若[28]智聖有報非斷煩惱，是名非作非離智。
 Again, it is non-action and non-dispassionate wisdom. If wisdom has no reward, if [28] wise sage has reward, it is not the end of troubles. This is called non-action and non-dispassionate wisdom.
有染無染、有[1]扼無[＊]扼亦如是。
 The same is true for things with or without dye, with [1] without restraint and without [*] with restraint.
云何智果智非斷果[2]智？
 Why is wisdom fruitful but not fruitful [2] wisdom?
若智生已，生智非斷煩惱，是名智果智非斷果智。
 If wisdom has already arisen, the arising wisdom does not eliminate the afflictions. This is called wisdom fruiting wisdom and does not eliminate the fruiting wisdom.
云何斷果智非智果？
 Why is it that fruit and wisdom are not wisdom?
若智生，斷煩惱非智生，是名斷果智非智果。
 If wisdom arises, the elimination of troubles does not arise from wisdom. This is called the wisdom that eliminates the fruit but does not arise from the wisdom.
云何智果斷果[3]智？
 Yunhe is wise and decisive [3] wise?
若智生已，智生斷煩惱，是名智果斷果智。
 If wisdom arises, wisdom arises and ends troubles. This is called wisdom, decisive and fruitful wisdom.
云何非智果非斷果智？
 Why is it not wisdom and decisiveness?
除智果斷果智，若餘智，是名非智果非斷果智。
 In addition to wisdom, decisive and fruitful wisdom, if there is more than wisdom, it is called non-wisdom, decisive and fruitful wisdom.
復次智果智非斷果，若智生，得非聖五通，若非聖五通或得若一若二，是名智果智非斷果。
 Furthermore, the fruit of wisdom is the fruit of wisdom and non-judgment. If wisdom arises, the non-sage five powers are obtained. If the five powers are not the holy five or if one or two are obtained, this is called the fruit of wisdom, the fruit of wisdom is not decisive.
復次斷果智非智果，若智生，得斯陀含果，是名斷果智非智果。
 Again, the fruit of wisdom is not the fruit of wisdom. If wisdom arises, you will get the fruit of Situohan. This is called the fruit of wisdom, which is not wisdom.
復次智果斷果智，若[4]智生，得須陀洹果、[5]斯陀含果、阿那含果、阿羅漢果，是名智果斷果智。
 Furthermore, wisdom, decisiveness and fruitfulness, if [4] wisdom arises, and one obtains Sotapanna fruit, [5] Stragami fruit, Anagami fruit, and Arahat fruit, this is called wisdom, decisiveness and fruition wisdom.
復次非智果非斷果智，若智無報、若智有報，非智生非能[6]斷煩惱，是名非智果非斷果智。
 Again, the fruit of non-wisdom is non-defining fruit wisdom. If there is no reward for wisdom, if there is reward for wisdom, non-wisdom produces inability [6] to eliminate troubles. This is called the wisdom of non-wisdom fruit and non-definitive fruit.
智果得果亦如是。
 The same is true for the fruit of wisdom.
云何盡智非覺？
 Why is there so much wisdom but no awareness?
若智生，[7]盡煩惱非覺智，除盡[8]智，若餘智，是名[9]盡智非覺。
 If wisdom arises, [7] all troubles are not awakened wisdom; if [8] wisdom is eliminated, if there is residual wisdom, this is called [9] total wisdom but not awareness.
[10]云何覺智非盡？
 [10] Why do you think your wisdom is not exhausted?
若智生，得非聖五[11]通或若一若二，是名覺智非盡。
 If wisdom arises and one obtains the non-sage five [11] or if one or two, this is called the enlightenment of non-exhaustive wisdom.
云何盡覺智？
 How can you achieve all your wisdom?
若智生，得須陀洹果、[＊]斯陀含果、阿那含果、阿羅漢果，是名盡覺智。
 If wisdom arises, you will obtain Sotapanna, [*]Stagami, Anagami, and Arahat fruit, which is called complete enlightenment.
云何非盡非覺智？
 How can it be that it is not completely enlightened?
若無報、若智有報，非能斷煩惱非生智，是名非盡非覺智。
 If there is no retribution, if there is retribution for wisdom, then troubles cannot be eradicated and wisdom cannot arise. This is called non-ending and non-awakening wisdom.
解[12]脫亦如是。
 Solution [12] The same is true for taking off.
[13]
 [13]
舍利弗阿毘曇[14]論卷[15]第九
 Shariputra Abhitan [14] Treatise Volume [15] Ninth
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T1548 舍利弗阿毘曇論卷/篇章 十
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 10
舍利弗阿毘曇論卷[16]第十
 Volume 10 of Shariputra Abhitan Treatise [16]
姚秦[＊]罽賓三藏[＊]曇摩耶舍共[＊]曇摩崛多[＊]等譯
 Translated by Yao Qin [*] Jibin Sanzang [*] Tamaya Shegong [*] Tanmo Juduo [*] and others
[17]非問分智品第四之二
 [17] Feiwenzhipin42
云何退分智？
 Why retreat from wisdom?
若智不善，是名退分智。
 If the wisdom is not good, it is called retreating wisdom.
云何住分智？
 How can Yun live divided wisdom?
若智無記，是名住分智。
 If there is no memory of wisdom, then it is called divided wisdom.
云何增長分智？
 Why increase intelligence?
若智非聖、善，是名增長分智。
 If wisdom is not holy or good, it is called increasing wisdom.
云何解分智？
 How can we explain wisdom?
若智聖、有報、能斷煩惱，是名解分智。
 If there is sage wisdom, there will be rewards, and it can end troubles, this is called the wisdom of interpretation.
云何退分智？
 Why retreat from wisdom?
若智生，退於非聖善法、非住、非增長，是名退分智。
 If wisdom arises and retreats into non-holy and good dharma, non-dwelling, and non-growth, this is called retreat from divided wisdom.
云何住分智？
 How can Yun live divided wisdom?
若智生，於非聖善法[18]住、不退、不增長，是名住分智。
 If wisdom arises, it abides in non-holy and good dharma [18], does not retreat, and does not increase, this is called abiding wisdom.
云何增長分智？
 Why increase intelligence?
若智生，增長非聖善法、不[19]退、不住，是名增長分智。
 If wisdom arises, the growth is not holy and good, does not [19] retreat, and does not persist. This is called the growth of divided wisdom.
云何解分智？
 How can we explain wisdom?
若共解解相應，是名解分智。
 If there is mutual understanding and corresponding understanding, it is called the wisdom of understanding and dividing.
云何退分智非住分智？
 Why retreat from the wisdom of separation and not stay in the wisdom of separation?
若有退非住，是名退分智非住分。
 If there is retreat and non-dwelling, it is called retreat and non-dwelling.
云何住分智非退分智？
 How can we live in divided wisdom instead of withdrawing from divided wisdom?
若有住[20]非退，是名住分智非退。
 If there is abiding [20] without retreating, it is called abiding with divided wisdom without retreating.
云何退分住分智？
 Why retreat and live apart from wisdom?
無一智退分住分智。
 There is no wisdom that retreats and lives apart.
彼若住分智非退分、若退分[21]者非住[22]分，是名退分住分智。
 If the wisdom is to remain divided, it is not to retreat. If it is to retreat [21], it is not to remain [22]. This is called the wisdom to retreat and remain divided.
云何非退非住分智？
 Why is it neither retreating nor staying divided?
除退分住分智，若餘智見，名非退非住分智。
 Except for the wisdom of retreat and separation, if Yu Zhi sees it, it is called the wisdom of neither retreat nor residence.
云何退分智非增長分智？
 Why is the wisdom of retreat not the wisdom of growth?
若有退非增長，是名退分智非增長。
 If there is retreat but not growth, it is called retreat and wisdom is not growth.
云何增長分智非退？
 How can growth lead to wisdom and not retreat?
智若增長非退，是名增長分智非退。
 If wisdom increases, it does not recede. This is called increasing wisdom and not receding.
云何退分增長分智？
 How can we withdraw points and increase wisdom?
無一智退分增長分。
 There is no way to gain points by losing points.
彼若退分非增長分智、增長分智非退分，是名退分增長分智。
 If the points are withdrawn, the points are not increased, and if the points are increased, the points are not withdrawn. This is called withdrawing points and increasing the wisdom.
云何非退分非增長分智？
 Why is it neither retreating nor increasing wisdom?
除退分增長分智，若餘智，是名非退分非增長分智。
 Except for the wisdom that is reduced and increased, if there is more wisdom, it is called the wisdom that is neither reduced nor increased.
云何住分智非解分智？
 Why is it that the wisdom of separation is not the wisdom of interpretation?
若有住分非解，是名住分智非解。
 If there is abiding in division and non-explanation, it is called abiding in division and wisdom but incomprehension.
云何解分智非住分？
 How can we explain that wisdom is not living?
智若有解非住，是名解分智非住。
 If wisdom has understanding and is not abiding, this is called understanding and dividing wisdom and is not abiding.
云何住分解分智？
 Where can I live in decomposition and intelligence?
無一智若住分解分。
 No wisdom can live in decomposition.
若住分智非解分、解分智非住分，是名住分解分智。
 If the wisdom of living and dividing is not the wisdom of dividing, and the wisdom of solving and dividing is not the wisdom of living and dividing, it is called the wisdom of living and dividing.
云何非住分非解分智？
 Why is it not the wisdom of living and analyzing?
除住分解分智，若餘智，是名非住分非解分智。
 In addition to the wisdom of abiding and decomposing, if there is more wisdom, it is called the wisdom of non-dwelling and non-dissolving.
云何增長分智非解分智？
 How can we increase wisdom without solving it?
若有增長非解，是名增長分智非解分。
 If there is growth but not solution, it is called growth of wisdom but not solution.
云何解分智非增長分？
 How can we explain that wisdom is not growth?
智若有解非增長，是名解分智非增長分。
 If wisdom has solutions, it does not increase. This is called solution, and wisdom does not increase.
云何增長分解分智？
 How can growth and decomposition be divided?
無一智若增長分解分。
 There is no wisdom like growth and decomposition.
若增長分智非解分、解分智非增長分，是名增長分解分智。
 If the wisdom of growth is not the wisdom of decomposition, and the wisdom of resolution is not the growth of wisdom, it is called the wisdom of growth and decomposition.
云何非增長分非解分智？
 Why is growth not the solution to wisdom?
除增長分解分智，若餘智，是名非增長分非解分智。
 Except for the wisdom of growth and decomposition, if there is more wisdom, it is called the wisdom of non-growth and non-decomposition.
云何五智？
 What are the five wisdoms?
如世尊說：
 As the Blessed One said:
修無量義定心等明照，比丘修此定已，無量義定心等明照已，內五智生。
 After cultivating the mind of immeasurable meaning and concentration, etc., the bhikkhu has cultivated this concentration. When the mind of immeasurable meaning, concentration, etc. is illuminated, the five wisdoms arise within him.
何等五？
 How five?
此定現世樂後受樂報內生智，此定聖無染內生智，此定聖人親近內生智，此定寂靜勝妙聖心得解脫得除惡法內生智，憶念入此定憶念出此定內生智。
 This concentration is the inner wisdom of receiving the rewards of happiness after the present world. This concentration is the inner wisdom of the sage and untainted. This concentration is the inner wisdom of the sage who is close to him. This concentration is the quiet and wonderful holy heart. He can be liberated and get the inner wisdom of eliminating evil. Remember to enter this concentration. Recalling this concentration gives rise to wisdom.
修定無量無量[23]心等明照，比丘修定已，無量心等明照[24]生此五智，是名五智。
 After practicing meditation, the immeasurable and immeasurable mind will illuminate [23]. Bhikkhu has cultivated concentration, and the immeasurable and immeasurable mind will illuminate [24]. These five wisdoms are born, and they are called the five wisdoms.
云何六通？
 What are the six links?
神足智證通、天耳智證通、觀心心數法智證通、憶念宿命智證通、眾生生死智證通、漏盡智證通。
 The wisdom of the divine foot is realized, the wisdom of the heavenly ears is realized, the wisdom of observing the mind and the number of dharma is realized, the wisdom of remembering fate is realized, the wisdom of the life and death of all living beings is realized, and the wisdom of the cessation of outflows is realized.
云何神足智證通？
 Why is there so much wisdom and wisdom?
若智生受無量神足，動大地、以一為多以多為一、近處遠處牆壁山[25]崖通達無礙如虛空，結加趺坐往來空中如飛鳥、入地如水履水如地、身出烟焰如大火聚、日月神力威德難量手能捫摸，乃至梵天身得自在，是名神足智證通。
 If a person of wisdom receives the immeasurable divine feet, he can move the earth, make one into many, and many into one. Nearby and far away, walls, mountains, and cliffs can be reached without hindrance, just like the void. The smoke and flames coming out of the body are like the gathering of fire, the divine power of the sun and the moon is so majestic that it is difficult to be touched by hand, and even the body of Brahma is at ease, which is the realization of the name of divine wisdom.
云何天耳智證通？
 Why is the divine ear wisdom certified?
若智生天耳過於人耳，聞[1]二種聲：
 If the wisdom is born with a heavenly ear that exceeds the human ear, it will hear [1] two kinds of sounds:
人非人聲，是名天耳智證通。
 Human voices are not human voices, but they are called divine ears and wisdom.
云何觀心心數法智證通？
 How can one observe the mind, count the Dharma, and realize wisdom?
若智生知他眾生他人心心數，若有欲心如實知有欲心、無欲心如實知無欲心，有恚心如實知有恚心、無恚心如實知無恚心，有癡心如實知有癡心、無癡心如實知無癡心，疾心如實知疾心、亂心如實知亂心、少心如實知少心、[2]貴心如實知[＊]貴心，不定心如實知不定心、定心如實知定心，非解脫心如實知非解脫心、解脫心如實知解脫心，有勝心如實知有勝心、無勝心如實知無勝心，是名觀心心數智證通。
 If a wise being knows the number of hearts and minds of other living beings, if there is a desire mind, he will know as it really is that there is a desire mind, if there is no desire mind, he will know as it really is that there is no desire mind, if there is a hateful mind, he will know as it really is that there is a hateful mind, if there is no hateful mind, he will know as it really is that there is no hateful mind, if there is a delusional mind, he will know as it really is, there is a delusional mind and no Know the foolish mind as it really is, the innocent mind, the sick mind as it really is, the confused mind as it really is, the confused mind as it really is, the little mind as it really is, [2] the noble mind as it really is. Heart, the non-liberated mind knows the non-liberated mind as it really is, the liberated mind knows the liberated mind as it really is, the winning mind knows the winning mind as it really is, and the non-winning mind knows the non-winning mind as it really is. This is called the wisdom of observing the number of the mind.
云何憶念宿命智證通？
 How can you remember the wisdom of destiny and realize it?
若智生憶念無量若干宿命，憶念一生二三四五、十二十三十四十五十、百千生、萬生十萬生、無量[3]十生無量百生無量千生無量百千萬生，[4]乃至若劫成[5]劫壞若劫成壞、無量劫成無量劫壞無量劫成壞，我本在彼，如是名、如是姓、如是生、如是食、如是命，如是久壽、如是短壽，如是受苦樂，從彼死生彼，[6]從彼死生彼[7]已後，從死生彼、從死生此，如是有行成就，憶念若干宿命，是名宿命智證通。
 If a wise student remembers countless fates, he recalls one life of two, three, four, five, twelve, thirty, forty-fifty, hundreds of thousands of lives, ten thousand lives, one hundred thousand lives, countless [3] ten lives, countless lives, hundreds of lives, countless thousands of lives, countless hundreds. Thousands of lives, [4] and even if the calamity is completed [5] If the calamity is to be destroyed, if the calamity is to be destroyed, if the calamity is to be destroyed, if the calamity is to be destroyed, the kalpa will be destroyed, the kalpa will be destroyed, the kalpa will be destroyed, the kalpa will be destroyed, the kalpa will be destroyed, I am there, such a name, such a surname, such a life, such a food, such a Life, such a long life, such a short life, such suffering and joy, from this death to that, [6] from that death to that, [7] later, from death to that, from death to this, so accomplished, recalling some fate, this is The name is Fate Wisdom.
云何眾生生死智證通？
 How can all sentient beings realize the wisdom of life and death?
若智生天眼清淨過人，見眾生生死好色惡色、善道惡道、卑勝，知眾生如所造業，眾生身惡行成就、口惡行成就、意惡行成就，謗聖人、邪見行，緣[8]邪見故，身壞命終生惡道地獄、畜生、餓鬼。
 If the wisdom-born celestial eye is pure and extraordinary, it can see the birth and death of all living beings, their lustful appearance, evil appearance, good deeds and evil deeds, and humiliation. They will know that all living beings have the karma they have created, and that all living beings have done evil deeds in their bodies, spoken evil deeds, and thought evil deeds. They have slandered saints and committed wrong views. , due to [8] wrong views, the body will be destroyed and life will be in the hell realm, as an animal, or as a hungry ghost.
眾[9]生身善行、口善行、意善行成就，不謗聖人、正見行，緣正見故，身壞命終生善道天上人中。
 [9] Those who perform good deeds in body, speech, and mind, do not slander saints, and practice right views. Because of right views, their bodies will be destroyed and their lives will be good, and they will live in heaven and among people.
如是天眼清淨過人，是名眾生生死智證通。
 Such a pure eye is extraordinary, and this is called the wisdom of life and death of all living beings.
云何漏盡智證通？
 Why is it that all wisdom and wisdom have been lost?
若智生有漏盡得無漏心解脫慧解脫，現世自證知成就行，我生已盡、梵行已立、所作已辦、不復還有，是名漏盡智證通。
 If the wisdom arises that all outflows have been eliminated, and the mind without outflows is liberated, and wisdom is liberated, and in the present world, it is self-realized and accomplished, my life has been exhausted, the holy life has been established, what I have done has been done, and there will be no more, this is called the wisdom and realization of the elimination of outflows.
是名六通。
 It's called Liutong.
云何七方便？
 Why are there seven conveniences?
如世尊說：
 As the Blessed One said:
比丘七處方便三種觀，此法中純善遠聞，謂尊丈夫。
 Bhikkhu has three methods of contemplation of the seven bases of expediency. The pure goodness in this method is said to respect the husband.
云何比丘有七處方便？
 Why does Bhikkhu have seven expedients?
如比丘知色、知色集、知色滅、知色滅道、知色味、知色過患、知色出。
 For example, a bhikkhu knows form, knows the set of form, knows the cessation of form, knows the path of form, knows the taste of form, knows the faults of form, and knows the appearance of form.
知受、知受集、知受滅、知受滅道、知受味、知受過患、知受出。
 Know feeling, know the accumulation of feeling, know the cessation of feeling, know the path of feeling, know the taste of feeling, know the suffering of feeling, know the exit of feeling.
知想、知想集、知想滅、知想滅道、知想味、知想過患、知想出。
 Know the thoughts, know the gathering of thoughts, know the cessation of thoughts, know the path of thoughts, know the taste, know the faults, know the thoughts.
知行、知行集、知行滅、知行滅道、知行味、知行過患、知行出。
 Know the action, know the accumulation of the action, know the cessation of the action, know the path of the action, know the taste of the action, know the shortcomings of the action, and know the exit of the action.
知識、知識集、知識滅、知識滅道、知識味、知識過患、知識出。
 Knowledge, knowledge set, knowledge annihilation, knowledge path, knowledge taste, knowledge fault, knowledge out.
云何比丘知色？
 How can a bhikkhu know color?
如比丘四大、四大所造[10]色如實知，比丘如是知色。
 Just as a bhikkhu knows the form created by the four elements and the four elements [10] as they really are, so a bhikkhu knows form.
云何比丘知色集？
 How can a bhikkhu know the set of forms?
如比丘以愛集知[11]色，如是比丘知色[12]知色集。
 Just as a bhikkhu knows form [11] through the collection of love, so a bhikkhu knows form [12] and knows form.
云何比丘知色滅？
 How can a bhikkhu know that form has ceased?
如比丘愛滅，以愛滅知色滅，比丘如是知色滅。
 Just as the bhikkhu knows the cessation of form through the cessation of love, so the bhikkhu knows the cessation of form.
云何比丘如實知色滅道？
 How can a bhikkhu know the path of color and splendor truthfully?
如比丘如實知八聖道：
 For example, a bhikkhu knows the Eightfold Noble Path as it really is:
正見、正覺、正語、正業、正命、正精進、正念、正定，如是比丘如實知色滅道。
 Right view, right awareness, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, such a bhikkhu knows the path of form and body as it really is.
云何比丘知色味？
 How can a bhikkhu know color and taste?
若緣色生喜樂是色味，如是比丘知色味。
 If joy arises from form and taste, then such a bhikkhu knows form and taste.
云何比丘知色過患？
 How can a bhikkhu know the faults of sex?
若色無常、苦、變異法是色過患，如是比丘知色過患。
 If impermanence, suffering, and variation in form are the faults of form, then such a bhikkhu knows the faults of form.
云何比丘知色出？
 How can a bhikkhu know about color?
若色欲染調伏、欲染斷滅是出，如是比丘知色出。
 If the defilement of desire is tamed and decontamination of desire is eliminated, then such a bhikkhu will know the emergence of form.
若有沙門婆羅門，如是知色、知色集、知色滅、知色滅道、知色味、知色過患、知色出，若厭色、離欲、滅、趣道。
 If there is a Brahmin, a recluse, who knows form, knows the collection of form, knows the cessation of form, knows the path to the disappearance of form, knows the taste of form, knows the faults of form, knows the path of appearance, knows the path of disgust with form, separation from desire, cessation, and pleasure.
若善趣若善趣人，於是法中明了，及餘沙門婆羅門，如是知色、知色集、知色滅、知色滅道、知色味、知色過患、知色出，若厭色、離欲、證滅、解脫、不復生，善解脫若善解脫人，純善若純善人，無復生處。
 If a good person is like a good person, then it is clear in the Dharma, and as a Brahmin, he knows the color, knows the collection of color, knows the cessation of color, knows the path of color, knows the taste of color, knows the fault of color, knows the appearance of color, and if it is disgusting Form, freedom from desire, realization, cessation, liberation, no rebirth, good liberation, if a good liberated person, pure goodness, if a pure good person, there is no place for rebirth.
云何比丘知受？
 How can a bhikkhu know feelings?
六受身：
 Six sense bodies:
眼觸受、耳鼻舌身意觸受，是名六受身。
 Eye contact, ear, nose, tongue, body and mind contact are called the six feeling bodies.
比丘如是知受。
 This is how a bhikkhu knows feeling.
云何比丘知受集？
 How can a bhikkhu know about the collection of receivers?
如比丘以觸集知受集，如是知受集。
 Just as a bhikkhu knows the collection of feelings through contact, so he knows the collection of feelings.
云何比丘知受滅？
 How can a bhikkhu know about suffering and annihilation?
如比丘以觸滅知受滅，如是比丘知受滅。
 Just as a bhikkhu knows the cessation of suffering by the cessation of contact, so a bhikkhu knows the cessation of suffering.
云何比丘知受滅道？
 How can a bhikkhu know the way of suffering?
如比丘如實知八聖道：
 For example, a bhikkhu knows the Eightfold Noble Path as it really is:
正見、正覺、正語、正業、正命、正[13]進、正念、正定，如是比丘知受滅道。
 Right view, right awareness, right speech, right action, right livelihood, right [13] progress, right mindfulness, and right concentration, this is how a bhikkhu knows the path to suffering.
云何比丘知受味？
 How can a bhikkhu know the taste of feeling?
若緣受生喜樂是受味，如是比丘知受味。
 If the joy arising from conditioned feeling is the taste of feeling, then such a bhikkhu knows the taste of feeling.
云何比丘知受過患？
 How can a bhikkhu know that he has suffered?
受無常、苦、變異法是受過患，如是比丘知受過患。
 Suffering from impermanence, suffering, and variation is suffering, and such a bhikkhu knows he has suffered.
云何比丘知受出？
 How can a bhikkhu know how to feel?
受欲染調伏、欲染斷滅是受出，如是比丘知受出。
 Being tamed by the defilements of desire and being annihilated by defilements of desire is the release of feeling. Such a bhikkhu knows the release of feeling.
若有沙門婆羅門，如是知受、知受集、知受滅、知受滅道、知受味、知受過患、知受出，厭[14]受、離欲、證滅、趣道。
 If there is a Brahmin, a recluse, who knows feeling, knows the gathering of feeling, knows the cessation of feeling, knows the way of feeling, knows the flavor of feeling, knows the suffering of feeling, knows the exit of feeling, knows the feeling, is dissatisfied with feeling, knows the cessation of feeling, knows the path of joy.
善趣若善趣人，於是法中明了，及餘沙門婆羅門，如是知受、知受集、知受滅、知受滅道、知受味、知受過患、知受出，厭受、離欲、證滅、解脫、不復生。
 A good destination is like a good destination, so it is clear in the Dharma, and as a Brahmin, I know feeling, the accumulation of feeling, the cessation of feeling, the path of feeling, the taste of feeling, the suffering of feeling, the release of feeling, the aversion to feeling, the cessation of feeling, and the cessation of feeling. Desire, realization, cessation, liberation, no rebirth.
善解脫若善解脫人，純善若純善人，無復生處。
 If a person is good at liberation, if a person is good at liberation, and if a person is purely good, there will be no place for rebirth.
云何比丘知想？
 How can a bhikkhu know his thoughts?
六想身：
 Six thoughts about the body:
色想、聲香味觸法想，是名六想身，如是比丘知想。
 Thoughts of color, sound, fragrance, touch, and Dharma are called the six thoughts of the body, and such a bhikkhu knows the thoughts.
云何比丘知想集？
 How can a bhikkhu collect his thoughts?
如比丘以觸集知想集，如是比丘知想集。
 Just as a bhikkhu knows the collection of perceptions through contact, so a bhikkhu knows the collection of perceptions.
云何比丘知想滅？
 How can a bhikkhu know that his thoughts are annihilated?
比丘以觸滅知想滅，如是比丘知想滅。
 A bhikkhu knows the cessation of thoughts by the cessation of contact, thus a bhikkhu knows the cessation of thoughts.
云何比丘知想滅道？
 Why does a bhikkhu know that he wants to follow the path?
如比丘如實知八聖道：
 For example, a bhikkhu knows the Eightfold Noble Path as it really is:
正見乃至正定，如是比丘知想滅道。
 Right view and even right concentration, this is how a bhikkhu knows and contemplates the path.
云何比丘知想味？
 How can a bhikkhu know the taste?
若緣想生喜樂是想味，如是比丘知想味。
 If the joy arising from the condition of thought is the taste of thought, then such a bhikkhu knows the taste of thought.
云何比丘知想過患？
 Why did Bhikkhu know that he was in trouble?
想無常、苦、變異法是想過患，如是比丘知想過患。
 To think of impermanence, suffering, and variation is to think of trouble. Such a bhikkhu knows that he thinks of trouble.
云何比丘知想出？
 How can Bhikkhu come up with this?
若想欲染調伏、欲染斷滅是想出，如是比丘知想出。
 If you think about the taming of desire stains and the annihilation of desire stains, this is how you think about it. Such a bhikkhu knows how to think about it.
若有沙門婆羅門，如是知想、知想集、知想滅、知想滅道、知想味、知想過患、知想出，厭想、離欲、證滅、趣道。
 If there is a Brahmin, a recluse, he knows the thoughts, the gathering of thoughts, the cessation of thoughts, the path of the cessation of thoughts, the taste of thoughts, the troubles of thoughts, the thoughts of thoughts, the path of disgust, separation from desire, realization of cessation, and the path of interest.
善趣若善趣人，於是法中明了，及餘沙門婆羅門，如是知想、知想集、知想滅、知想滅道、知想味、知想過患、知想出，厭想、離欲、證滅、解脫、不復生。
 A good destiny is like a good person, so it is clear in the Dharma, and the Brahmin, a recluse, knows the thoughts, knows the gathering of thoughts, knows the cessation of thoughts, knows the path of thoughts, knows the taste of thoughts, knows the thoughts of troubles, knows the thoughts, knows the thoughts, and knows the disgust of thoughts. Freedom from desire, attainment of cessation, liberation, no rebirth.
善解脫若善解脫人，純善若純善人，無復生處。
 If a person is good at liberation, if a person is good at liberation, and if a person is purely good, there will be no place for rebirth.
云何比丘知行？
 How can a bhikkhu know and practice?
六思身：
 Six Thoughts on the Body:
色思、聲香味觸法思，是名六思身，如是比丘知行。
 Thoughts of color, sound, smell, touch, and Dharma are called the six thoughts of the body. This is how a bhikkhu knows and acts.
云何比丘知行集？
 How can a bhikkhu know and practice a collection?
如比丘以無明集知行集，如是比丘知行集。
 Just as a bhikkhu knows and conducts through ignorance, so a bhikkhu knows and conducts together.
云何比丘知行滅？
 How can a bhikkhu know that one's actions have ceased?
如比丘以無明滅知行滅，如是比丘知行滅。
 Just as a bhikkhu knows the cessation of action by the cessation of ignorance, so a bhikkhu knows the cessation of action.
云何比丘知行滅道？
 How can a bhikkhu know and practice the Tao?
如比丘如實知八聖道：
 For example, a bhikkhu knows the Eightfold Noble Path as it really is:
正見乃至正定，如是比丘如實知行滅道。
 Right view and even right concentration, such a bhikkhu knows and practices the path as it really is.
云何比丘知行味？
 How can a bhikkhu know the meaning of conduct?
若緣行生喜樂是行味，如是比丘知行味。
 If joy arises from the conditions of action, it is the taste of action, and such a bhikkhu knows the taste of action.
云何比丘知行過患？
 How can a bhikkhu know that his actions are faulty?
行無常、苦、變異法是行過患，如是比丘知行過患。
 The impermanence, suffering, and variation of the formations are the faults of the formations, and such a bhikkhu knows the faults of the formations.
云何比丘知行出？
 How can a bhikkhu know how to act?
若行欲染調伏、欲染斷滅，如是比丘知行出。
 If the defilements of desires are subdued and defilements of desires are eradicated, this bhikkhu knows how to proceed.
若有沙門婆羅門，如是知行、知行集、知行滅、知行滅道、知行味、知行過患、知行出，厭行、離欲、證滅、趣道。
 If there is a Brahmin, a recluse, he knows the conduct, knows the collection of conduct, knows the cessation of conduct, knows the path of the conduct, knows the flavor of the conduct, knows the faults of the conduct, knows the exit of the conduct, is disgusted with the conduct, knows the cessation of the conduct, knows the path of enjoyment.
善趣若善趣人，於是法中明了，及餘沙門婆羅門，如是知行、知行集、知行滅、知行滅道、知行味、知行過患、知行出，厭行、離欲、證滅、解脫、不復生。
 Good Destiny is like a good destiny person, so it is clear in the Dharma, and as a recluse and brahman, he knows the conduct, knows the collection of conduct, knows the cessation of conduct, knows the path of conduct, knows the taste of conduct, knows the faults of conduct, knows the emergence of conduct, is disgusted with conduct, knows the cessation of conduct, knows the cessation of conduct, and is liberated. , no resurrection.
善解脫若善解脫人，純善若純善人，無復生處。
 If a person is good at liberation, if a person is good at liberation, and if a person is purely good, there will be no place for rebirth.
云何比丘知識？
 What is the knowledge of a bhikkhu?
六識身：
 Six consciousnesses:
眼識、身耳鼻舌身意識身，是六識身，如是比丘知識。
 Eyes and consciousness, body, ears, nose, tongue, body and consciousness are the six consciousness bodies, such is the knowledge of a bhikkhu.
云何比丘知識集？
 Yunhe Bhikkhu's collection of knowledge?
如比丘以名色集知識集，如是比丘知識集。
 Just like a bhikkhu gathers a collection of knowledge based on name and form, so a bhikkhu collects knowledge.
云何比丘知識滅？
 How can a bhikkhu lose his knowledge?
如比丘以名色滅知識滅，如是比丘知識滅。
 Just as a bhikkhu knows the cessation of name and form, so a bhikkhu knows cessation.
云何比丘知識滅道？
 How can a bhikkhu know the way?
[1]如比丘如實知八聖道：
 [1] For example, a bhikkhu knows the Eightfold Noble Path as it really is:
正見乃至正定，如是比丘知識滅道。
 Right view and even right concentration, this is how a bhikkhu knows the path.
云何比丘知識味？
 How can a bhikkhu taste knowledge?
緣識生喜樂是識味，如是比丘知識味。
 Happiness arising from conditional consciousness is the taste of consciousness, and such a bhikkhu has the taste of knowledge.
云何比丘知識過患？
 Why does this bhikkhu have so much knowledge?
識無常、苦、變異法是識過患，如是比丘知識過患。
 Consciousness of impermanence, suffering, and changing phenomena is a fault of consciousness, and such a bhikkhu has a fault of knowledge.
云何比丘知識出？
 How can a bhikkhu know this?
若識欲染調伏、欲染斷滅是識出，如是比丘知識出。
 If the desire to be defiled in consciousness is tamed, and the desire to be defiled is eliminated, this is the realization of knowledge, and this is how the bhikkhu knows.
若有沙門婆羅門，如是知識、知識集、知識滅、知識滅道、知識味、知識過患、知識出，厭識、離欲、證滅、趣道。
 If there is a recluse-brahman, such is knowledge, collection of knowledge, cessation of knowledge, path of knowledge, taste of knowledge, defects of knowledge, emergence of knowledge, aversion to knowledge, separation from desire, cessation of realization, path of enjoyment.
善趣若善趣人，於是法中明了，及餘沙門婆羅門，如是知識、知識集、知識滅、知識滅道、知識味、知識過患、知識出，厭識、離欲、證滅、解脫、不復生。
 A good destination is like a good destination, so it is clear in the Dharma, and as a recluse and Brahman, such is knowledge, collection of knowledge, cessation of knowledge, path of knowledge, taste of knowledge, faults of knowledge, emergence of knowledge, disgust with knowledge, dispassion from desire, realization of cessation, liberation. , no resurrection.
善解脫若善解脫人，純善若純善人，無復生處。
 If a person is good at liberation, if a person is good at liberation, and if a person is purely good, there will be no place for rebirth.
如是比丘七處方便。
 Such is the seven places of convenience for a bhikkhu.
云何比丘三種觀？
 Why do monks have three views?
如比丘觀界、觀入、觀[2]緣，如是比丘三種觀。
 For example, a bhikkhu contemplates the world, contemplates entry, and contemplates [2] conditions. Such are the three kinds of contemplation of a bhikkhu.
七處方便三種觀，比丘於是法中純善遠聞，謂尊丈夫。
 The three contemplations of the seven bases of expediency, the bhikkhu heard from far away the pure goodness in the Dharma, and said he respected his husband.
是名七處方便。
 It is called the seven conveniences.
云何苦法智？
 Why bother with Dharma wisdom?
若有[3]漏有為苦諦所攝法，若見苦、若見無我、思惟苦，於聖無漏智非比類[4]智相無餘，是名苦法智。
 If there are [3] outflows, there are dharmas captured by the truth of suffering, if you see suffering, if you see selflessness, and if you think about suffering, it is not analogous to the sage's non-outflowing wisdom. [4] There is no remaining wisdom, and this is called the wisdom of suffering.
云何苦比智？
 Why bother comparing wisdom?
若人已行生苦法智，及餘苦諦所攝法中如彼生、如彼相、如彼比類、此如彼彼如此，若於彼聖無漏智比類智相無餘，是名苦比智。
 If a person has practiced the knowledge of suffering, and the remaining truth of suffering captures the dharma, it is like that birth, like that appearance, like that analogy, this is like that, that is like this, if there is no trace of the holy, unobstructed wisdom, analogy, or likeness, then this is The name is bitter and wise.
云何集法智？
 Where can I gather Dharma wisdom?
若苦因、苦緒、苦集，若見集、見無我、思惟集，於聖無漏智非比類智相無餘，是名集法智。
 If the causes of suffering, the thoughts of suffering, and the aggregation of suffering, if there are aggregations of seeing, self-seeing, and thoughts, then there is nothing more than the wisdom of the Holy Immaculate Containment, which is not comparable to the wisdom of the species, and this is called the wisdom of the aggregation of Dharma.
云何集比智？
 Yunhe Jibizhi?
若人[5]以行生集法智，及餘集諦所攝法中如彼生、如彼相、如彼比類、此如彼彼如此，於聖無漏智比類智相無餘，是名集比智。
 If a person [5] collects the wisdom of Dharma through the practice of formation, and in the Dharma captured by the truth of the remaining collection, it is like that, like that, like that, like that, this is like that, that is like this, and there will be no traces of the holy wisdom of comparison, It is the famous Ji Bizhi.
云何滅法智？
 Why destroy Dharma wisdom?
若盡苦、盡煩惱、盡漏法中，若見滅、見無我、思惟滅，於聖無漏智非[6]比類智相無餘，是名滅法智。
 If all suffering, all defilements, all outflows in the Dharma are eliminated, if seeing, selflessness, and thought are eliminated, then there will be no traces of the holy non-outflowing wisdom [6] analogous to analogous wisdom, and there will be no remainder, this is called the wisdom of the cessation of Dharma.
云何滅比智？
 How can I destroy Bizhi?
若人已行生滅法智，及餘滅諦所攝法中如彼生、如彼相、如彼比類、此如彼彼如此，若於聖無漏智比類智相無餘，是名滅比智。
 If a person has practiced the wisdom of arising and passing away, and in the dharma captured by the truth of remaining cessation, it is like that birth, like that appearance, like that analogy, this is like that, that is like this, if there is no remaining appearance in the holy wisdom without leakage, the wisdom of analogy, this is called Destroy than wisdom.
云何道法智？
 What is the wisdom of Dharma?
若聖道出要正滅苦法中，見道、見無我、思惟道，於聖無漏智非比類智相無餘，是名道法智。
 If the Holy Way emerges from the Dharma that rectifies and eliminates suffering, and sees the Way, sees no self, and thinks about the Way, then the Holy Innocent Wisdom will be nothing more than analogous wisdom. This is called the wisdom of the Way and Dharma.
云何道比智？
 Why is it better than wisdom?
若人[7]以法行生道法智，及餘道諦所攝法中如彼生、如彼相、如彼比類、此如彼彼如此，於聖無漏智比類智相無餘，是名道比智。
 If a person [7] lives by Dharma and Dharma wisdom, and in the Dharma captured by the rest of the truth, it is like that, like that, like that, analogy, this is like that, that is like this, there will be no traces of the holy wisdom, analogy, etc. , is the name of Dao Bizhi.
云何九方便？
 How convenient is it?
定定方便、定入定方便、定住方便、出定方便、定境界方便、定行處方便、定樂方便、轉定方便，順不順法，善法相善思惟善解。
 Concentration is convenient, it is convenient to enter concentration, it is convenient to stay in concentration, it is convenient to come out of concentration, it is convenient to enter a state of concentration, it is convenient to move in concentration, it is convenient to be happy, it is convenient to change concentration, whether it is in compliance with the law or not, it is good to think about and understand the good laws.
云何定[8]定方便？
 How can we determine [8] convenience?
定定眾、定定名字、定定觸、定定思惟，是有覺有觀定、是無覺有觀定、是無覺無觀定、是空定、是無相定、是無願定，是定若知見解射方便。
 Concentrating on the people, concentrating on the name, concentrating on the contact, concentrating on the thought, this is the concentration with awareness and contemplation, this is the concentration without awareness with contemplation, this is the concentration without awareness and contemplation, this is the concentration with emptiness, this is the concentration without form, this is the concentration without will. , it is the method of knowing and shooting.
云何定入定方便？
 Why is it convenient to enter concentration?
入定眾、入定名字、入定觸、入定思惟，是有覺有觀、是無覺有觀、是無覺無觀定、是空無相無願定入定，入是定。
 Entering the concentration of the people, entering the concentration of the name, entering the concentration of contact, entering the concentration of thinking, there is awareness and observation, there is no awareness and observation, there is no awareness and no observation, there is emptiness and no form, there is no will to enter concentration, enter this concentration.
入是定已，是法勝入定，若知見解射方便，是名定入定方便。
 Once you have entered this concentration, this method is better than entering concentration. If you know the convenience of seeing and shooting, this is called the convenience of entering concentration.
云何定住方便？
 Why is it so convenient to settle down?
定住眾、定住名字、定住觸、定住思惟，是定住有覺有觀、是無覺有觀、是無覺無觀、是空無相無願[9]定。
 Concentrating on people, concentrating on names, concentrating on contact, concentrating on thinking, this is concentration with awareness and contemplation, it is non-awareness with contemplation, it is non-awareness and non-contemplation, it is emptiness without form and without wish[9] Concentration.
是定住。
 It is settled.
定住已，是法勝定住，若知見解射方便，是名定住方便。
 Once you have settled down, this method is better than staying still. If you know the convenience of seeing and shooting, this is called the convenience of staying still.
云何出定方便？
 Why is it so convenient?
[10]出定眾、出定名字、出定觸、出定思惟，是出定有覺有觀、是無覺有觀、是無覺無觀、是空是無相是無願，是出定。
 [10] Out of concentration, out of concentration of name, out of concentration of contact, out of concentration of thought, this is the emergence of concentration with awareness and insight, without awareness with insight, without awareness and without insight, with emptiness, without form, without wishes, is the emergence of concentration. Certainly.
是出定已，是法勝出定，若知見解射方便，是名出定方便。
 This is the way to get out of concentration, and this method is better than getting out of concentration. If you know the convenience of seeing and shooting, this is called the convenience of getting out of concentration.
云何定境界方便？
 How can one determine the state of convenience?
若思惟法定生，若法是定境界，若知見解射方便，名定境界方便。
 If you think about the Dharma, if the Dharma is the state of concentration, if you know the convenience of understanding and shooting, it is called the convenience of the state of concentration.
云何定行處方便？
 How can it be convenient to travel anywhere?
定行謂四念處，若知見解射方便，是名定行處方便。
 Concentration is called the four foundations of mindfulness. If you know the convenience of insight and shooting, it is called the convenience of concentration.
云何定樂方便？
 Why is it convenient to be happy?
定樂謂除樂眾，定樂名字、定樂觸、定樂思惟，是有覺有觀定樂、是無覺有觀、是無覺無觀、是空是無相是無願定，是定樂。
 The name of concentration, the contact of concentration, and the thought of concentration are the concentration of concentration with awareness and contemplation, the concentration of concentration without consciousness, the concentration without consciousness, the concentration without consciousness, the concentration without form, and the concentration without will. Dingle.
是法勝定樂，若知見解射方便，是名定樂方便。
 This method is better than the method of concentration and happiness. If you know the convenience of understanding and shooting, this is called the convenience of concentration and happiness.
云何轉定方便？
 Why is it so convenient to transfer?
於初禪心起入二禪心住、於初禪心起入三禪心住、於初禪心起入四禪心住，於二禪心起入三禪心住、於二禪心起入四禪心住，於三禪心起入四禪心住，若知見解射方便，是名轉定方便。
 From the first jhāna mind, we enter the second jhāna mind. From the first jhāna mind, we enter the third jhāna mind. From the first jhāna mind, we enter the fourth jhāna mind. From the second jhāna mind, we enter the third jhāna mind. From the second jhāna mind, we enter the third jhāna mind. The fourth jhana mind abode, starting from the third jhana mind and entering the fourth jhana mind abode, if you know the skill of insight and shooting, this is called the skill of turning concentration.
何謂善取？
 What is good taking?
順不順法相善思惟善解。
 Comply with the law or not, think about it well and understand it well.
云何非定順法？
 Why not follow the law?
若法不善，是名非定順法。
 If the law is not good, it is called non-compliance with the law.
云何定順法？
 Why should we follow the law?
若法善，是名定順法。
 If the law is good, it is called being in compliance with the law.
復次非定順法，若法有勝，是名非定順法。
 Again, it is not determined and in compliance with the law. If the law is victorious, it is called non-determined and in compliance with the law.
復次定順法，若法無勝，是名定順法。
 If the law is invincible, it is called being determined and in compliance with the law.
復次非定順法，若思惟法定不生，是名非定順法。
 Again, it is not determined and in compliance with the law. If you think about the law and it does not arise, this is called non-determined and in compliance with the law.
復次定順法，若思惟法定生，是名定順法。
 Repeatedly determining and obeying the Dharma, if you think about the Dharma, it is called Dharma.
善取法相善思惟善解，是謂善取順不順法相善思惟善解。
 Being good at taking the appearance of the Dharma, thinking about it well, and understanding it well means being good at taking the appearance of the Dharma, thinking about it well, and understanding it well.
是名九方便。
 It’s called the Nine Conveniences.
云何如來十力？
 How come Tathagata has ten powers?
處非處智如來力，過去未來現在業受業處因報智如來力，他眾生他人根勝非勝智如來力，他眾生他人若干解智如來力，若干界無量世界智如來力，一切道至處智如來力，禪解脫定入定垢淨起智如來力，憶念宿命證智如來力，眾生生死證智如來力，有漏盡智如來力。
 The power of Tathagata Tathagata's wisdom of non-existence, the power of Tathagata Tathagata's wisdom of retribution of karma in the past, future and present, the power of Tathagata Tathagata's wisdom of transcendent wisdom of other living beings and other people's roots, the power of Tathagata Tathagata's wisdom of wisdom of other living beings and others, the power of Tathagata Tathagata's wisdom of infinite world wisdom, and all the ways to The power of the Tathagata with the knowledge of origin, the power of the Tathagata with the wisdom to free himself from concentration and purify the dirt, the power of the Tathagata with the wisdom of remembering fate, the power of the Tathagata with the knowledge of the birth and death of all living beings, and the power of the Tathagata with the wisdom of all outflows.
何謂處非處如來力？
 What is the power of Tathagata everywhere?
云何處非處？
 Where is the cloud?
非處謂身行惡、口行惡、意行惡，謂受愛喜適意報，非處。
 The non-place means doing evil with the body, doing evil with the mouth, and doing evil with the mind. It means receiving love, joy and suitable reward, which is the wrong place.
若身行惡、口行惡、意行惡，受不喜不愛不適意報，有是處。
 If you do evil with your body, with your speech, with your mind, and if you receive the retribution of being disliked, not loved, and unsuited to your will, then there will be consequences.
非處謂身行善、口行善、意行善，謂受不愛不喜不適意報，非處。
 The non-place means doing good things with the body, doing good things with the mouth, and doing good things with the mind. It means not being loved, not being happy, being unwell, and being unfavorable. This is not the place.
若身行善、口行善、意行善，受愛喜適意報，有是處。
 If you do good things with your body, good words with your mouth, and good thoughts with your mind, and if you receive love, joy and appropriate rewards, then there is a place for it.
非處謂身行不善、口行不善、意行不善，成就謗聖人邪見業[1]故，彼因緣身壞命終，生善道人天中，非處。
 The non-place refers to the bad conduct of the body, the bad words, the bad thoughts, and the karma of slandering saints and wrong views. [1] Therefore, the body will be destroyed due to the fate, and the person will be born in a good way, human and heaven, which is not a place.
若身行不善、口行不善、意行不善，成就謗聖人邪見行，[2]緣邪見業故，彼因緣故身壞命終，生惡道地獄中，有是處非處。
 If you do bad things with your body, bad words, and bad thoughts, and slander saints and have wrong views, [2] due to wrong views, your body will be destroyed and your life will end, and you will be reborn in the evil realms and hells, where you will be right or wrong.
若身善行、口善行、意善行，成就不謗聖人正見行，緣正見業因緣故，身壞命終生惡道地獄中，非處。
 If you perform good deeds with your body, speech, and mind, and do not slander saints, and have right views and conduct, due to the cause of right views, your body will be destroyed and you will be in the hells of the lower realms for life, which is not a place.
若身善行、口善行、意善行，成就不謗聖人正見行，緣行正見業因緣故，身壞命終生善道人天中，有是處非處。
 If you perform good deeds with your body, speech, and mind, and do not slander saints, and have right views and deeds, your body will be destroyed, your life will be good, and you will be in good and bad ways throughout your life.
若見具足人故斷母命，無有是處是處。
 If you cut off your mother's life just because you see someone who is qualified, it will be useless.
若凡夫人故斷母命，有是處非處。
 If Mrs. Fan cuts off her mother's life, there is something right and wrong.
若見具足人故斷父命，無有是處是處。
 If you cut off your father's life just because you see a qualified person, it will be useless.
若凡夫人故斷父命，有是處非處。
 If Mrs. Fan cuts off her father's life, there is something right and wrong.
若見具足人故斷羅漢聲聞命，無[3]是處是處。
 If you see a person with sufficient abilities and cut off the life of an Arhat sravaka, there is no such thing as [3].
若凡夫人故斷羅漢命，有是處非處。
 If Madam Fan cuts off the fate of Arhat, there is something right and wrong.
若見具足人破眾僧，無[4]有是處是處。
 If you see a qualified person destroying the monks, there is no place for him.
若凡夫人破眾僧，有是處非處。
 If Mrs. Fan breaks the monks, she will do something right and wrong.
若見具足人於如來身惡心出血，無有是處是處。
 If one sees a Tathagata with nausea and bleeding in his body, there is nothing wrong with it.
若凡夫人於如來身惡心出血，有是處非處。
 If Mrs. Fan suffers from nausea and bleeding in the Tathagata's body, there is something right and wrong.
若見具足人於是法外求餘尊勝，無有是處是處。
 If you see a qualified person seeking victory outside the law, it will be useless.
若凡夫人於是法外求餘尊勝，有是處非處。
 Mrs. Ruofan went out of her way to seek victory from Yu Zun, which was a mistake.
若見具足人於是法外求餘受供養者，無有是處是處。
 If you see a qualified person seeking support outside the law, it is useless.
若凡夫人於是法外求餘受供養者，有是處非處。
 If a wife goes outside the law to seek support from others, she is doing something wrong.
若見具足人於是法外求餘沙門婆羅門說正見，無有是處是處。
 If you see a qualified person who goes outside the law and seeks help from a Samana or a Brahmin to explain the right view, there is no point in doing so.
若凡夫人於是法外求餘沙門婆羅門說正見，有是處非處。
 Mrs. Ruofan then went outside the law and asked the Brahmin Yu Samana to explain the right view.
若見具足人於是法外，若餘沙門婆羅門說法，讚言此一切智一切見，無有是處是處。
 If you see a person who is qualified and goes outside the law, if there is a Brahmin who speaks the Dharma and praises all this wisdom and all your views, there is no place for them.
若凡夫人於是法外，若餘沙門婆羅門說法，讚言此一切智一切見，有是處非處。
 If Mrs. Fan goes outside the law, if I am a Brahmin who preaches the Dharma and praises all wisdom and views, there are advantages and disadvantages.
若見具足人若於是法外，若有沙門婆羅門，異緣實我世常，此實餘虛妄；
 If we see qualified people who are outside the law, if there are ascetics and brahmins, the alien conditions are real and permanent in our world, and this reality is only false;
我世非常，此實餘虛妄；
 My world is very abnormal, and this reality is only false;
我世常非常，此實餘虛妄；
 Our world is always very abnormal, and this reality is only false;
我世非常非無常，此實餘虛妄；
 My world is very impermanent, and this reality is only false;
我世有邊，此實餘虛妄；
 My world is boundless, and this reality is only false;
我世無邊，此實餘虛妄；
 My world is boundless, this reality is only false;
我世有[5]邊無邊，此實餘虛妄；
 There is [5] no limit to my world, but this reality is only false;
我世非有邊非無邊，此實餘虛妄；
 Our world is neither boundless nor boundless, this reality is only false;
命是身，此實餘虛妄；
 Life is the body, and this reality is only false;
身是命，此實餘虛妄；
 The body is life, but this reality is only false;
身命異，此實餘虛妄；
 The body and life are different, this reality is only false;
無命無身，此實餘虛妄；
 Without life or body, this reality is only illusion;
有如去涅槃，此實餘虛妄；
 Just like going to Nirvana, this reality remains false;
無如去涅槃，此實餘虛妄；
 There is no such thing as going to nirvana, this reality remains false;
有如去無如去涅槃，此實餘虛妄；
 There is no such thing as passing away to nirvana. This reality remains false;
非有如去非無如去涅槃，此實餘虛妄，異緣實為真實，無有是處是處。
 It is neither the passing away of existence nor the passing away of nothingness, and the passing away of nirvana. This reality is only false, the alien condition is actually real, and there is nothing here and there.
若凡夫人，若於是法外，若沙門婆羅門，有異緣實我世常，此實餘虛妄，乃至非有如去非無如去涅槃，異緣實為真實，有是處非處。
 If you are an ordinary lady, if you are outside the law, if you are a recluse and a brahmin, there are different conditions that are real in our world, but this reality is only false, and even it is neither the passing away of existence nor the passing away of nothingness, and the passing away of nirvana.
[6]◎
 [6]◎
舍利弗阿毘曇論卷第十
 Volume 10 of Sāriputta Abhidamāṇī
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T1548 舍利弗阿毘曇論卷/篇章 十一
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 11
舍利弗阿毘曇論卷第十一
 Volume 11 of Shariputra Abhitan's Treatise
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
 Translated by Yao, Qin, Bin, Sanzang, Tamayashe, Gongtanmojuduo, etc.
非問分智品第四之餘
 Feiwen is the fourth in intelligence and quality.
◎[1]若見具足人，若以戒盜為淨、邪緣求吉，墮地獄、畜生、餓鬼受第八人身，無有是處是處。
 ◎[1] If you see a qualified person, if you take the abstinence from stealing as a purification and seek good fortune due to evil reasons, you will fall into the hell, beast, hungry ghost and receive the eighth human body, which is a useless place.
若凡夫人，以戒盜為淨、邪緣求吉，墮地獄畜生餓鬼受第八人身，有是處非處。
 If an ordinary lady takes the abstinence from stealing as a purification and pursues bad luck, she will fall into hell, become an animal, a hungry ghost, and receive an eighth human body, with all the good and bad.
未曾有二轉輪聖王出世，有者無是處是處。
 There has never been a second wheel-turning holy king born, and those who have are useless.
曾有一轉輪聖王出世，有是處非處。
 There was once a wheel-turning holy king who was born, and he was good and bad.
若轉輪聖王生邊國，無有是處是處。
 If the wheel-turning sage king were born in a border country, he would be useless.
若轉輪聖王生於中國，有是處非處。
 If the Wheel-turning Saint King were born in China, he would be right and wrong.
若轉輪聖王生於卑賤家，若旃陀羅家及諸工師家，若聾盲瘖瘂攣躄跛蹇，偏枯身不具足及餘病，無有是處是處。
 If the wheel-turning sage king is born in a humble family, if he is born in the family of Chandala and other craftsmen, if he is deaf, blind, has boils, boils, spasms, is lame, has a withered body, lacks feet and other diseases, he will be useless.
若轉輪聖王生尊貴家，若剎利大姓[2]家，若婆羅門大姓家，若長者大姓家，若端正姝妙身相成就，有是處非處。
 If the wheel-turning sage king is born into a noble family, if he is born into a Ksriya family, if he is born into a Brahmin family, or if he is born into an elder family, if he has a correct and wonderful body, there will be good and bad things.
若轉輪聖王生貧賤家，多所乏少，無有財產飲食衣服，無有是處是處。
 If the wheel-turning saint king is born into a poor and lowly family, he will have much and little, no property, food, clothing, and nothing to live up to.
若轉輪聖王生多財家，有金銀錢財玉貝珊瑚摩尼真珠琉璃、象馬車乘[3]僮使、穀帛倉庫盈滿，有是處非處。
 If the wheel-turning saint king is born into a rich family, with gold, silver, money, jade, shells, corals, mani, pearls, and glazed glass, elephants and chariots, [3] children and messengers, and warehouses full of grain and silk, everything will be right and wrong.
未曾有二如來、無所著、等正覺出世，無有是處是處。
 There have never been two Tathagatas with no possessions or other enlightened beings born in this world, and they have no existence or place.
若一如來、無所著、等正覺出世，有是處非處。
 If a Tathagata has nothing to hold on to and waits for full enlightenment to be born, there will be right and wrong.
若如來、無所著、等正覺生於邊國，無有是處是處。
 If the Tathagata, without possessions, and other enlightened beings were born in a border country, there would be no such place.
若如來、無所著、等正覺，生於中國，有是處非處。
 If the Tathagata, without attachment, and other enlightened beings were born in China, there would be right and wrong.
若如來、無所著、等正覺，生於卑賤家，若旃陀羅家及諸工師家，聾盲瘖瘂攣躄跛蹇偏枯不具足及餘病，無有是處是處。
 If the Tathagata, who has no attachments and is fully enlightened, is born in a humble family, if he is born in the family of Chandala and other craftsmen, he will be deaf, blind, boiled, boiled, contracted, lame, partially withered, and have other diseases, and there will be no good place.
若如來、無所著、等正覺，生尊貴家，若剎利大姓家、婆羅門大姓家，端正姝妙顏色第一身相成就，有是處非處。
 If the Tathagata, without attachment, is fully enlightened, and is born into a noble family, a Ksriya family, or a Brahmin family, and the first body of the body is completed in a correct and wonderful color, there will be right and wrong.
若如來、無所著、等正覺生貧賤家，多有所乏飲食衣服，無有是處是處。
 If the Tathagata, without possessions or enlightenment, is born into a poor and lowly family, he will often lack food, food and clothing, and will have no useful place.
若如來、無所著、等正覺生多財寶家。
 If the Tathagata has nothing and is fully enlightened, he will be born in a home with many treasures.
金銀錢財玉貝珊瑚摩尼真珠琉璃、象馬車乘[4]僮使、穀帛倉庫盈溢，有是處非處。
 Gold, silver, money, jade, shells, corals, Mani pearls, and glazed glass, elephants and chariots, [4] children and messengers, grain and silk storehouses overflowing, everything is right and wrong.
若女人為轉輪聖王，無有是處是處。
 If a woman is a wheel-turning holy king, she will be useless.
若男子為轉輪聖王，有是處非處。
 If a man is a wheel-turning holy king, there will be good and bad things.
若女人為如來、無所著、等正覺，無有是處是處。
 If a woman is a Tathagata, without possessions, or waiting for enlightenment, she will have no place to be.
若男子為如來、無所著、等正覺，有是處非處。
 If a man is a Tathagata, has no attachments, and is fully enlightened, he will be right and wrong.
若女人為天帝釋、為魔王、為梵王，無有是處是處。
 If a woman is the Emperor of Heaven, the King of Demons, or the King of Brahma, she will be useless.
若男子為天帝釋、為魔王、為梵王，有是處非處。
 If a man is the Lord of Heaven, the King of Demons, or the King of Brahma, he will be right and wrong.
如無因、如無門、如無物、如無悕望、如無有，如是非處；
 As if there is no cause, as if there is no door, as if there is nothing, as if there is no hope, as if there is nothing, as if it is right or wrong;
[5]知因、門、物、悕望、如有有，如是[6]處[7]非處，如來如實知。
 [5] Know the cause, door, object, hope, if there is, such [6] place [7] wrong place, the Tathagata knows it as it is.
如是如來處非處如實分別、如實解，如是緣慧知見解射方便，是名處非處智如來力。
 Such a Tathagata distinguishes and interprets the place and the place as they really are, and has the wisdom of understanding, understanding, and shooting skills. This is the power of the Tathagata, the wisdom of the place and place.
何謂如來力？
 What is the power of Tathagata?
如來此處由智力尊自在勝尊最上無勝，善人大人如來如此力成就，所欲處如所欲盡所欲入定出定，是謂如來力。
 The Tathagata here is respected by the intellect, the self-sufficient, the supreme, the supreme, the unconquerable. The good and great Tathagata achieves it with such power. He can enter and exit concentration wherever he wants, and he can do whatever he wants. This is called the power of the Tathagata.
何謂過去未來現在業受業處因報智如來力？
 What is the power of Tathagata Tathagata’s knowledge of retribution of karma, past, future and present karma?
云何過去業？
 Why do you have past karma?
若業生已滅，是名過去業。
 If the karma has been destroyed, it is called past karma.
何等未來業？
 What kind of future career?
若業未生未出，是名未來業。
 If the karma has not been born yet, it is called future karma.
何等現在業？
 What kind of karma now?
若業生未滅，是名現在業。
 If the karma arises but is not destroyed, it is called present karma.
何等業？
 What kind of karma?
思業、思已業，故作業、非故作業，受業、非受業，少受業、多受業，熟業、非熟業，色業、非色業，可見業、不可見業，有對業、無對業，聖業、非聖業，是名業。
 Thinking about the karma, thinking about the karma that has already been done, the karma that is done, the karma that is not the karma, the karma that is received, the karma that is not received, the karma that is received, the karma that is less, the karma that is more, the karma that is mature, the karma that is not mature, the karma that is the color, the karma that is not the color, the karma that is visible, the karma that is not visible, there is the karma, There is no right karma, holy karma, non-holy karma, it is a famous karma.
云何受業？
 Why do you get the job?
如世尊說：
 As the Blessed One said:
四受業，有受業現苦後有苦報、有受業現在樂後有苦報、有受業現苦後有樂報、有受業現樂後有樂報。
 The four kinds of karma include suffering after karma, suffering after karma, happiness after karma, happiness after karma, happiness after karma.
何等受業現苦後有苦報？
 How can suffering from karma be followed by suffering?
若有人忍憂忍苦殺生，緣殺生故，以種種心受憂苦；
 If someone endures sorrow and pain and kills living beings, he will suffer from sorrow and suffering with various kinds of thoughts because of killing living beings;
忍憂忍苦竊盜、邪婬、妄言、兩舌、惡口、綺語、貪著、瞋恚、邪見，緣邪見故，以種種心受憂苦，身壞命終生惡道地獄，此受業現苦後有苦報。
 Enduring sorrow and suffering, stealing, sexual immorality, lying, double-tonguing, harsh words, idle talk, greed, hatred, wrong views. Due to wrong views, one suffers from all kinds of sorrow and suffering with one's mind. The body is destroyed and reborn in the hell realms. This karma causes suffering. There will be retribution later.
何等受業現樂後有苦報？
 How can suffering be the result of karma and happiness?
若人忍喜忍樂殺生，緣殺生故，以種種心忍喜忍樂乃至邪見，緣邪見故，以種種心忍喜忍樂，身壞命終墮惡道地獄，此受業現樂後有苦報。
 If a person endures joy and joy in killing, for the sake of killing, he endures joy and joy with all kinds of thoughts, and even has wrong views. If he endures joy and joy with all kinds of hearts because of wrong views, his body will be destroyed and he will eventually fall into the hell of the lower realm. After this karma, he will be happy. There will be bitter consequences.
何等受業現苦後有樂報？
 How can suffering after karma be rewarded with happiness?
若人忍憂忍苦不殺生，緣不殺生故，以種種心受憂苦，忍憂忍苦不竊盜、不邪婬、不妄語、不兩舌、不惡口、不綺語、不貪[8]著、不瞋恚、正見，緣正見行故，以種種心受憂苦，身壞命終生善道天上，此受業現苦後有樂報。
 If a person endures sorrow, endures suffering, and does not kill living beings, he will suffer sorrow and suffering with all kinds of thoughts because he does not kill living beings. He endures sorrow and suffering, does not steal, does not commit sexual misconduct, does not lie, does not use double-tongued words, does not use harsh words, does not gossip, and is not greedy [8] , No anger, right views, and due to right views and actions, you will suffer sorrow and suffering with all kinds of minds, and your body will be destroyed and you will live a good path in heaven. After suffering, there will be happy rewards.
何等受業現樂後有樂報？
 How can one be rewarded with happiness after receiving karma?
若人忍喜忍樂不殺生，緣不殺生故，以種種心受喜樂，忍喜忍樂乃至正見，緣正見故，以種種心忍喜[9]樂，身壞命終生善道天上，此受業現樂後有樂報。
 If a person endures joy, endures joy, and does not kill, because he does not kill living beings, he receives joy with all kinds of hearts, and he endures joy and joy, even to the right view, and because of right view, he endures joy [9] with all kinds of hearts, his body will be destroyed and he will live a good life in heaven. There will be happy rewards after this karma appears.
是名受業。
 This is called receiving karma.
復次以業受業[10]教取，[＊]教取已受報，是謂過去未來現在業受業。
 Repeatedly receiving karma through karma [10] teaching and receiving, [*] teaching and receiving has been rewarded, which means receiving karma from past, future and present karma.
何謂處？
 What is a place?
若身惡行、口惡行、意惡行，受不愛不喜不適意報，是謂處。
 If you do evil things with your body, words, and thoughts, and receive unloved, unpleased, and unfavorable retributions, this is called a place.
若身善行、口善行、意善行，受愛喜適意報，是謂處。
 If you perform good deeds with your body, your speech, and your mind, and receive love, joy, and favorable rewards, this is called a place.
若身惡行、口惡行、意惡行，成就謗聖人邪見行，緣邪見業因緣故，身壞命終墮惡道地獄，是謂處。
 If you do evil things with your body, words, and thoughts, and you slander saints and have wrong views, and due to wrong views, your body will break down and you will end up in the hells of the lower realms. This is called a place.
若身善行、口善行、意善行，成就不謗聖人正見行，緣正見業因緣故，身壞命終生善道天上，是謂處。
 If you perform good deeds with your body, speech, and mind, and do not slander saints, and have right views, and due to the causes of right views, your body will be destroyed and your life will be good in heaven. This is called a place.
若凡夫人故斷母命、故斷父[1]命、羅漢聲聞命、故破眾僧、故於如來身惡心出血，是謂處。
 If an ordinary woman has her mother's life cut off, her father's life is cut off, an Arhat's voice-hearer's life is cut off, the monks are killed, or the Tathagata's body becomes nauseated and bleeds, this is the place.
若凡夫人於是法外求餘尊勝、求餘受供養、求餘沙門婆羅門說正見、讚餘沙門婆羅門言是一切智一切見，是謂處。
 If a common lady then goes outside the law and asks for Yu Zunsheng, asks for Yu to receive offerings, asks for Yu Samana Brahman to explain the right view, and praises Yu Samana Brahman for saying that this is all wisdom and all views, this is the place.
若凡夫人於是法外，若有沙門婆羅門異緣實我世常，此實餘妄語，乃至非有如去非無如去涅槃，以異緣實為真實，是[2]謂處。
 If ordinary people are outside the law, if there are ascetics and Brahmans with different conditions, we are permanent in this world, and this reality is only a lie, and even if there is neither existence nor non-suchness, Nirvana is gone, and the alien conditions are regarded as real, this is the place [2].
若凡夫人以戒盜為淨、以邪緣求吉，墮地獄畜生餓鬼，受第八人身，是謂處。
 If an ordinary woman takes the abstinence from stealing as her purification and pursues evil causes for good luck, she will fall into the hells of beasts and hungry ghosts and receive the eighth human body, which is called this place.
若一轉輪聖王，若轉輪聖王生於中國，若轉輪聖王生尊貴家、若剎利大姓家、若婆羅門大姓家、若長者大姓家，若端正姝妙身相成就，若轉輪聖王生多財寶金銀珂貝珊瑚摩尼真珠琉璃、象馬車乘[＊]僮使、穀帛倉庫盈滿，是謂處。
 If there is a wheel-turning holy king, if the wheel-turning king is born in China, if the wheel-turning king is born into a distinguished family, if he is born into a Ksāri family, if he is born into a Brahmin family, if he is born into an elder family, if he is upright and has a wonderful body, If the wheel-turning holy king gives birth to many treasures, such as gold, silver, shells, corals, mani, pearls and glazed glass, like chariots and messengers [*], and his warehouses are overflowing with grain and silk, this is called a place.
若一如來、無所著、等正覺出世，若如來、無所著、等正覺生於中國，若如來、無所著、等正覺生尊貴家，剎利大姓家、婆羅門大姓家，端正姝妙身相成就，若如來、無所著、等正覺生多財寶家，有金銀[3]錢財玉貝、象馬車乘[＊]僮使、穀帛倉庫盈滿，是謂處。
 If a Tathagata with no possessions and other perfect enlightenment is born in China, if the Tathagata with no possessions and other perfect enlightenment is born in China, if the Tathagata with no possessions and other perfect enlightenment is born in a noble family, a family with a great surname of Ksāriya and a family with a great surname of Brahmin, If the Tathagata, without possessions, and other enlightened beings are born in a house with many treasures, including gold and silver [3] money and jade shells, elephants and chariots riding [*] children's messengers, and warehouses full of grain and silk, this is the place where the upright and wonderful body is achieved. .
若男子為轉輪聖王，若男子為如來、無所著、等正覺，若男子為天帝釋、為魔王、為梵王，是謂處。
 If a man is a wheel-turning sage king, if a man is a Tathagata, a no-attachment, and other enlightened beings, if a man is a god like Sakyamuni, a demon king, or a Brahma king, this is called the place.
復次如來說：
 Again the Tathagata said:
如此時地獄中住、如此時畜生中住、如此時餓鬼中住、如此時人中住、如此時天上住，是謂處。
 To dwell in the hells at this time, to dwell in the beasts at this time, to dwell in the hungry ghosts at this time, to dwell in the human beings at this time, and to dwell in the heavens at this time, is called a place.
何謂因？
 What is cause?
若業因貪、若業因恚、若業因癡，若業因不貪、若業因不恚、若業因不癡，是謂因。
 If the action is due to greed, if the action is due to hatred, if the action is due to delusion, if the action is due to non-greed, if the action is due to no hatred, if the action is not due to delusion, this is called the cause.
復次色有此因此方便、受想行識有此因此方便入初禪定，有此因此方便入第二第三第四禪定，斷惡法、成就善法，是謂因。
 This is the expedient for the formation of complex objects, the expedient for perceptions, thoughts, and consciousness to enter the first jhāna concentration, and the expedient for the second, third, and fourth jhāna to break away from evil dharma and achieve good dharmas. This is called the cause.
何謂報？
 What is retribution?
若業受業五道中受報，地獄、畜生、餓鬼、人、天色受想行識，是謂報。
 If you receive retribution in the five realms of karma, hell, animals, hungry ghosts, humans, and the sky, you will receive thoughts, actions, and knowledge, which is called retribution.
彼過去未來現在業受業處因報，如來如實知。
 The Tathagata knows the consequences of his past, future, and present deeds as they really are.
如是如來過去未來現在[4]受業處因報如實知、如實分別、如實解，如是緣慧知見解射方便，是名過去未來現在業受業處因報智如來力。
 Such a Tathagata knows the causes and consequences of the past, future and present karma, distinguishes them as they are, and interprets them as they really are. This is the power of the Tathagata who knows and interprets the causes and retributions of karma in the past, future and present.
何謂如來力？
 What is the power of Tathagata?
如來此處由智力尊自在勝尊最上無勝，善人大人如來如此力成就，所欲處如所欲盡所欲入定出定，是謂如來力。
 The Tathagata here is respected by the intellect, the self-sufficient, the supreme, the supreme, the unconquerable. The good and great Tathagata achieves it with such power. He can enter and exit concentration wherever he wants, and he can do whatever he wants. This is called the power of the Tathagata.
[5]◎
 [5]◎
◎[6]何謂他眾生他人根勝非勝智如來力？
 ◎[6] What is the power of the Tathagata, the superior wisdom of other beings and other people?
云何他眾生他人？
 Why are there other sentient beings?
除諸佛世尊，若餘眾生，是名他眾生他人。
 Apart from the Buddhas and World-Honored Ones, if there are any remaining living beings, they are called other living beings.
云何根？
 Yunhegen?
二十二根：
 Twenty-two:
眼根、耳根、鼻根、舌根、身根、男根、女根、命根、樂根、苦根、喜根、憂根、捨根、意根、信根、進根、念根、定根、慧根、未知欲知根、知根、已知根，是名根。
 Eye root, ear root, nose root, tongue root, body root, male root, female root, life root, happiness root, bitterness root, joy root, worry root, equanimity root, mind root, faith root, enterprising root, mindfulness root, concentration root, The root of wisdom, the root of unknown desire and knowledge, the root of knowledge, and the root of known knowledge are the name roots.
云何非勝根？
 Why is it not the root of victory?
若根不善，是名非勝根。
 If the root is not good, it is called a non-successful root.
云何勝根？
 Yunhe Shenggen?
若根善，是名勝根。
 If the root is good, it is the root of famous places.
復次非勝根，若根非是聖，是名非勝根。
 If the root is not a holy root, it is called a non-successful root.
復次勝根，若根聖，是名勝根。
 If the roots are holy, they are famous roots.
復次非勝根，若根聖軟，是名非勝根。
 Again, the root is not victorious. If the root is holy and soft, it is called the root of non-victory.
復次勝根，若根聖利，是名勝根。
 The root of victory again and again, if the root is holy, is the root of fame and victory.
如來於他眾生他人根勝非勝如實知，此眾生利根軟根善敬善解，恐後沈沒如金剛，以不聞法便退。
 The Tathagata knows truthfully about the superiority and non-superiority of other sentient beings. These sentient beings have sharp roots, soft roots, good respect and understanding, and fear that they will sink like diamonds and retreat without hearing the Dharma.
當有知法者，譬如[7]優鉢羅花池、波頭摩華池、拘頭摩華池、分陀利華池，若優鉢羅華、波頭摩華、拘頭摩華、分陀利華。
 There should be those who know the Dharma, such as [7] Upala Flower Pond, Bo Tou Mo Hua Pond, Kotou Mo Hua Pond, and Fentuoli Hua Pond. Tolihua.
有優鉢羅華、鉢頭摩華、拘頭摩華、分陀利華，從泥出未出水。
 There are Upala flowers, Botou Mo flowers, Kotou Mo flowers, and Phuntali flowers, which come out of the mud but do not come out of water.
有優鉢羅華、鉢頭[A1]摩華、拘頭摩華、分陀利華，從泥出與水等。
 There are Upala flowers, Botou [A1] flowers, Kotou flowers, Fentuoli flowers, which come out of mud and water, etc.
有優鉢羅華、鉢頭摩華、拘頭摩華、分陀利華，已出水空中住不著水。
 There are Upala flowers, Patou Mo flowers, Kotou Mo flowers, and Phuntali flowers. They have emerged from the water and cannot live in the sky.
如是如來他眾生他人根勝非勝如實知，此眾生利根軟根善敬善解，恐後沈沒如金剛，以不聞法便退，當有知法者。
 In this way, the Tathagata, other sentient beings, other people’s faculties are superior and non-superior, and they know it as it really is. These sentient beings have sharp faculties, soft faculties, good respect and good understanding, and fear that they will sink like diamonds. They will retreat without hearing the Dharma. There should be those who know the Dharma.
此眾生若根成就有斷母命、有斷父命、有斷阿羅漢聲聞命、有破眾僧、有於如來身惡心出血。
 If these sentient beings have the ability to achieve the goal, they may end their mother's life, their father's life, their arhat voice-hearer's life, their monks' lives, or they may have nausea and bleeding from the Tathagata's body.
此眾生若根成就，有於是法外若求餘尊勝，有求餘受供養者，謂餘沙門婆羅門能說正見，有讚歎餘沙門婆羅門此是一切智一切見。
 If these sentient beings have perfected their roots, if they are outside the law, if they seek the victory of my honor, and if they seek to be supported by others, they will say that I, the Brahmin, can speak the right view, and some will praise this Brahmin, who is all wisdom and all the views.
此眾生若根成就，有於是法外，若有餘沙門婆羅門異緣實我世常餘虛妄，乃至非有如去非無如去涅槃，[A2]此實餘虛妄，謂異緣實為真實。
 If these sentient beings have attained their roots, they will be outside the law. If there are remaining ascetics and Brahmans with different conditions, illusion will always remain in our world, and even if there is neither suchness nor nothingness to go to Nirvana, [A2] this reality will remain false, and it is said that the different conditions are real.
此眾生若根成就，有以戒盜為淨、邪緣求吉，墮地獄畜生餓鬼，受第八人身。
 If these living beings have perfected their roots and take the abstinence from stealing as a purification and seeking good fortune due to evil reasons, they will fall into hell, become beasts and hungry ghosts, and receive the eighth human body.
此眾生若根成就，有生剎利大姓家、婆羅門大姓家、居士大[8]姓家。
 If these living beings have perfected their roots, they will be born into families with great surnames: Ksriyas, Brahmins, and lay people.
此眾生若根成就，有生四[9]天王、三十三天、焰天、兜率天、化樂天、他化自在天。
 If these sentient beings have perfected their roots, they will be born into the Four Heavenly Kings, the Thirty-Three Heavens, the Flame Heaven, the Tusita Heaven, the Transformation Heaven, and the Other Transformation Heaven.
此眾生若根成就，有生梵天、梵輔天、梵眾天、大梵天。
 If these sentient beings achieve their roots, they will be born in the Brahma Heaven, the Brahma Auxiliary Heaven, the Brahma Heavens, and the Great Brahma Heaven.
此眾生若根成就，生光天、少光天、無量光天、光音天。
 If these living beings achieve their roots, they will be born in the light heaven, the less light heaven, the infinite light heaven, and the light sound heaven.
此眾生若根成就，生淨天、少淨天、無量淨天、遍淨天。
 If these living beings have perfect roots, they will be born in the Pure Heaven, the Lesser Pure Heaven, the Infinite Pure Heaven, and the Universal Pure Heaven.
此眾生若根成就，生實天、少實天、無量實天、果實天。
 If these living beings have perfect roots, they will be born in the Heaven of Reality, the Heaven of Less Reality, the Heaven of Infinite Reality, and the Heaven of Fruit.
此眾生若根成就，有生無想天。
 If these sentient beings have perfected their roots, they will be born without thoughts.
此眾生若根成就，有生無勝天、無熱天、善見天、妙善見天、阿迦膩吒天。
 If these sentient beings have perfected their roots, they will be born in the Invincible Heaven, the Indifferent Heaven, the Good Seeing Heaven, the Wonderful Good Seeing Heaven, and the Aga Ni Zha Heaven.
此眾生若根成就，有生空處天、識處天、不用處天、非想非非想處天。
 If these living beings achieve their roots, they will be born in a world of emptiness, a world of consciousness, a world of no use, and a world of neither thinking nor non-thinking.
此眾生若根成就，有離欲惡不善法有覺有觀離生喜樂，成就初禪行。
 If these sentient beings have perfected their faculties, they will be free from desires, evil and unwholesome dharmas, they will be aware, they will be aware of the freedom from birth and joy, and they will achieve the first practice of jhāna.
此眾生若根成就，有滅覺觀內正信一心，無覺無觀定生喜樂，成就二禪行。
 If these sentient beings have perfected their roots, they will have a single mind with correct faith in the contemplation of annihilation of awareness, and will be joyful without awareness and concentration, and will achieve the second level of Zen practice.
此眾生若根成就，有離喜捨行念智身受樂，如諸聖人說捨念樂行，成就第三禪行。
 If these sentient beings have attained the root, they can practice the practice of equanimity, mindfulness, wisdom, and experience happiness in their bodies, just as the saints said, and they can achieve the third Zen practice.
此眾生若根成就，有斷苦樂先滅憂喜，不苦不樂捨念清淨，成就四禪行。
 If these sentient beings have attained their roots, they will have the end of suffering and joy, and first eliminate sorrow and joy. They will have pure thoughts of neither suffering nor joy, and will achieve the four Zen practices.
此眾生若根成就，有離一切色想、滅瞋恚想，不思惟[1]若干想，成就無邊空處行。
 If these sentient beings achieve the goal, they will be free from all thoughts of color, eliminate thoughts of anger and anger, and will not think about [1] certain thoughts, and will achieve boundless emptiness.
此眾生若根成就，有離一切空處，成就無邊識處行。
 If these sentient beings have perfected their roots, they will be separated from all emptiness and achieve boundless consciousness.
此眾生若根成就，有離一切識處，成就不用處行。
 If these sentient beings have attained their faculties, they will have a place apart from all consciousness, and they will have no place to act if they attain attainment.
此眾生若根成就，有離一切不用處，成就非想非非想處行。
 If these sentient beings have perfected their roots, they will be free from all unnecessary uses and achieve non-thinking and non-non-thinking behavior.
此眾生若根成就，有受無量若干神足，能動大地，如以一為多以多為一，乃至梵天身得自在。
 If these sentient beings have perfected their roots, they will be able to receive immeasurable amounts of divine feet, and they can move the earth, just as one becomes many and many become one, and even the body of Brahma can be at ease.
此眾生若根成就，有天耳清淨過人，聞二種聲，人聲、非人聲。
 If these sentient beings have perfect faculties and have divine ears that are purer than humans, they can hear two kinds of sounds, human sounds and non-human sounds.
此眾生若根成就，有知他眾生他人心，有欲心如實知有欲心、無欲心如實知無欲心，乃至知有勝心如實知有勝心、無勝心如實知無勝心。
 If these sentient beings have perfected their roots, they will know the human mind of other beings, know the desire mind as it really is, know the desire mind as it really is, know the non-desire mind as it really is, and even know the victorious mind as it really is, know the victorious mind as it really is, and know the non-victory mind as it really is.
此眾生若根成就，有憶念若干宿命，念一生二生三生，乃至成就此行。
 If these sentient beings have perfected their faculties, they will remember certain fates, think about one life, two lives and three lives, and even achieve this.
此眾生若根成就，天眼清淨過人，見眾生生死好色惡色善道惡道卑勝，乃至如實知眾生所造業。
 If these living beings have perfected their faculties, and their heavenly eyes are extremely pure, they will be able to see the birth and death of all living beings, lustful, evil, good, evil, and humble, and even know the karma created by all living beings as they really are.
此眾生若根成就有上正決定，得須陀洹果、斯陀含果、阿那含果、得阿羅漢果。
 If these sentient beings have the highest and right determination based on their roots, they will obtain the Sotapanna fruit, the Stragami fruit, the Anagami fruit, and the Arahant fruit.
此眾生若根成就有力，由有力自在成就行。
 If these sentient beings have roots and become powerful, they will be able to achieve actions freely due to their powerful abilities.
此眾生若根成就無有斷母命，乃至由力自在成就行。
 If these sentient beings have the ability to achieve the goal of not having a mother, they will be able to achieve behavior by their own strength.
如來如此他眾生他人根勝非勝，如實選擇分別，緣慧知見解射方便，是名他眾生他人根勝非勝智如來力。
 The Tathagata has the ability to distinguish all sentient beings and others in a way that is not superior to them. He chooses to distinguish truthfully, and has wisdom, knowledge, insight, and expedients. This is called the power of the Tathagata.
何謂如來力？
 What is the power of Tathagata?
彼如來此處由智力尊、自在力勝力最勝最上無過者，善人大人如來此力成就，所欲處如所欲盡所欲出定入定，是謂如來力。
 The Tathagata here is the supreme, supreme and faultless one with the power of wisdom and freedom. The Tathagata, the good man and great master, has achieved this power. He can go wherever he wants, do whatever he wants, enter and exit concentration. This is called the power of the Tathagata.
何謂他眾生他人若干解智如來力？
 What is the power of the Tathagata to understand the wisdom of other sentient beings?
云何他眾生他人？
 Why are there other sentient beings?
除諸佛世尊，若餘眾生，是名他眾生他人。
 Apart from the Buddhas and World-Honored Ones, if there are any remaining living beings, they are called other living beings.
云何解？
 What's the explanation?
若心向彼，心至彼、尊上彼、解彼，是名解。
 If the mind is directed toward that person, the mind reaches that point, respects the other person, and understands the other person, this is called understanding.
如來他眾生他人，如實知若干解，此眾生有解卑、有解勝，眾生有解惡、有解善、有解生死、有解涅槃，眾生有解色、有解聲香味觸法，眾生有解剎利大姓、婆羅門大姓、居士大家，眾生有解四大天王天、三十三天、焰天、兜率天、化樂天、他化自在天，眾生有解梵天、梵輔天、梵眾天、[2]大梵天，眾生有解光天、少光天、無量光天、光音天，眾生有解淨天、少淨天、無量淨天、遍淨天，眾生有解實天、少實天、無量實天、果實天，眾生有解無想天，眾生有解無勝天、無熱天、善見天、妙善見天、阿迦膩吒天，眾生有解空處天、識處天、不用處天、非想非非想處天，眾生有解入初禪第二第三第四禪，眾生有解入空處定、識處定、不用處定、入非想非非想處定，眾生有解神足證智、有解天耳證智、有解心擇證智、有解憶念宿命證智、有解眾生生死證智，眾生有解上正決定得須陀洹果、斯陀含果、阿那含果、阿羅漢果，眾生有解由力尊自在，眾生若能解見斷母命、有斷父命、有斷阿羅漢聲聞命、有破壞於僧、有於如來身惡心出血，眾生若解有於是法外求餘尊勝求堪受供養者、有讚餘沙門婆羅門能說正見、讚餘沙門婆羅門此是一切智一切見；
 The Tathagata, other living beings, and other people, truthfully know several explanations. There are explanations for the inferiority of these living beings, and explanations for victory. There are explanations for the explanations for evil, explanations for good, explanations for life and death, and explanations for Nirvana. The great surnames of Ksriya, Brahmans, and lay people. All living beings have the understanding of the four heavenly kings, the Thirty-three Heavens, the Flame Heaven, the Tusita Heaven, the Transformation Heaven, and the Other Transformation Heaven. All living beings have the understanding of the Brahma Heaven, the Brahma Assistant Heaven, and the Brahma Heaven. Heaven, [2] Great Brahma Heaven, sentient beings have the Heaven of Jieguang, the Heaven of Shaoguang, the Heaven of Infinite Light, and the Heaven of Light and Sound, the living beings have the Heaven of Jieguang, the Heaven of Shaoyang, the Heaven of Infinite Pure, and the Heaven of Universal Pureness, and the living beings have the Heaven of Jieshi, the Tian of Shaoshi, The heaven of immeasurable reality, the heaven of fruits, the heaven where all living beings have the solution of no thought, the heaven where all living beings have the solution of no victory, the heaven of no heat, the heaven of good views, the heaven of wonderful good views, and the heaven of Aga Ni Zha, the heaven where all living beings have the solution of emptiness, the heaven of consciousness, The world of no use, the world of neither thought nor non-perception, sentient beings have the understanding to enter the first jhāna, the second, third, and fourth jhāna, and the sentient beings have the understanding to enter the concentration of the empty place, the place of consciousness, the place of no use, and the concentration of the place of neither thinking nor non-perception. , all living beings have the understanding of God's sufficient knowledge, the understanding of the heavenly ears to realize the wisdom, the understanding of the mind's choice to realize the wisdom, the understanding of the recollection of destiny to realize the wisdom, the understanding of the life and death of all living beings, and the understanding of all living beings to achieve the Sotapanna fruition with the right decision. The fruit of Tuogan, the fruit of Anagami, and the fruit of Arahant, all sentient beings have the understanding and freedom of power. If all sentient beings can understand and see the life of the mother, the life of the father, the life of the Arahant and the voice-hearer, the destruction of the Sangha, and the body of the Tathagata. Nausea and bleeding, if sentient beings understand that they are outside the law, seek the victory of Yu Zun, and are worthy of receiving offerings, praise the Brahman of Yu Samana for being able to express the right view, praise the Brahmin of Yu Samana for this all-wise wisdom and all-seeing;
眾生若[3]能有於是法外有沙門婆羅門，異緣實我世常，此實餘虛妄，乃至非有如去非無如去涅槃，此實餘虛妄；
 If sentient beings [3] can exist as recluses and brahmans outside the law, the reality of different conditions is that our world is permanent, but this reality is only false, and even if there is neither suchness nor nothingness to go to Nirvana, this reality is only false;
眾生若解有以戒盜為淨、邪緣求吉，墮地獄畜生餓鬼，受第八人身；
 If there are sentient beings who take the abstention from stealing as a means of purification and seeking good fortune for evil reasons, they will fall into the hells, beasts and hungry ghosts, and receive the eighth human body;
眾生若解有生剎利大姓家、婆羅門大姓家、居士大家；
 If sentient beings understand that there are living beings in the Ksriya family, the Brahmin family, and the lay people;
眾生若解生四天王天、三十三天、焰天、兜率天、化樂天、他化自在天；
 If sentient beings are reborn in the Four Heavens, the Thirty-Three Heavens, the Flame Heaven, the Tusita Heaven, the Transformation Heaven, and the Other Transformation Heaven;
眾生若解有生梵天、梵輔天、梵眾天、大梵天；
 If sentient beings understand the existence of Brahma Heaven, Brahma Assistant Heaven, Brahma Heavens, and Great Brahma Heaven;
眾生若解有生光天、少光天、無量光天、光音天；
 If sentient beings understand that there is a heaven of living light, a heaven of little light, a heaven of infinite light, and a heaven of light and sound;
眾生若解有生淨天、少淨天、無量淨天、遍淨天；
 If sentient beings understand that there is a Pure Heaven, a Few Pure Heavens, an Infinite Pure Heaven, and a Universal Pure Heaven;
眾生若解有生實天、少實天、無量實天、果實天；
 If sentient beings understand the reality of existence, the reality of less reality, the reality of immeasurable reality, and the reality of fruits;
眾生若解有生無想天；
 If all sentient beings understand the world of existence without thought;
眾生若解有生無勝天、無熱天、善見天、妙善見天、阿迦膩吒天；
 If sentient beings understand that there is a world without victory, a world without heat, a world with good views, a world with wonderful views of goodness, and a world of Aga Ni Zha;
眾生若解有生空處天、識處天、不用處天、非想非非想處天；
 If sentient beings understand that there is a place where there is space, there is a place where consciousness exists, there is a place where there is no use, there is a place where there is neither thought nor non-thought;
眾生若解有離欲惡不善法有覺有觀離生喜樂成就初禪行，眾生若解有滅覺觀內淨信一心無覺無觀定生喜樂成就二禪行，眾生若解有離喜捨行念知身受樂如諸聖人解捨念樂行成就三禪行，眾生若解有斷苦樂先滅憂喜不苦不樂捨念淨成就四禪行；
 If all sentient beings understand the existence of renunciation, evil and unwholesome dharmas, and have awareness and insight into renunciation, joy will be achieved in the first jhāna practice. If all living beings have awareness of cessation, awareness and insight into pure faith will lead to the second jhāna practice. The practice of equanimity and mindfulness, knowing that the body feels happiness, is like the saints who understand the practice of equanimity and the practice of happiness, and achieve the three Zen practices.
眾生若解有離一切色想滅瞋恚想不思惟若干想成就無邊空處行，有離一切空處成就無邊識處行，有離一切識處成就不用處行，有離一切不用處成就非想非非想處行；
 If all sentient beings understand that there are thoughts that are free from all forms, thoughts of annihilation, anger, and unthinking, a few thoughts will lead to boundless emptiness, actions that are free from all emptiness will lead to boundless consciousness, and those that are free from all consciousness will lead to unnecessary actions, and those that are free from all unnecessary actions will achieve non-thoughts. Don’t think about everything;
眾生若解有獲若干神足能動大地，以一為多以多為一，乃至梵天身自在；
 If sentient beings realize that they have acquired a number of gods, they can move the earth, and one becomes many and many become one, so that the body of Brahma can be at ease;
眾生若解有天耳清淨過人，聞二種聲：
 If a sentient being has a heavenly ear that is as pure as a human being, he can hear two kinds of sounds:
人、非人聲；
 Human and non-human voices;
眾生若解有他眾生他人知他眾生[4]心，有欲心如實知有欲心、無欲心如實知無欲心，乃至有勝心如實知有勝心、無勝心如實知無勝心；
 If sentient beings understand that there are other sentient beings and others know other sentient beings [4], the desire mind will be known as it really is, the desire mind will be known as it really is, the desireless mind will be known as the non-desire mind, and even the winning mind will be known as it really is, and the winning mind will be known as it is, and there will be no winning mind;
眾生若解有憶念若干宿命，憶念一身二身三身，乃至此成就行；
 If sentient beings can remember certain fates, remember one body, two bodies, and three bodies, and then achieve this;
眾生若解有天眼清淨過人，見眾生生死好色惡色、善道惡道、卑勝，乃至知眾生如所造業；
 If sentient beings understand that there are celestial eyes that are as pure as human beings, they can see the birth and death of sentient beings, their sexual desires, their good and evil paths, their inferiority and superiority, and even know that all sentient beings have the karma they have created;
眾生若解有上正決定得須陀洹果、斯陀含果、阿那含果、阿羅漢果；
 If sentient beings understand that there is a superior and correct determination, they can achieve the fruit of Sotapanna, Stragami, Anagami, and Arahat;
眾生若解由力尊自在；
 If all sentient beings understand and respect their own strength;
眾生若解無有斷母命；
 If all sentient beings understand that there is no life left by their mothers;
眾生若解無有乃至由力尊自在。
 If all sentient beings understand non-existence, they will be free and at ease.
如是如來他眾生他人若干解，如實選擇分別，緣慧知見解射方便，是名他眾生他人若干解智如來力。
 Thus, the Tathagata can understand how many sentient beings there are, choose to distinguish them as they really are, and have the wisdom to know, understand, and project.
何謂如來力？
 What is the power of Tathagata?
如來此處由智力尊自在力勝力最勝最上無過者，善人大人如來此力成就，所欲處如所欲盡所欲出定入定，是謂如來力。
 Here, the Tathagata has the supreme power of intellect, freedom, and freedom. The Tathagata, a good person, has achieved this power. He can go wherever he wants, do whatever he wants, and enter and exit concentration. This is called the power of the Tathagata.
何謂若干界無量界及世智如來力？
 What is the power of the Tathagata of the Infinite Realms of Certain Realms and World Wisdom?
云何若干界？
 How many realms are there?
色界、非色界，乃至十八界，如界品說，是名無量界。
 The form realm, the non-form realm, and even the eighteen realms are called the immeasurable realm according to the theory of realm.
云何世？
 Where is the cloud?
有二種世：
 There are two kinds of lives:
眾生世、行世。
 The world of living beings and the world of action.
云何眾生世？
 Why are all living beings in this world?
眾生謂五道中生：
 All living beings are said to be born in the five realms:
地獄、畜生、餓鬼、人、天中，是名眾生世。
 Hell, animals, hungry ghosts, humans, and heaven are all living beings.
云何行世？
 Where can I go in this world?
行謂五受陰：
 The five types of Yin are called:
色受陰、受想行識受陰，是名行世。
 Form is affected by Yin, and thoughts, thoughts, and consciousness are affected by Yin. This is called walking in the world.
如來於此若干無量界世如實知。
 The Tathagata knows these countless worlds as they really are.
如是如來若干界無量界及世，如實選擇分別，緣慧知見解射方便，是名若干界無量界世智如來力。
 The Tathagata has the power of the Tathagata's wisdom in countless realms and worlds. He chooses and differentiates according to the truth. He knows, understands, understands, and shoots expedients according to the truth. This is called the power of the Tathagata's wisdom in countless realms and worlds.
何謂如來力？
 What is the power of Tathagata?
如來此處智由力尊自在力勝力最勝最上無有過者，善人大人如來成就此力，所欲處如所欲盡所欲出定入定，是謂如來力。
 The Tathagata's wisdom here is based on the strength of the self-respecting power. The most victorious and supreme power is without fault. The Tathagata, a good person and a great person, has achieved this power. He can go wherever he wants, do whatever he wants, and enter and exit concentration. This is called the power of the Tathagata.
何謂至一切道智如來力？
 What is the power of the Tathagata, the All-Path Wisdom?
云何至一切道？
 Where does the cloud lead to all the ways?
無有一眾生一法一智一道能至一切道，唯有如來報法得名至一切道。
 There is no sentient being, one dharma, one wisdom, one path that can reach all the paths. Only the Tathagata's Dharma has the name to reach all the paths.
如來如實知至一切道，若成此道行，能牽至短命、久命；
 The Tathagata knows all the paths as they really are. If one practices this path, it can lead to a short life or a long life;
若成此道行，能牽至多病、少病；
 If you follow this path, you will be able to get sick more often and less sick;
若成此道行，能牽至卑賤、尊貴；
 If you follow this path, you can lead to humbleness and nobility;
若成此道行，能牽至醜陋、姝妙；
 If you follow this path, you can lead to ugliness and beauty;
若成此道行，能牽至少賤、多賤；
 If you practice this way, you can lead people as low as low or as low as possible;
若成此道行，牽至少威德、多威德；
 If you achieve this path, it will lead to at least mighty virtue and much mighty virtue;
若成此道行，牽至無智慧、有智慧；
 If you follow this path, you will be led to lack of wisdom and wisdom;
若成此道行，能牽至剎利大姓、婆羅門大姓、居士大家；
 If you achieve this path, you can lead to the great Ksriyas, Brahmins, and lay people;
若成此道行，牽至四天王天、三十三天、焰天、兜率天、化樂天、他化自在天；
 If you achieve this path, you will be led to the Four Heavens, the Thirty-Three Heavens, the Flame Heaven, the Tusita Heaven, the Transformation Heaven, and the Other Transformation Heaven;
多修行此道，牽至於梵天、梵輔天、梵眾天、大梵天；
 Practicing this path more will lead to Brahma Heaven, Brahma Assistant Heaven, Brahma Heavens, and Great Brahma Heaven;
多修行此道行，牽至於光天、少光天、無量光天、光音天；
 Practicing this path more will lead to the light heaven, the less light heaven, the infinite light heaven, and the light sound heaven;
多修行此道，牽至於淨天、少淨天、無量淨天、遍淨天；
 Practicing this path more will lead to the Pure Heaven, the Less Pure Heaven, the Infinite Pure Heaven, and the Universal Pure Heaven;
多修行此道，牽至實天、少實天、無量實天、果實天；
 Practicing this path more will lead to the Heaven of Reality, the Heaven of Less Reality, the Heaven of Infinite Reality, and the Heaven of Fruit;
多修行此道，牽至無想天；
 If you practice this way more, you will be led to the world of no thought;
多修行此道，牽至無勝天、無熱天、善見天、妙善見天、阿迦膩吒天；
 Practicing this path more often will lead you to the unbeatable heaven, the heatless heaven, the good seeing heaven, the wonderful and good seeing heaven, and the Aga Ni Zha heaven;
多修行此道，牽至空處天、識處天、不用處天、非想非非想處天；
 Practice this way more and lead to the place of emptiness, the place of awareness, the place of no use, and the place of neither thinking nor non-thinking;
多修行此道，能入初禪定二禪三禪四禪定；
 If you practice this way more, you will be able to enter the first, second, third, and fourth jhana concentration;
多修行此道，能入空處定、識處、不用處、非想非非想處定；
 If you practice this path more often, you will be able to enter concentration in the place of emptiness, the place of consciousness, the place of no use, and the place of neither thought nor non-perception;
多修行此道，得神足證智、得天耳證智、得心擇證智、得憶[1]念宿命證智、得眾生生死證智，此道苦難解、此道苦速解、此道樂難解、此道樂速解；
 If you practice this way more, you will gain the wisdom of divine sufficiency, the wisdom of heavenly ears, the wisdom of mind selection, the wisdom of memory [1] and the wisdom of thinking about destiny, the wisdom of life and death of all living beings, this way will solve the suffering, this way will solve the suffering quickly, this way The happiness of the Tao is difficult to understand, but the happiness of this Tao is easy to understand;
多修行此道，能上正決定，得須陀洹果、斯陀含果、阿那含果、阿羅漢果；
 If you practice this path more often, you will be able to make correct decisions and obtain the fruit of Sotapanna, Stragami, Anagami, and Arahant;
多修行[2]道，得由力尊自在。
 If you practice more [2], you will be able to be at ease with your strength.
眾生若行有斷母命、有斷父命、有斷阿羅漢聲聞命、有破眾僧、有於如來身惡心出血；
 If sentient beings act in such a way that their mother’s life is cut off, their father’s life is cut off, or an Arhat’s voice-hearer’s life is cut off, or the Sangha is destroyed, or the Tathagata’s body becomes nauseated and bleeds;
眾生有於是法外求餘尊勝、有求餘供養者、有求餘沙門婆羅門能說正見者、有讚餘沙門婆羅門言是一切智一切見眾生，若行有於是法外求餘沙門婆羅門異緣實我世常，此實餘虛妄；
 There are sentient beings who are outside the law and seek refuge in me, there are those who seek support from the remainder, there are those who seek the recluse Brahman who can speak the right view, and there are those who praise the recluse Brahman who speak of all wisdom and all seeing. It is true that my world is permanent, but this reality is only false;
我世非常，此實餘虛妄，乃至非有如去非無如去涅槃，此實餘虛妄，謂異緣[3]實為真實。
 Our world is very abnormal, and this reality is only false. Even if there is neither existence nor non-suchness, Nirvana is gone. This reality is only false. It is said that the alienation [3] is actually real.
眾生若行有以戒盜為淨、邪緣求吉，墮地獄畜生餓鬼，受第八人身。
 If living beings take the precept of stealing as a purification and pursue bad luck, they will fall into the hells, beasts and hungry ghosts, and receive the eighth human body.
眾生若行有生剎利大姓家、婆羅門大姓家、居士大家；
 If sentient beings are living in a Ksriya family, a Brahmin family, or a householder;
眾生若行有生四天王天、三十三天、焰天、兜率天、化樂天、他化自在天；
 If sentient beings are born in the Four Heavens, the Thirty-three Heavens, the Flame Heaven, the Tusita Heaven, the Transformation Heaven, and the Other Transformation Heaven;
眾生若行有生梵天、梵輔天、梵眾天、大梵天，有生光天、少光天、無量光天、光音天；
 If living beings go to the Brahma Heaven, the Brahma Assistant Heaven, the Brahma Heaven, the Great Brahma Heaven, the Birth Light Heaven, the Less Light Heaven, the Infinite Light Heaven, and the Light Sound Heaven;
眾生若行有生淨天、少淨天、無量淨天、遍淨天；
 If sentient beings live in the pure heaven of existence, the pure heaven of few, the pure heaven of immeasurable, and the pure heaven of all;
眾生若行有生實天、少實天、無量實天、果實天，有生無想天；
 If sentient beings act in the heaven of living beings, the heaven of little reality, the heaven of immeasurable reality, the heaven of fruits, or the heaven of living and non-thinking;
此眾生若行有生無勝天、無熱天、善見天、妙善見天、阿迦膩吒天；
 If these sentient beings are born in the unconquered heaven, the heatless heaven, the good-seeing heaven, the wonderful and good-seeing heaven, and the Aga Ni Zha heaven;
眾生若行有生空處天、識處天、不用處天、非想非非想處天；
 If all sentient beings are living in a place of emptiness, a place of consciousness, a place of no use, a place of neither thinking nor non-thinking;
眾生若行有離欲惡不善法有覺有觀離生喜樂成就初禪行，有滅覺觀內淨信一心無覺無觀定生喜樂成就二禪行，有離喜捨行念知身受樂如諸聖人解捨念樂行成就三禪行，有斷苦樂先滅憂喜不苦不樂捨念淨成就四禪行。
 If sentient beings practice evil and unwholesome dharmas, and have awareness and insight, they will achieve the first jhāna practice. If they have awareness of cessation, and have pure faith in the inner mind, without awareness and concentration, they will achieve joy and achieve the second jhāna practice. Just like the sages who practice equanimity and think about happiness, they achieve the three Zen practices, and when there is an end to pain and happiness, they first put an end to sorrow and joy, and when they are neither suffering nor happy, the pure thought of equanimity achieves the fourth Zen practice.
[4]眾生若行有離一切色想滅瞋恚想不思惟若干想成就無邊空處行，有離一切空處成就無邊識處行，有離一切識處成就不用處行，眾生若行有離一切不用處成就非想非非想處行。
 [4] If sentient beings are walking away from all forms, thinking about annihilation, anger, and not thinking about a few thoughts, they will achieve boundless space. If they are walking away from all emptiness, they will achieve boundless consciousness. Everything that is not used achieves neither thinking nor non-thinking.
眾生若行有受無量若干神足能動大地，以一為多以多為一，乃至梵天身得自在；
 If sentient beings act and experience immeasurable numbers of gods, they can move the earth, one becomes many and many become one, and even the body of Brahma becomes at ease;
有天耳清淨過人，聞二種聲：
 There is a person whose heavenly ears are so pure that he hears two kinds of sounds:
人、非人聲；
 Human and non-human voices;
有知他眾生他人心，有欲心如實知有欲心、無欲心如實知無欲心，乃至有勝心如實知有勝心、無勝心如實知無勝心；
 There are people who know other sentient beings and other people's hearts. They know the desire mind as it really is. They know the desire mind as it really is. They know the non-desire mind as it really is. They even know the victorious mind as it really is. They know the victorious mind as it really is.
若憶念無量若干宿命，一生二生三生，乃至成就法行；
 If you recall countless fates, two lives and three lives, and even achieve the Dharma;
若天眼清淨過人，觀眾生生死好色惡色善欲惡欲卑勝，乃至知眾生如所造業。
 If the celestial eye is extremely pure, it can observe life and death, lust, evil, good and evil desires, and even know that all living beings have the karma they have created.
眾生若行有得上正決定，得須陀洹果、斯陀含果、阿那含果、阿羅漢果。
 If all sentient beings have the right determination in their conduct, they will obtain the fruit of Sotapanna, Stragami, Anagami, and Arahat.
眾生若行為得由力尊自在。
 If all sentient beings can act with dignity and freedom.
眾生若行無有斷母命，乃至無有得由力尊自在。
 If sentient beings practice non-being, their mother's life will be cut off, and even non-being will be free to respect and be at ease.
如是如來至一切處道，如實選擇分別，緣慧知見解射方便，是名至一切處道智如來力。
 Thus the Tathagata reaches all places, chooses and distinguishes according to the truth, and knows, understands, interprets and shoots expedients with the help of wisdom. This is called the power of the Tathagata with wisdom and reaches all places.
何謂如來力？
 What is the power of Tathagata?
如來此處由智力尊自在力勝力最勝最上無過者，善人大人如來此力成就，所欲處如所欲盡所欲出定入定，是謂如來力。
 Here, the Tathagata has the supreme power of intellect, freedom, and freedom. The Tathagata, a good person, has achieved this power. He can go wherever he wants, do whatever he wants, and enter and exit concentration. This is called the power of the Tathagata.
何謂禪解脫定入[1]定垢淨起智如來力？
 What is the power of Zen, Liberation, Concentration, and [1] the Tathagata to purify defilements and arouse Wisdom?
云何禪？
 Yunhe Zen?
如比丘離欲惡不善法有覺有觀離生喜樂成就初禪行，滅覺觀內淨信一心無覺無觀定生喜樂成就二禪行，離喜捨行念[2]知身受樂如諸聖人解捨念樂行成就三禪行，斷苦樂先滅憂喜不苦不樂捨念淨成就四禪行，是名禪。
 For example, a bhikkhu who abstains from desires, evil and unwholesome dharmas, has awareness and contemplation of abstaining from the birth of joy, and achieves the first jhāna practice, and has pure faith in the cessation of awareness and contemplation, which results in the second jhāna practice without awareness and concentration, and achieves the second jhāna practice. All the saints realize the three practices of Zen by practicing equanimity and thinking about happiness. The elimination of pain and joy first eliminates sorrow, joy, neither pain nor joy, and the pure thought of equanimity accomplishes the fourth practice of Zen. This is called Zen.
云何解脫？
 How to be free?
色觀色，初解脫；
 Observation of form, initial liberation;
內無色想，外觀色，二解脫；
 There is no internal thought of form, external appearance, and two liberations;
淨解脫，三解脫；
 Pure liberation, three liberations;
離一切色想、滅瞋恚想、不思惟若[3]干想，成就無邊空處行，四解脫；
 Get rid of all thoughts of color, eliminate thoughts of anger and anger, and stop thinking about things [3], and achieve the four liberations by walking in boundless space;
離一切空處，成就無邊識處行，五解脫；
 Away from all emptiness, achieving boundless consciousness and the five liberations;
離一切識處，成就無所有處行，六解脫；
 Away from all consciousness, achieving the place of nothingness, the six liberations;
離一切不用處，成就非想非非想處行，七解脫；
 Get rid of all unnecessary uses, achieve non-perception, non-non-perception, and achieve the seven liberations;
離一切非想非非想處，成就滅受想行，八解脫。
 Get rid of all non-perceptions and non-perceptions, achieve the cessation of feelings and thoughts, and achieve the eight liberations.
是名解脫。
 It's called liberation.
云何定？
 How can it be decided?
有覺有觀定、無覺有觀定、無覺無觀定、空定無[4]相定無願定，是名定。
 There is awareness and concentration, there is no awareness and concentration, there is no awareness and concentration, and there is emptiness and concentration without [4] phase concentration without willing concentration, this is called concentration.
云何入定？
 How can I enter concentration?
入想定無想定、隨想[＊]定不隨想定、不共色定共色定、無勝定、一切入定，是名入定。
 Contemplation-free concentration, random-thinking [*] concentration, non-contemplation concentration, non-common-material concentration, common-material concentration, non-victory concentration, all entering concentration, this is called entering concentration.
云何垢？
 What dirt is there?
欲垢、瞋恚垢、愚癡垢、煩惱垢、障蓋繫縛惡行垢，及餘垢法，若禪解脫定入定垢，不淨不起[5]不清不妙污染業無光明，是名垢。
 The dirt of desire, the dirt of anger, the dirt of ignorance, the dirt of afflictions, the dirt of obstruction and binding of evil deeds, and the remaining dirt. If the meditation is liberated from concentration and enters the dirt of concentration, it will be impure. [5] Unclear and bad pollution karma has no light. This is called dirt. .
云何淨？
 Yun He Jing?
若欲盡、瞋恚盡、愚癡盡、[6]煩惱盡、障蓋繫縛惡行盡，及餘垢法盡，若禪解脫定入定無垢淨，起清妙不污染業有光明，是名淨。
 If desires, anger, hatred, ignorance, [6] worries, obstructions, and evil deeds are exhausted, and the remaining filthy dharmas are exhausted, if meditation is liberated and the concentration is untainted and pure, there will be pure and wonderful uncontaminated karma, and there will be light. This is called purity. .
云何起？
 Where did the cloud come from?
如初禪起心入二禪、如初禪起心入三禪、如初禪起心入四禪，如二禪起心入三禪、如二禪起心入四禪，如三禪起心入四禪，是名起。
 Just as the mind in the first jhana leads to the second jhana, the mind in the first jhana leads to the third jhana, the mind in the first jhana leads to the fourth jhana, the mind in the second jhana leads to the third jhana, the mind in the second jhana leads to the fourth jhana, the mind in the third jhana leads to the fourth jhana. , is the name.
復次若淨即是起，若起即是淨，是謂淨起。
 Again, if it is pure, it is arising; if it is arising, it is pure, which is called pure arising.
彼如來於禪解脫定入定垢淨起如實知。
 That Tathagata is liberated from Zen and has entered into concentration to purify the defilements and know it as it really is.
如是如來於禪解脫定入定垢淨起，選擇分別，緣慧知見解射方便，是名禪解脫定入定垢淨起智如來力。
 Such a Tathagata is freed from concentration in meditation, purified from concentration and defilements, chooses to distinguish, and knows and shoots expedients with the help of wisdom. This is called the power of the wisdom of the Tathagata, liberation from concentration in meditation, purification from concentration and defilements.
何謂如來[7]力？
 What is the power of Tathagata [7]?
如來此處智力由尊自在力勝力最勝最上無過者，善人大人如來[8]此力成就，所欲處如所欲盡所欲出定入定，是謂如來力。
 The Tathagata's intelligence here is based on the power of respect for freedom, the most powerful, the most superior, the Tathagata. [8] This power is achieved by the Tathagata. He can go wherever he wants, do whatever he wants, and enter and exit concentration. This is called the power of the Tathagata.
何謂憶念宿命智證如來力？
 What is the power of remembering destiny and realizing the wisdom of the Tathagata?
如來憶念自及他若干宿命，憶念若一生二生三生四生五生，若十二十三十四十五十百生，若千生百千生無量百生無量千生，若劫成、若劫壞、若劫成壞，若無量劫成、無量劫壞、無量劫成壞，我本在彼，如是名、如是姓、如是生、如是飲食、如是命，如是命長短、如是受苦樂，從彼終生彼、從彼終生此。
 The Tathagata recalls the fates of himself and others, such as one life, two lives, three lives, four lives, five lives, ten, twenty, thirty, forty, five hundred lives, thousands of lives, hundreds of thousands of lives, countless hundreds of lives, countless thousands of lives, such as kalpas. If it is completed, if it is destroyed for countless kalpas, if it is completed or destroyed for countless kalpas, if it is completed or destroyed for countless kalpas, if it is completed or destroyed for countless kalpas, I am originally there, with such a name, such a surname, such a life, such a diet, such a life, such a length of life, such a Suffering and joy will last from this to that, and from there to this.
成就行憶念若干宿命，如人從自聚落至他聚落，在彼聚落若行若住若坐若語若默，從彼聚落至餘聚落，在彼聚落若行若住若坐若語若默，從彼聚落至餘聚落，若行若住若坐若語若默。
 Achievements and actions recall certain fates, like a person moving from his own community to another community. In that community, he walks, stays, sits, speaks, and is silent. From that community to the other community, he walks, stays, sits, speaks, and is silent. , from that settlement to the other settlements, walking, staying, sitting, talking, and silent.
此人後時來至自聚落，憶念前一切聚落不以為難，我從自聚落至他聚落，我在彼聚落如是行如是住如是坐如是語如是默，我從彼聚落至餘聚落，我在彼聚落如是行如是住如是坐如是語如是默，我從彼聚落復至餘聚落，如是行如是住如是坐如是語如是默，我還至自聚落。
 This person comes to his own village from time to time, and it is not difficult to recall all the previous settlements. I went from my own settlement to the other settlement, and I walked like this, lived like this, sat like this, spoke like this, and remained silent in that settlement. I went from that settlement to the other settlements. Walking like this, living like this, sitting like this, talking like this, and being silent, I returned from that settlement to the other settlements. Walking like this, staying like this, sitting like this, talking like this, and silent, I returned to my own settlement.
如是如來憶念自及他無量若干宿命，憶念若一生二生三生，乃至此成就行。
 Thus the Tathagata remembers his and his countless fates, remembers one life, two lives and three lives, and achieves this.
如是如來憶念宿命智證，如實選擇分別，緣慧知見解射方便，是名憶念宿命智證如來力。
 The Tathagata remembers the wisdom and realization of fate, chooses and distinguishes truthfully, and knows the wisdom of understanding and shooting. This is the power of the Tathagata who remembers the wisdom and realization of fate.
何謂如來力？
 What is the power of Tathagata?
如來此處由智力尊自在力勝力最勝最上無過者，善人大人此如來力成就，所欲處如所欲盡所欲出定入定，是謂如來力。
 Here, the Tathagata has the power of wisdom, freedom, and self-control. He is the most victorious and has no fault. Good people, great people, this power of the Tathagata is accomplished. He can go wherever he wants, do whatever he wants, and enter and exit concentration. This is called the power of the Tathagata.
何謂眾生生死智證如來力？
 What is the power of the Tathagata to realize the wisdom of life and death of all living beings?
如是如來以天眼清淨過人，見眾生生死好色惡色、善道惡道、卑勝，知眾生如所造業，眾生身惡行、口惡行、意惡行，成就謗聖人邪見行，緣邪見業故，身壞命終墮惡道地獄、畜生、餓鬼。
 The Tathagata, with his pure eyes, sees the birth and death of all sentient beings, their lustful and evil forms, their good and evil paths, and their inferiority. He knows that all sentient beings have karma that they have created, and that all sentient beings have bad deeds of body, speech, and mind. Due to wrong views and karma, the body will be destroyed and life will eventually fall into the evil realms of hell, animals, and hungry ghosts.
此眾生身善行、口善行、意善行，成就不謗聖人正見行，緣正見業故，身壞命終生善道天上、人中。
 These sentient beings have good deeds of body, speech, and mind, and have achieved right views and deeds in not slandering saints. Due to their right views, their bodies will be destroyed and their lives will be good in heaven and among people.
如是天眼清淨過人，見眾生生死好色惡色、善道惡道、卑勝，知眾生如所造業。
 Such celestial eyes are so pure that they can see the birth and death of all living beings, their lusts, their good and evil paths, their inferiority and their triumphs, and they know that all living beings have the karma they have created.
如聚落城邑中有高臺，清淨眼人在臺上住，見東方眾生西方往來周旋、見西方眾生東方往來周旋、見南方眾生北方往來周旋、見北方眾生南方往來周旋、[9]自見臺邊人出入往反周旋。
 For example, if there is a high platform in a settlement city, and people with pure eyes live on the platform, they can see beings in the east going to and fro in the west, they can see beings in the west going and going in the east, they can see beings in the south and in the north, they can see beings in the north and they can see the platform. People on the side come in and out and deal with it.
如是如來天眼清淨過人，見眾生生死好色惡色、善道惡道、卑勝，乃至知眾生如所造業。
 The Tathagata's heavenly eyes are so pure that they can see the birth and death of all sentient beings, their lusts, their good and evil ways, their inferiority and triumph, and even know that all sentient beings have the karma they have created.
如是如來眾生生死智證，如實選擇分別，緣慧知見解[10]射方便，是名眾生生死智證如來力。
 The Tathagata has the wisdom and realization of the birth and death of all living beings. He chooses and distinguishes according to the truth. He knows and understands the wisdom of reason [10] and shoots expedients. This is called the Tathagata's power of the wisdom and realization of the birth and death of all living beings.
何謂如來力？
 What is the power of Tathagata?
如來此處由智力尊自在力勝力最勝最上無過者善人大人。
 The Tathagata here is a good person who has wisdom, freedom, and victory. He is the most victorious and has no faults.
如來此力成就，所欲處如所欲盡所欲出定入定，是謂如來力。
 The power of the Tathagata is achieved. He can go wherever he wants, do whatever he wants, and enter and leave concentration. This is called the power of the Tathagata.
何謂有漏盡智如來力？
 What does it mean to have outflows and exhaust the power of the Tathagata Wisdom?
何謂有漏？
 What is a leak?
七漏：
 Seven leaks:
見斷漏、忍斷漏、親近斷漏、遠離斷漏、調伏斷漏、戒斷漏、思惟斷漏，是名漏。
 Seeing the drain, enduring the drain, getting close to the drain, staying away from the drain, taming the drain, abstaining from the drain, and thinking about the drain are called drains.
云何盡漏？
 Why is everything missing?
若漏盡、緣盡、調伏緣、調伏離、正離、捨、吐、斷、出，是名漏盡。
 If the outflow is exhausted, the condition is exhausted, the condition is tamed, the condition is tamed away, the right separation is removed, the outflow is eliminated, the condition is extinguished, the condition is extinguished, it is expelled, it is called the outflow.
如是如來身及他漏盡如實知，如泉水清淨不濁，[1]若彼若有沙石螺蜯黿龜魚鼈於中遊行，於泉水邊清淨眼人見彼明了。
 Thus the Tathagata's body and all his outflows are known as they really are, just like spring water that is pure and not turbid. [1] If there are sand, rocks, snails, turtles, fish, and turtles swimming in the middle, and those with pure eyes by the spring water can see it clearly.
若沙石螺蜯黿龜魚鼈於中遊行，彼人見此沙石螺蜯黿龜魚鼈於中遊行。
 If there are snails, snails, turtles, fish and turtles parading in the middle of the sand and rocks, the other person sees the snails, snails, turtles, fish and turtles parading in the middle.
如是如來自及他漏盡如實知。
 It is as it comes from and as it is, it is known as it is.
如是如來漏盡[2]智，如實[3]選擇分別，緣慧知見解射方便，是名有漏盡智如來力。
 The Tathagata has wisdom that has eliminated all outflows [2], chooses and differentiates as it is [3], and knows and interprets and shoots expedients with the wisdom of reason. This is called the power of the Tathagata with the wisdom that eliminates all outflows.
何謂如來力？
 What is the power of Tathagata?
此處由智力尊自在力勝力最勝最上無過者，善人大人如來此力成就，[4]所欲處如所欲盡所欲出定入定，是謂如來力。
 Here, the power of wisdom, respect, and freedom is the most victorious and supreme, the Tathagata. This power is accomplished by the Tathagata.
此是如來十力。
 These are the ten powers of the Tathagata.
云何十二智性？
 Why are there twelve intelligences?
如世尊說：
 As the Blessed One said:
諸比丘！當說十二智性。
 Monks! Let’s talk about the twelve intelligences.
諦聽諦聽，善受善思惟，我當說。
 Listen carefully, listen carefully, receive well and think well, I will speak.
比丘言：
 Bhikkhu said:
如是。
 If so.
諸比丘至心聽。
 Bhikkhus listen with all your heart.
世尊如是說：
 The World Honored One said:
何等十二智？
 What twelve wisdoms?
比丘！此苦聖諦，先未聞法，我生智生眼生覺生明生術生慧生解。
 Bhikkhu! This noble truth of suffering, before I heard the Dharma, I gave birth to wisdom, eyes gave birth to awareness, brightness gave birth to skill, wisdom gave birth to interpretation.
諸比丘當知，此苦聖諦，先未聞法，生智生眼生覺生明生術生慧生解。
 Bhikkhus, you should know that this noble truth of suffering, before you hear the Dharma, produces wisdom, produces eyes, produces awareness, produces understanding, produces skill, produces wisdom, produces interpretation.
比丘！我知此苦聖諦已，先未聞法，生智生眼生覺生明生術生慧生解。
 Bhikkhu! I know this noble truth of suffering. Before I heard the Dharma, I gave birth to wisdom, eyes, awareness, and knowledge, skill, and wisdom.
比丘！此集聖諦，先未聞法，我生智生眼生覺生明生術生慧生解。
 Bhikkhu! This collection of noble truths, before I heard the Dharma, I gave birth to wisdom, eyes gave birth to awareness, brightness gave birth to skill, wisdom gave birth to interpretation.
諸比丘當知，此集聖諦當斷，先未聞法，生智生眼生覺生明生術生慧生解。
 Bhikkhus, you should know that this collection of noble truths should be judged. Before you hear the Dharma, wisdom will arise, eyes will arise, awareness will arise, clarity will arise, skill will arise, wisdom will arise, and interpretation will arise.
比丘！我斷此集聖諦已，先未聞法，生智生眼生覺生明生術生慧生解。
 Bhikkhu! I have concluded this collection of noble truths. Before I heard the Dharma, I gave birth to wisdom, eyes, awareness, and understanding.
比丘！此滅聖諦，先未聞法，我生智生眼生覺生明生術生慧生解。
 Bhikkhu! This noble truth of annihilation, before I hear the Dharma, I am born with wisdom, eyes are born, awareness is born, brightness is born, skill is born, wisdom is born, and interpretation is born.
諸比丘！當證此滅聖諦，先未聞法，生智生眼生覺生明生術生慧生解。
 Monks! When you realize this noble truth of annihilation, before you hear the Dharma, your eyes will give birth to wisdom, your eyes will be born, your awareness will be born, your art will be born, your skill will be born, your wisdom will be born, and your understanding will be born.
比丘！我證此滅聖諦已，先未聞法，生智生眼生覺生明生術生慧生解。
 Bhikkhu! I have realized this noble truth of annihilation. Before I heard the Dharma, I gave birth to wisdom, eyes, and awareness.
比丘！此道聖諦，先未聞法，我生智生眼生覺生明生術生慧生解。
 Bhikkhu! This holy truth, before I hear the Dharma, I am born with wisdom, my eyes are born, awareness is born, my understanding is born, my skills are born, my wisdom is born, and I understand.
諸比丘！當修此道聖諦，先未聞法，生智生眼生覺生明生術生慧生解。
 Monks! When cultivating this holy truth, before you hear the Dharma, wisdom arises, eyes arise, awareness arises, clarity arises, skill arises, wisdom arises, and interpretation arises.
比丘！我修此道聖諦已，先未聞法，生智生眼生覺生明生術生慧生解。
 Bhikkhu! I have already cultivated this noble truth. Before I heard the Dharma, I gave birth to wisdom, eyes, awareness, and understanding.
比丘！此四聖諦三分十二行，我若不如實知者，不得無上正覺，亦不說言得。
 Bhikkhu! These Four Noble Truths are divided into twelve lines. If I do not know them as they really are, I will not be able to achieve supreme enlightenment, nor will I be able to explain them.
比丘！此四聖諦三分[5]十二行，我如實知故，今得無上正覺，亦說言得。
 Bhikkhu! Because I know these three parts[5] and twelve lines of the Four Noble Truths as they really are, I have now attained the supreme enlightenment, and I have also attained it by expounding it.
是名十二智性。
 It is called the Twelve Intelligences.
云何四十四智性？
 Why is there forty-four intelligences?
如世尊說：
 As the Blessed One said:
比丘！我當說四十四智性。
 Bhikkhu! I should say forty-four intelligences.
諦聽諦聽，善受善思惟，我當說。
 Listen carefully, listen carefully, receive well and think well, I will speak.
[6]比丘言：
 [6] Bhikkhu said:
如是。
 If so.
世尊！諸比丘至心聽。
 World Honored One! Bhikkhus listen with all your heart.
世尊如是說：
 The World Honored One said:
何等四十四智？
 What kind of forty-four wisdom?
如是比丘！知[7]老死、知老死集、知老死滅、知老死滅道，生、有、取、愛、受、[8]觸、六入、名色、識，知行、知行[9]集、知行滅、知行滅道。
 Such a bhikkhu! Knowledge [7] old age and death, knowledge of old age and death, knowledge of old age and death, knowledge of old age and death, the path, birth, existence, grasping, love, feeling, [8] contact, six sense organs, name and form, consciousness, knowledge and action, knowledge and action [9] set, Knowing and doing is destroyed, knowing and doing is the way.
云何比丘知老死？
 How can a bhikkhu know old age and death?
云何老？
 How old is Yun?
謂諸眾生，諸眾[10]中衰耗戰掉面皺諸根熟命促行故，是名老。
 It is said that among all sentient beings, all living beings [10] are in the process of decay, war, loss of face, wrinkles, and the reason why their roots are mature and life-promoting is promoted. This is called old age.
云何死？
 Yun He died?
謂諸眾生，諸眾生終[11]沒死盡除壞捨陰，此物變異離世，是名死。
 It is said that all sentient beings, all sentient beings [11] have no death. The yin of destruction is eliminated. This thing mutates and leaves the world. This is called death.
比丘！如是知老死。
 Bhikkhu! This is how you know old age and death.
云何比丘知老死集？
 How can a bhikkhu know the gathering of old age and death?
如比丘以生集知老死集，如是比丘知老死集。
 Just as a bhikkhu knows the set of old age and death through the set of birth, so a bhikkhu knows the set of old age and death.
云何比丘知老死滅？
 How can a bhikkhu know that he will age, die, and perish?
如比丘以生滅知老死滅，如是比丘知老死滅。
 Just as a bhikkhu knows aging and death through birth and death, so a bhikkhu knows aging and death.
云何比丘知老死滅道？
 How can a bhikkhu know the path of old age and death?
如比丘如實知八聖道：
 For example, a bhikkhu knows the Eightfold Noble Path as it really is:
正見、正覺、正語、正業、正命、正[12]進、正念、正定，如是比丘知老死滅道。
 Right view, right awareness, right speech, right action, right livelihood, right [12] progress, right mindfulness, and right concentration, this is how a bhikkhu knows the path of old age and death.
比丘若知老死、知老死集、知老死滅、知老死滅道，此是法智。
 If a bhikkhu knows old age and death, knows the gathering of old age and death, knows the cessation of old age and death, and knows the path of old age and death, this is Dharma wisdom.
比丘於現在智明了常解，以過去未來而取比類。
 A bhikkhu understands the ordinary things in the present and draws analogies between the past and the future.
如過去沙門婆羅門，已知老死、已知老死集、已知老死滅、已知老死滅道，彼一切已知，如我自知；
 Just like the Brahmins of the past, who knew old age and death, knew the set of old age and death, knew the cessation of old age and death, and knew the path of old age and death, all of them were known, just like I know myself;
如未來沙門婆羅門，當知老死苦、當知老死集、當知老死滅、當知老死滅道，彼一切當知，如我自知。
 Just like the future ascetics and Brahmins, they should know the suffering of old age and death, the set-up of old age and death, the cessation of old age and death, and the path of old age and death. They should know all this, just as I know myself.
此是比智。
 This is Bi Zhi.
比丘！若二智明了，[13]謂法智、比智，是謂比丘見解具足，得堪忍、得勝法、得無畏，向此法調伏、知此法調伏、見此[14]法調伏，學知學術流向法，於梵淨行必能常住，於甘露門解射自在。
 Bhikkhu! If the two kinds of wisdom are clear, [13] it is called Dharma wisdom and Bi wisdom. It means that the bhikkhu has sufficient insight, can endure it, has gained the method of victory, has gained fearlessness, has tamed this method, knows this method to tame it, and has seen this [14] method tamed it. , learn to know the academic flow of Dharma, you will be able to abide in the pure conduct of Brahma, and be free in the nectar gate.
云何比丘生、有、取、愛、受、觸、六入、名色、識知行。
 Yunhe bhikkhu gives rise to existence, grasping, craving, feeling, contact, six sense organs, name and form, consciousness, knowledge and conduct.
云何行？
 Where can I go?
三行：
 Three lines:
身行、口行、意行，是名行，如是比丘知行。
 The conduct of the body, the conduct of speech, and the conduct of mind are called conduct, and such a bhikkhu knows conduct.
云何比丘知行集？
 How can a bhikkhu know and practice a collection?
如比丘以無明集知行集，如是比丘知行集。
 Just as a bhikkhu knows and conducts through ignorance, so a bhikkhu knows and conducts together.
云何比丘知行滅？
 How can a bhikkhu know that one's actions have ceased?
如比丘以無明滅知行滅，如是比丘知行滅。
 Just as a bhikkhu knows the cessation of action by the cessation of ignorance, so a bhikkhu knows the cessation of action.
云何比丘知行滅道？
 How can a bhikkhu know and practice the Tao?
如比丘如實知八聖道：
 For example, a bhikkhu knows the Eightfold Noble Path as it really is:
正見、正覺、正語、正業、正命、正[＊]進、正念、正定，如是比丘知行滅道。
 Right view, right awareness, right speech, right action, right livelihood, right [*] progress, right mindfulness, and right concentration, this is how a bhikkhu knows and practices the path.
比丘！如是知行、知行集、知行滅、知行滅道，是謂法智。
 Bhikkhu! Such knowledge of action, knowledge of action gathering, knowledge of action cessation, and knowledge of action leading to the path are called Dharma wisdom.
比丘！於現在智明了常解，以過去未來而取比類。
 Bhikkhu! Be wise and understand the common understanding in the present, and make analogies with the past and future.
如過去沙門婆羅門，已知行、已知行集、已知行滅、已知行滅道，彼一切已知，如我自知；
 Just like the recluses and brahmans of the past, they knew the conduct, the collection of conduct, the cessation of conduct, and the path of conduct. All these are known, just like I know myself;
如未來沙門婆羅門，當知行、當知行集、當知行滅、當知行滅道，若一切當知，如我自知。
 Just like the future ascetics and Brahmins, you should know the conduct, the collection of conduct, the cessation of conduct, and the path of conduct. If everything should be known, just like I know it myself.
是名比智。
 His name is Bi Zhi.
比丘！[＊]若二智明了，謂法智、比智，是謂比丘見解具足，得堪忍、得勝法、得無畏，向此法調伏、知此調伏、見此法調伏，學知學術成就流向法，於梵淨行法必能常住，於甘露門解射自在。
 Bhikkhu! [*] If the two kinds of wisdom are clear, they are called Dharma wisdom and Bi wisdom. It means that a bhikkhu has sufficient insight, has gained endurance, has gained the method of victory, has gained fearlessness, has tamed this method, knows this taming, has seen this method tamed, and has learned academic knowledge. If you achieve the flow of Dharma, you will be able to abide in the pure practice of Brahma and be free in the nectar gate.
是名四十四智性。
 This is called the forty-four intelligences.
云何七十七智性？
 Why is there seventy-seven intelligences?
如世尊說：
 As the Blessed One said:
諸比丘！我當說七十七智性。
 Monks! I should say seventy-seven intelligences.
諦聽諦聽，善受善思惟，我當說。
 Listen carefully, listen carefully, receive well and think well, I will speak.
比丘言：
 Bhikkhu said:
如是。
 If so.
世尊！諸比丘至心聽。
 World Honored One! Bhikkhus listen with all your heart.
世尊如是說：
 The World Honored One said:
云何七十七智？
 What is the seventy-seven wisdom?
無明緣行智、無無明[1]無行智，如過去無明緣行智、無無明無行智，如未來無明緣行智、無無明無行智，若法住智，彼亦盡法、變法、離欲法、滅法，乃至生緣老死智、無生無老死智，如過去生緣老死智、無[2]生無老死智，未來[3]生緣老死智、無生無老死智，若彼法住智，亦盡法、變法、離欲法、滅法。
 There is no wisdom of action without clear reason, there is no wisdom of action without reason. [1] There is no wisdom of action, just like the wisdom of action without clear reason in the past, there is no wisdom of action without reason of ignorance, just like the wisdom of action without reason of ignorance in the future, there is no wisdom of action without reason of ignorance, if the wisdom of Dharma abides , he also eliminates the Dharma, the reforming Dharma, the Dharma of separation from desire, the Dharma of cessation, and even the wisdom of birth, aging and death, the wisdom of no birth, old age and death, such as the wisdom of birth, aging and death in the past, the wisdom of no [2] birth, old age and death, and the wisdom of birth, old age and death in the future [3]. Wisdom, the wisdom of no birth, no old age and death, if the Dharma abides in wisdom, it is also the Dharma of cessation, the Dharma of transformation, the Dharma of separation from desire, the Dharma of cessation.
是名七十七智性[4](智品竟)。
 This is called Seventy-Seven Intelligences[4] (Zhipinjing).
舍利弗阿毘曇論卷[5]第十一
 Volume 11 of Shariputra Abhitan Treatise [5]
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2.5 - the pratītya-samutpādaḥ: dependent origination 12ps

T1548 舍利弗阿毘曇論卷/篇章 十二
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 12
舍利弗阿毘曇論卷[6]第十二
 Volume 12 of Shariputra Abhitan Treatise [6]
姚秦[＊]罽賓三藏[＊]曇摩耶舍共[＊]曇摩崛多[＊]等譯
 Translated by Yao Qin [*] Jibin Sanzang [*] Tamaya Shegong [*] Tanmo Juduo [*] and others
非問分緣品第五
 The fifth of non-karma products
善緣方便善緣解。
 Good karma is facilitated by good karma.
有緣方便聖忍非智，有緣方便聖智非忍，有緣方便受問答，因俱生法，若因此有此、若無因無此、若此生有此生、若此滅有此滅。
 The sage's patience with predestined expediency is not wisdom. The sage's wisdom with predestined expediency is not forbearance. The sage's wisdom with predestined expediency is not forbearance. There is the question and answer of the predestined expedient. Because of the co-occurrence, if there is this, if there is no reason, there is no such. If there is this birth in this life, if there is this cessation, there will be this cessation.
若無明緣行乃至生緣老死，憂悲苦惱苦聚成就，如是純苦具足。
 If there is no clear predestined behavior and even birth, old age and death, sorrow, sorrow, suffering, and suffering will be accumulated, this is pure suffering.
無明滅則行滅，乃至生滅則老死憂悲苦惱聚滅。
 When ignorance dies, action dies, and when birth and cessation cease, old age, death, sorrow, and suffering gather and annihilate.
如是苦聚滅，是緣方便成就。
 If the accumulation of suffering is eliminated, this is the achievement of convenient conditions.
若彼於過去緣疑惑：
 If he has doubts about past conditions:
我過去有、我非過去有？
 Did I have it in the past, or did I not have it in the past?
何姓過去有、何因過去有？
 What surname existed in the past and why did it exist in the past?
若於未來緣疑惑：
 If you have doubts about your future fate:
我未來有，乃至何因未來有？
 I have a future, and why do I have a future?
若彼[7]因緣疑惑：
 If he [7] has doubts about causes and conditions:
我云何有、我云何非有？
 Why does my cloud exist? Why does my cloud not exist?
何因有、何[8]生處？
 Why does it exist and where does it [8] originate?
此眾生從何來、去至何處？
 Where do these sentient beings come from and where do they go?
若於佛疑惑：
 If you have doubts about Buddha:
是佛世尊、非佛世尊？
 Is he the Buddha or not the Buddha?
世尊善說法、世尊不善說法？
 The Blessed One is good at teaching the Dharma, and the Blessed One is not good at teaching the Dharma?
世尊聲聞眾善趣、世尊聲聞眾不善趣？
 The world-honored voice-hearers are all good, and the world-honored voice-hearrs are all unwholesome?
行常行、無常行？
 Ordinary behavior or impermanent behavior?
苦[9]行、非苦[10]行？
 Suffering [9] karma, non-suffering [10] karma?
我法、非我法？
 My law or not my law?
寂靜涅槃、非寂靜涅槃？
 Silent Nirvana or non-silent Nirvana?
有與、無與？
 With and or without?
有施、無施？
 With giving or without giving?
有祀、無祀？
 With or without sacrifice?
有善惡業果報、無善惡業果報？
 Is there any result of good or evil karma or no result of good or evil karma?
有今世、無今世？
 Is there this life or not?
有後世、無後世？
 Is there a hereafter or no hereafter?
有父母、無父母？
 With parents or without parents?
有天、無天？
 With or without heaven?
眾生有化生、眾生無化生？
 Are all living beings born by transformation, or are all living beings born without transformation?
世有沙門婆羅門正趣正至若今世後世自證知說、世無沙門婆羅門正趣正至若今世後世自證知說？
 In the world, is there a saying that a brahmin, a recluse and a brahmin, has a right destiny and a perfect self-realization and knowledge of this and the hereafter? Is there no such thing as a recluse and a brahmin who can say that a recluse and a brahmin has a right and perfect destiny, such as this and the next life, self-realization and knowledge?
若於法疑惑心不決定，猶豫二心疑心不了，無量疑不盡，非解脫。
 If you are doubtful and undecided about the Dharma, if your mind is hesitant and doubtful, and your doubts are endless, it is not liberation.
彼時無有。
 There was nothing at that time.
若有沙門婆羅門異緣，實我世常，此實餘虛妄，乃至如去不如去。
 If there is a different relationship between a recluse and a brahmin, it is true that our world is permanent, but this reality is only false, and it is even better to go away than to go away.
彼時亦無有。
 There was none at that time.
何況聖緣方便成就，終無此煩惱垢。
 What's more, if the holy fate is accomplished conveniently, there will be no worries and stains in the end.
云何緣？
 Where is the cloud?
如佛告諸比丘：
 As the Buddha told the monks:
我當說緣、緣生法。
 I should talk about fate and the law of fate.
云何緣？
 Where is the cloud?
無明緣行。
 Action without destiny.
若諸佛出世若不出世，[11]法住法界。
 If the Buddhas are born or not, [11] the Dharma resides in the Dharma Realm.
住彼法界，如來正覺正解已，演說開示分別顯現，說無明緣行乃至生緣老死。
 Dwelling in that Dharma Realm, the Tathagata is fully enlightened and has the correct understanding. He gives speeches, enlightenments, and distinctions, and explains how ignorance and fate lead to life, old age, and death.
若如此法，如爾非不如爾、不異不異物、常法實法法住法定，如是緣是名緣。
 If it is like this, if you are not inferior to you, no different, no different thing, the constant law, the real law, the law, the law, the law, the law, this is the name of the fate.
云何緣生法？
 Why does the cloud come into existence?
老死無常，有為緣生，盡法、變異法、離欲法、滅法。
 Ageing and death are impermanent, conditioned are the arising of conditioned phenomena, the cessation of dharma, the dharma of transformation, the dharma of separation from desire, and the dharma of cessation.
乃至無明無常，有為緣生法，盡法、變異法、離欲法、滅法，是名緣生法。
 As a result of ignorance and impermanence, the conditioned dharma, the cessation dharma, the mutated dharma, the dispassionate dharma, and the cessation dharma are called conditioned dharma.
云何緣方便？
 Why is the cloud so convenient?
若彼緣、若此緣生法，若見解射方便，是名緣方便。
 If that condition arises, if this condition arises, if there is an expedient for understanding and shooting, this is called the expedient of condition.
比丘！齊幾名善緣方便？
 Bhikkhu! How many people have good karma and convenience?
彼緣此緣生法，如實知、如實見，齊是名善緣方便。
 The dharma that arises from this condition is known as it really is and seen as it really is. This is called the expedient of good conditions.
云何無明？
 Why is it so ignorant?
[12]癡不善根，是名無明。
 [12] The root of ignorance is not good, which is called ignorance.
云何無明緣行？
 Why do you have no clear destiny?
無明緣福行、非福行、不動行。
 There are no clear destiny blessings, non-blessings, and immovable actions.
云何非福行？
 Why is this not a blessing?
不善身行、不善口行、不善意行。
 Not good in physical conduct, bad verbal conduct, and bad kind deeds.
云何不善身行？
 Why not do good deeds?
若人無慧無明不斷，行殺盜婬及餘不善身行，是名不善身行。
 If a person has no wisdom and ignorance and continues to commit murder, robbery, sexual intercourse, and other unwholesome physical behaviors, this is called unwholesome physical conduct.
云何不善口行？
 Why not be good at words and deeds?
若人無慧無明未斷，行妄語、兩舌、惡口、綺語及餘不善口行，是名不善口行。
 If a person has no wisdom and ignorance, and engages in lying, double-talk, harsh words, idle talk, and other unwholesome verbal conduct, this is called unwholesome verbal conduct.
云何不善意行？
 Why not act kindly?
若人無慧無明未斷，起貪欲、瞋恚、邪見，是名不善意行。
 If a person has no wisdom and ignorance, and develops greed, anger, and wrong views, this is called unwholesome behavior.
此身口意不善行，名非福行，無明緣現世行。
 This body, speech, and mind are not good deeds, which are not called blessings, and they are performed in this world without clear reasons.
云何福行？
 What a blessing?
身善行、口善行、意善行。
 Do good things with your body, good words with your mouth, and good thoughts with your mind.
云何身善行？
 Why is Yun doing good deeds?
若人無慧無明未斷，不殺盜婬，及餘身善行，是名身善行。
 If a person has no wisdom and ignorance, does not kill, steal or commit adultery, and does good deeds for the rest of his body, this is called good deeds of the body.
云何口善行？
 How can one speak of good deeds?
若人無慧無明未斷，不妄語、兩舌、惡口、綺語，及餘口善行，是名口善行。
 If a person has no wisdom and ignorance and has not ceased to do so, he will refrain from lying, double-talk, harsh words, and idle talk, and the rest of his speech will be good deeds. This is called good deeds of speech.
云何意善行？
 What does it mean to do good deeds?
若人無慧無明未斷，無貪無恚正見，是名意善行。
 If a person has no wisdom, no clear vision, no greed and no hatred, and a right view, this is the name of good deeds.
此身口意善行，是名福行無明緣現世行。
 These good deeds of body, speech and mind are called blessings that appear in this world without any clear reason.
復次若人無慧無明未斷，離欲惡不善法有覺有觀離生喜樂成就初禪行，彼身業無教[13]戒法入攝意識所知、口業無教戒法入攝意識所知、意業由意生受想思觸思惟。
 Again, if a person has no wisdom, ignorance, and has not ceased to be aware of the evil and unwholesome dharmas, contemplates the joy of leaving life, and has accomplished the first jhāna practice, his physical actions will not be taught [13] and the precepts will be absorbed into his conscious mind. The conscious mind knows and the mind's actions are generated by the mind, thoughts, thoughts, thoughts, and thoughts.
如是身口意善行，是名福行無明緣現世行。
 Such kind deeds of body, speech and mind are called blessings that appear in this world without any clear reason.
復次若人無慧無明未斷，滅覺觀內信心無覺無觀定生喜樂成就二禪行，彼身業無教戒法入攝意識所知、口業無教戒法入攝意識所知、意業由意生受想思觸思惟，如是身口意業善行，是名福行無明緣現世行。
 Again, if a person has no wisdom and ignorance and has not ceased, and has destroyed awareness and contemplation, inner faith, awareness, concentration, joy, and achievement of the two meditations, his physical actions have no teachings and precepts, and his verbal actions have no teachings and precepts, and they have not entered his consciousness. , Mental karma arises from the mind, thoughts, thoughts, and thoughts. Such good deeds of body, speech, and mind are called blessings that appear in the world without clear conditions.
復次若人無慧無明未斷，離喜捨行念知身受樂如諸聖人解捨念樂行成就三禪行，彼身業無教戒法入攝意識所知、口業無教戒法入攝意識所知、意業由意生受想思觸思惟，如是身口意善行，是名福行無明緣現世行。
 Again, if a person has no wisdom and ignorance and has not broken away, he abandons joy, equanimity, conducts mindfulness, knows the body, and experiences happiness, just like the sages who have achieved 3 jhanas by practicing equanimity, contemplation of happiness, etc., then there are no teachings and precepts for the body’s actions to be absorbed into the conscious mind, and there are no teachings and precepts for the verbal actions. Taking into account what the conscious mind knows, the mental karma arises from the mind, the thoughts, thoughts, touches, and reflections. Such kind deeds of body, speech, and mind are called blessings that appear in the world without clear conditions.
復次若人無慧無明未斷，斷苦樂先滅憂喜不苦不樂捨念淨成就四禪行，彼身業無教戒法入攝意識所知、口業無教戒法入攝意識所知、意業由意生受想思觸思惟，如是身口意善行，是名福行無明緣現世行。
 Again, if a person has no wisdom and ignorance and has not yet cut off pain and happiness, he will first cease sorrow and joy, and he will be free from pain and pleasure, and the thoughts of equanimity will be pure and complete the four practices of meditation. There will be no precepts for his physical actions and precepts for his actions, and no precepts for his verbal actions. As we know, mental karma arises from thoughts, feelings, thoughts, touches, and thoughts. Such good deeds of body, speech, and mind are called blessings that appear in the world without clear conditions.
是名福行。
 This is called blessing.
云何不動行？
 Why not do it?
若人無慧無明未斷，離一切色想、滅瞋恚想、不思惟若干想，成就無邊空處行，彼身業無教戒法入攝意識所知、口業無教戒法入攝意識所知、意業由意生受想思觸思惟，如是身口意善行，是名不動行無明緣現世行。
 If a person has no wisdom and ignorance, and has not ceased all thoughts of color, annihilated thoughts of anger, and does not think about certain thoughts, and achieves the practice of boundless space, his body actions have no teachings and precepts to be absorbed into his consciousness, and his verbal actions have no teachings and precepts to enter his consciousness. Know that mental karma arises from thoughts, feelings, thoughts, touches, and thoughts. Such good deeds of body, speech, and mind are called actions that do not move and have no clear reason for appearing in the world.
復次若人無慧無明未斷，離一切空處成就無邊識處行，彼身業無教戒法入攝意識所知、口業無教戒法入攝意識所知、意業由意生受想思觸思惟，如是身口意善行，是名不動行無明緣現世行。
 Again, if a person has no wisdom and ignorance and has not ceased to practice in the realm of boundless consciousness away from all emptiness, his physical actions have no teachings and precepts to be absorbed into the conscious mind, his verbal actions have no teachings and precepts to be absorbed into the consciousness, and his mental actions are generated by the mind. Thoughts, thoughts, thoughts, and good deeds of body, speech, and mind are called actions that do not move and have no clear reason for appearing in the world.
復次若人無慧無明未斷，離一切識處成就無所有處行，彼身業無教戒法入攝意識所知、口業無教戒法入攝意識所知、意業由意生受想思觸思惟，如是身口意善行，是名不動行無明緣現世行。
 Again, if a person has no wisdom and ignorance and has not ceased to practice without any knowledge, his physical actions are not taught and precepts can be understood by his consciousness, his verbal actions are not taught and precepts can be understood by his consciousness, and his mental actions are generated by his mind. Thoughts, thoughts, thoughts, and good deeds of body, speech, and mind are called actions that do not move and have no clear reason for appearing in the world.
復次若人無慧無明未斷，離一切無所有處成就非有想非無想處行，彼身業無教戒法入攝意識所知、口業無教戒法入攝意識所知、意業由意生受想思觸思惟，如是身口意善行，是名不動行無明緣現世行。
 Again, if a person has no wisdom and ignorance, and is separated from everything and achieves the goal of neither having thoughts nor thinking without thoughts, then his body actions have no teachings and precepts, and his verbal actions have no teachings and precepts. Karma arises from thoughts, feelings, thoughts, thoughts, and thoughts. Such good deeds of body, speech, and mind are called actions that do not move and have no clear reason for appearing in the world.
是名不動行。
 It’s a name that can’t be moved.
復次若人無慧無明未斷，作不善身口意行，作不善行故身壞命終墮地獄畜生餓鬼，以因緒緣故墮地獄畜生餓鬼受五陰身。
 Furthermore, if a person has no wisdom and ignorance and has not broken away, and performs unwholesome actions of body, speech and mind, and his body is destroyed due to his unwholesome deeds, he will eventually fall into the hells, beasts and hungry ghosts. Due to the emotions, he will fall into the hells, beasts and hungry ghosts and receive the five negative bodies.
如是緣現世行受未來行，是名無明緣未來行。
 Such actions in the present world are subject to future actions, which is called unexplained conditions in the future.
復次若人無慧無明未斷，作有漏身善行當受欲界生，作有漏口善行意善行當受欲界生，作善行已身壞命終若生人中欲界天上，以因緒緣故人中欲界天上受五陰身。
 Again, if a person has no wisdom and ignorance and has not stopped, if he performs good deeds with leakage in the body, he will be reborn in the desire realm; if he performs good deeds with leakage in mind, he will be reborn in the desire realm; if he performs good deeds and his body is destroyed, he will be reborn in the desire realm in heaven. Due to emotions, the human body receives the five yin bodies in the realm of desire and heaven.
如是緣現世行受未來行，是名無明緣未來行。
 Such actions in the present world are subject to future actions, which is called unexplained conditions in the future.
復次若人無慧無明未斷，作有漏身善行當受色界生、作有漏口善行意善行當受色界生，作善行已身壞命終生色界天上；
 Again, if a person has no wisdom and ignorance and has not cut off, if he performs good deeds with leakage in the body, he should be born in the form realm; if he performs good deeds with leakage in mind, he should be born in the form realm; if he performs good deeds, his body will be destroyed and he will be born in the form realm and heaven;
以因緒緣故，色界天上受五陰身。
 Because of the emotions, the five yin bodies are received in the heaven of the form realm.
如是緣現世行受未來行，是名無明緣未來行。
 Such actions in the present world are subject to future actions, which is called unexplained conditions in the future.
復次若人無慧無明未斷，作有漏身口意善行當受無色界生，作善行已身壞命終生無色界天上，以因緒緣故無色界天上受四陰身。
 Furthermore, if a person has no wisdom and ignorance and has not broken away, and performs good deeds with leakage of body, speech and mind, he should be reborn in the formless realm. If he performs good deeds, his body will be destroyed and he will be reborn in the formless realm for the rest of his life, and he will receive the four yin bodies in the formless realm due to his emotions.
如是緣現世行受未來行，是名無明緣未來行。
 Such actions in the present world are subject to future actions, which is called unexplained conditions in the future.
如佛說：
 As Buddha said:
阿難！行有緣。
 Ananda! The journey is destined.
如是阿難問已有答。
 So Ananda's question has been answered.
[1]行何緣？
 [1] Why?
無明緣行。
 Action without destiny.
此是答。
 This is the answer.
阿難！若無無明者有行不？
 Ananda! If there is no ignorance, is there any way to do it?
世尊！無也。
 World Honored One! Nothing.
阿難！以因緒緣故行，若無明緣行，如向所說。
 Ananda! If you do it for reasons and reasons, if you don't do it for clear reasons, it's just like what Xiang said.
以是故說。
 So it is said.
云何行緣識？
 What is the meaning of fate knowledge?
有緣共欲思生共欲識，如是緣現在行生現在識，名行緣現在識。
 There are predestined and common desires, thinking and common desire consciousness, so the present consciousness of predestined actions is called present consciousness of predestined actions.
有共瞋恚、有共愚癡，無共欲、無共瞋恚、無共愚癡，善不善有緣無記思，有生無記識，如是緣現在行生現在識，是名行緣現在識。
 There is common hatred, there is common ignorance, there is no common desire, there is no common hatred, there is no common ignorance. Good and unwholesome are conditioned without remembering and thinking, and there is no memory of birth. This kind of consciousness of the present condition of occurrence is called the consciousness of the occurrence of condition.
緣[2]眼緣色生識，彼眼行色行若緣識，如是緣現在行生現在識，是[3]為現在行緣現在識。
 Condition [2] The eye-conditioned color gives rise to consciousness, and the eye's movement, color, and movement are like conditions-consciousness. Such conditions cause the present consciousness to occur, which is [3] the present consciousness-conditioned condition.
耳鼻舌身緣意緣法生識，彼意行法行若緣識。
 The ears, nose, tongue, body, mind, and dharma generate consciousness, and the thoughts and actions of the dharma are like conditioned consciousness.
如是緣現在行生現在識，是名現在[＊]行緣現在識。
 This kind of conditioned present consciousness arises from present consciousness, which is called present [*] conditioned present consciousness.
復次若人無慧無明未斷，起不善身行不善口行不善意[4]行，作不善行已身壞命終墮地獄畜生餓鬼，以因緒緣故生地獄畜生餓鬼初識，以業因緒集緣生眼識，乃至意識及後了識。
 Again, if a person has no wisdom and ignorance and has not ceased to do so, he commits unwholesome physical and verbal actions, and does not have good intentions [4]. If he does unwholesome deeds, his body will be ruined and he will end up in the hells as beasts and hungry ghosts. , with the accumulation of karmic causes and threads, eye consciousness arises, and even consciousness and subsequent understanding.
如是緣現在行生未來識，是為行緣未來識。
 In this way, the present actions are dependent on future consciousness, and the actions are dependent on future consciousness.
復次若人無慧無明未斷，作有漏身善行當受欲界生、作有漏口意善行當受欲界生，作善行已身壞命終，若生人中若生欲界天上，以因緒緣故若生人中若生欲界六天初識，以業[5]因緒集緣生眼識，乃至意識及後了識。
 Again, if a person has no wisdom and ignorance and has not yet ceased, if he performs good deeds with leakage in the body, he should be reborn in the desire world, and if he performs good deeds with leakage in the mouth, he should be reborn in the desire world, and if he performs good deeds, his body will be destroyed and he will die. If he is reborn in the human body, if he is born in the desire world, If the first awareness of the six heavens of the Desire Realm is born in a human being due to the causes and threads, the eye consciousness will be born due to the accumulation of karma [5], and even the consciousness and subsequent awareness.
如是緣現在行生未來識，是為行緣識。
 In this way, the consciousness of the future caused by the present action is called the consciousness of the condition of action.
復次若人無慧無明未斷，行有漏身善行當受色界生、作有漏口意善行當受色界生，作善行已身壞命終生色界天上，[6]以因緒緣故色界天上受初識，業因[7]緒集緣生眼識，乃至意識及後了識。
 Furthermore, if a person has no wisdom and ignorance and has not yet ceased, if he performs good deeds with leakage in the body, he should be born in the form realm, if he performs good deeds with leakage in the mouth, he should be born in the form realm, and if he performs good deeds, his body will be destroyed and he will be born in the form realm, [6] because The cause of the thread is that the world of form and heaven receives the first awareness, and the cause of action [7] The condition of the thread is the eye consciousness, and even the consciousness and subsequent awareness.
如是緣現在行生未來識，是名行緣未來識。
 This kind of condition of the present action gives rise to future consciousness, which is called the condition of future action.
復次若人無慧無明未斷，作有漏身善行當受無色界生、作有漏口意善行當受無色界生，作善行已身壞命終生無色界天上，以因緒緣故無色界天上受初識，業[8]因緒集緣生意界意識界及後了識。
 Furthermore, if a person has no wisdom and ignorance and has not stopped, and if he performs good deeds with a leaky body, he should be reborn in the formless realm, and if he performs good deeds with a leaky mouth, he should be reborn in the formless realm. Due to the thread, the formless realm and heaven receive the first awareness, and the karma [8] due to the thread gathers the realm of consciousness and the later awareness of the business world.
如是緣現在行生未來識，是名行緣未來識。
 This kind of condition of the present action gives rise to future consciousness, which is called the condition of future action.
復次若人無慧無明未斷，作身口意惡行，作惡行已身壞命終墮地獄畜生餓鬼，以因緒緣故地獄畜生餓鬼有不善思共彼思識。
 Furthermore, if a person has no wisdom and ignorance, and does evil deeds of body, speech and mind, his body will be destroyed due to his evil deeds, and he will eventually fall into hell as a hungry ghost. Due to his emotions, the hell beasts and hungry ghosts will have unwholesome thoughts and thoughts.
如是緣未來行受未來識，是名行緣未來識。
 Such actions are dependent on future consciousness, and this is called future consciousness.
復次若人無慧無明未斷，作有漏身善行當受欲界生、作有漏口意善行當受欲界生，作善行已身壞命終若生人中生欲界天上，由因緒緣故，若人中欲界天上有善思、共彼思識。
 Again, if a person has no wisdom and ignorance, and has not ceased, if he performs good deeds with a leaky body, he will be reborn in the desire realm, and if he performs good deeds with a leaky mouth, he will be reborn in the desire realm. Due to emotions, if there are good thoughts in the realm of desire in the human body and in the heavens, they will share that thought.
如是緣未來行受未來識，是名行緣未來識。
 Such actions are dependent on future consciousness, and this is called future consciousness.
復次若人無慧無明未斷，作有漏身善行當受色界生、作有漏口意善行當受色界生，作善行已身壞命終生色界天上，以因緒緣故生色界天上有思共思識。
 Again, if a person has no wisdom and ignorance and has not stopped, if he performs good deeds with leakage in the body, he should be born in the form realm, and if he performs good deeds with leakage in the mouth, he should be born in the form realm. If he performs good deeds, his body will be destroyed, and he will be born in the form realm and heaven for the rest of his life due to causes and conditions. In the world of form, there are thoughts and understandings in the sky.
如是緣未來行生未來識，是名行緣未來識。
 This kind of condition of future actions gives rise to future consciousness, which is called the condition of future actions.
復次若人無慧無明未斷，作有漏身善行當受無色界生、作有漏口意善行當受無色界生，作善行已身壞命終生無色界天上，以因緒緣故無色界天上有不動思共彼思識。
 Furthermore, if a person has no wisdom and ignorance, and has not stopped doing good deeds with a leaky body, he should be born in the formless realm. Because of this, in the formless realm, there are immovable thoughts and consciousnesses in the sky.
如是緣未來行生未來識，是名行緣未來識。
 This kind of condition of future actions gives rise to future consciousness, which is called the condition of future actions.
復次若最後行未知而滅、若無間行滅已識續餘道生，彼行彼緣無間緣。
 Again, if the last process is unknown and disappears, if the continuous process has been destroyed and the consciousness continues, the remaining path is born, then the cause of that process is uninterrupted.
若因識續餘道生，彼行緣彼識因緣。
 If the cause-consciousness persists and the path arises, then the actions are dependent on the cause-consciousness.
若思行彼識續餘道生，彼行緣彼識境界緣。
 If you think about the way that consciousness continues to exist, your behavior is dependent on the state of that consciousness.
若彼行識續餘道生，彼行緣彼識依緣。
 If the consciousness of that movement continues to arise, then the consciousness of that movement depends on the condition.
若報行識續餘道生，彼行緣彼識報緣。
 If the consciousness of retributive actions continues to exist in the path, that action is dependent on the reward of that consciousness.
若起行識續餘道生，彼行緣彼識起緣。
 If the arising consciousness continues and the path arises, that movement is dependent on the origin of that consciousness.
若行相應識續餘道生，彼行緣彼識異緣。
 If the consciousness corresponding to the action continues to arise, the action is dependent on the different consciousness.
若行增上識續餘道生，彼行緣彼識增上緣。
 If the action increases the superior consciousness and continues to exist in the path, the action increases the superior condition of the consciousness.
此最後識滅，初識續餘道生，最後識滅已，初識即生，無有中間。
 This final consciousness is extinguished, and the first consciousness continues to exist. The final consciousness is extinguished, and the first consciousness is born. There is no in-between.
喻如影移日續、日移影續，影之與日無有中間。
 The metaphor is like a shadow moving towards the sun and continuing, and the sun moving and the shadow continuing. There is no middle between the shadow and the sun.
如是最後識滅，初識續餘道生，後識滅已，即受初識，無有中間。
 In this way, the final consciousness is destroyed, the first consciousness continues to exist, and the later consciousness is destroyed, that is, the first consciousness is received, and there is no in-between.
若最初識、若最後識相應法，不至後識。
 If the first consciousness and the last consciousness correspond to the Dharma, there will be no later consciousness.
喻如眼識滅已生耳識，耳識滅已生眼識。
 It is like the cessation of eye-consciousness and the emergence of ear-consciousness, and the cessation of ear-consciousness is the emergence of eye-consciousness.
眼識相應法不至耳識，耳識相應法不至眼識。
 The method corresponding to eye-consciousness does not lead to ear consciousness, and the method corresponding to ear-consciousness does not lead to eye consciousness.
如是最後識、最後識相應法不至初識，初識相應法不至後識。
 In this way, the last consciousness and the corresponding method of the last consciousness will not lead to the first consciousness, and the corresponding method of the first consciousness will not lead to the later consciousness.
後識滅已即生初識，謂此時過，謂此滅彼生、謂此終彼始，非彼命彼身、非異命異身、非常非斷、非去非來非變、非無因非[1]無作、非此作此受非異作異受，知有去來、知有生死、知有業相續、知有說法、知有緣，無有從此至彼者、無有從彼至此者。
 The cessation of subsequent consciousness is the birth of first consciousness. It is said that this time has passed, that this has ceased and that has arisen, that this has ended and that has begun. It is neither the other life nor the other body, nor a different life and body, nor an end, nor a going away, nor a coming, nor a change, nor a change. No cause [1] There is no action, it is not this action, this feeling is not different action and different feeling, knowing that there is going and coming, knowing that there is life and death, knowing that there is continuation of karma, knowing that there is Dharma, knowing that there is destiny, there is no one from here to there, no There is someone from there to here.
何以故？
 Why?
業緣相續生。
 Karma continues.
如佛說：
 As Buddha said:
阿難！識有緣。
 Ananda! Knowledge is destined.
如是阿難問已有答：
 Thus Ananda's question has been answered:
識有何緣？
 What is the origin of knowledge?
行緣。
 Destiny.
此是答。
 This is the answer.
阿難：
 Ananda:
若無行者，當有識不？
 If there is no practitioner, should there be awareness?
世尊！無也。
 World Honored One! Nothing.
以是阿難！此因緒緣識，若行緣識，如向所說。
 So Ananda! This is the condition of the cause, the condition of the action, just like what Xiang said.
以此故說。
 That's why.
云何識緣名色？
 How can we know the name and form of fate?
有緣共欲識生，有欲身業生、有欲口業生、有欲意業生。
 Desire consciousness arises, desire body karma arises, desire verbal karma arises, and desire mind karma arises.
共有欲身業口業，是謂色。
 There is a total of desire, body, and speech, which is called form.
共有欲意業，由意生受、想、思、觸、思惟，謂名。
 There is a total of desire karma, which arises from the mind such as feelings, thoughts, reflections, touches, and thoughts, which are called names.
如是現在識生現在名色，是名識緣現在名色。
 In this way, the present consciousness arises from the present name and form, and it is the name and consciousness that is caused by the present name and form.
共有瞋恚、共有愚癡，無共欲、無共瞋恚、無共愚癡，善不善有緣無記識，無記身[2]業口業意業。
 There is common hatred, there is common ignorance, there is no common desire, there is no common hatred, there is no common ignorance. There is no memory of good or bad destinies, and there is no memory of body [2] karma, speech, mind, karma.
無記身業口業謂色。
 No one remembers physical karma, verbal karma, or color.
無記意業由意生受、想、思、觸、思惟，謂名。
 Unrecorded mind karma arises from feelings, thoughts, reflections, touches, and reflections, which are called names.
如是緣現在識生現[3]在名色，是名現在識緣現在名色。
 In this way, the consciousness of the present condition arises in name and form. This is the name of the present consciousness of the condition of the present name and form.
復次若人無慧無明未斷，[4]作不善識，彼作不善識已身壞命終墮地獄畜生餓鬼，以因緒緣故生地獄畜生餓鬼[5]名色，四大、四大所造色是色，由意生受、想、思、觸、思惟謂名。
 Again, if a person has no wisdom and ignorance, [4] and has unwholesome consciousness, his/her body will be destroyed, and he will eventually fall into the hells, beasts and hungry ghosts. Due to the emotions, he will be born in the hells, beasts and hungry ghosts. [5] Name and form, the four elements , The color created by the four elements is color, which is called name by feeling, thinking, thinking, touching, and thinking.
[6]是名緣現在識生未來名色，是為識緣未來名色。
 [6] It is the present name and matter that causes consciousness to give birth to future name and form, and it is the consciousness that causes future name and form.
復次若人無慧無明未斷，作有漏善識當受欲界生，作善識已身壞命終若生人中若生欲界天上，以因緒緣故受人中若欲界天上名色，四大、四大所造色是色，由意生受、想、思、觸、思惟，是名。
 Again, if a person has no wisdom and ignorance and has not yet ceased, and has outflows of good consciousness, he should be born in the desire realm. If the good consciousness has been destroyed, his life will be reborn in the human world. Color, the four elements, the color created by the four elements is color, which is the name of feeling, thinking, thinking, contact, and thinking arising from the mind.
如是緣現在識生未來名色。
 In this way, present consciousness gives rise to future name and form.
復次若人無慧無明未斷，離欲惡不善法有覺有觀離生喜樂成就初禪行，彼喜樂初禪尊上堪忍住喜樂。
 Again, if a person has no wisdom, ignorance, and has not broken away from desires, evil and unwholesome dharmas, is aware of it, observes the joy of leaving birth, and achieves the first jhāna practice, the joyful first jhāna master will be able to endure the joy.
初禪尊上堪忍住已，識依樂取，彼身壞命終生色界天上，以因緒緣故生色界天上名色，四大、四大所造色是色，由意生受、想、思、觸、思惟是名。
 The first Zen Master has been able to endure it, and the consciousness is dependent on happiness. The body is destroyed and his life is in the form realm and heaven. Names and forms in the form realm and heaven are born due to the emotions. The form is created by the four elements. It is the color that arises from the mind. Feelings and thoughts , thinking, touching, and thinking are names.
如是緣現在識生未來名色，是名識緣未來名色。
 In this way, present consciousness is dependent on future name and form, and name and consciousness is dependent on future name and form.
乃至復次若人無慧無明未斷，離一切無所有處成就非有想非無想處行，喜樂彼非有想非無想處尊上堪忍住喜樂。
 Even if a person has no wisdom and ignorance and has not broken away from everything, and achieves the place of neither having thoughts nor having no thoughts, and rejoices in the place of neither having thoughts nor having no thoughts, the Lord can endure the joy.
非有想非無想處尊上堪忍多住已，識依取樂多修行，身壞命終生非有想非無想處天上，以因緒緣故生非想非非想處天上名，由意生受、想、思、觸、思惟謂名。
 There is no thought and no thought, the Lord has been able to endure it for a long time, and the consciousness is based on taking pleasure and practicing a lot. When the body is destroyed, the life will be neither with thought nor without thought, and it will be in heaven. Due to the causes and conditions, the name in heaven, which is neither thought nor non-thought, is born from the mind. Feeling, thinking, thinking, touching, and thinking are called names.
如是緣現在識生未來名，是名識緣未來名。
 Such consciousness is dependent on the present name and gives rise to the future name, and such consciousness is dependent on the future name.
復次若人無慧無明未斷，作不善身行、不善口行、不善意行，作不善行已身壞命終生地獄畜生餓鬼，以因緒緣故生地獄畜生餓鬼初識、共彼識名色，四大、四大所造色是色，由意生受、想、思、觸、思惟是名。
 Furthermore, if a person has no wisdom and ignorance, and has not broken away, and commits unwholesome physical, verbal, and unkind deeds, his body will be ruined and he will be reborn as a hungry ghost in hell for the first time because of his emotions. He recognizes name and form, the four elements, and the form created by the four elements. This is the name that arises from the mind such as feeling, thinking, thinking, contact, and thinking.
[7]如是緣未來識生未來名色，是名識緣未來名色。
 [7] Such consciousness is dependent on future name and form, and this consciousness is dependent on future name and form.
復次若人無慧無明未斷，作有漏身口意善行當受欲界生，作善行已身壞命終若生人中欲界天上，以因緒緣故生人中若欲界天上初識、[8]共彼識名色，四大、四大所造色是色，由意生受、想、思、觸、思惟謂名。
 Again, if a person has no wisdom and ignorance, and has performed good deeds with leakage of body, speech, and mind, he should be reborn in the desire realm. If he performs good deeds and his body is destroyed, he will be reborn in the desire realm in heaven. If he is reborn in the desire realm in heaven due to the causes of emotions, he will be reborn in the desire realm. [8] Consciousness, name, and form are all formed by the four elements. The form is the color created by the mind. It is called name by feeling, thinking, thinking, touching, and thinking.
如是緣未來識生未來名色，是名識緣未來名色。
 Such consciousness is dependent on future name and form, and such consciousness is dependent on future name and form.
復次若人無慧無明未斷，作有漏身善行當生色界、作有漏口善行意善行當生色界，作善行已身壞命終生色界天上，以因緒緣故生色界初識、共彼識名色，四大、四大所造色是色，由意生受、想、思、觸、思惟是名。
 Again, if a person has no wisdom and ignorance and has not cut off, if he performs good deeds with leakage in the body, he will be born in the form realm; if he performs good deeds with leakage in the mind, he will be born in the form realm; if he performs good deeds, his body will be destroyed and he will be born in the form realm and heaven, and he will be born in the form realm due to causes and conditions. The first awareness of the world is the name and form of the common consciousness. The four elements and the four elements create the form, which is the name. It is the name that arises from the mind, such as feeling, thinking, thinking, touching and thinking.
如是緣未來識生未來名色，是名識緣未來名色。
 Such consciousness is dependent on future name and form, and such consciousness is dependent on future name and form.
復次若人無慧無明未斷，作有漏身善行當生無色界、作有漏口善行意善行當生無色界，作善行已身壞命終生無色界天上，以因緒緣故生無色界天上初識、共彼識名，由意生受、想、思、觸、思惟是名。
 Again, if a person has no wisdom and ignorance and has not cut off, if he performs good deeds with leakage in the body, he will be reborn in the formless realm; if he performs good deeds with leakage in mind, he will be reborn in the formless realm; if he performs good deeds, his body will be destroyed and his life will be in the formless realm. The reason is that the first consciousness in the formless realm arises in the sky, and the name of consciousness arises from the mind, and the name arises from the mind.
如是緣未來識生未來名，是名識緣未來名。
 Such consciousness is dependent on the future name, and this consciousness is dependent on the future name.
如佛說：
 As Buddha said:
阿難！名色有緣。
 Ananda! Name and form are destined.
如是阿難問已有答：
 Thus Ananda's question has been answered:
名色何緣？
 What is the origin of name and form?
識緣名色。
 Know the name and form.
此是答。
 This is the answer.
阿難！識不入胎，有名色生不？
 Ananda! If consciousness does not enter the womb, will name and form be born?
世尊！無也。
 World Honored One! Nothing.
阿難！識入胎不出，有名色集不？
 Ananda! If consciousness enters the womb but does not come out, is there a collection of name and form?
世尊！無也。
 World Honored One! Nothing.
阿難！若嬰兒識斷壞非有，彼有名色增長廣大不？
 Ananda! If a baby's consciousness is determined to be non-existence, will the name and form of its existence increase in size?
世尊！無也。
 World Honored One! Nothing.
阿難！無一切識者，有名色不？
 Ananda! Does a person without omniscience have name and form?
世尊！無也。
 World Honored One! Nothing.
以是阿難！以因緒緣名色。
 So Ananda! The name and color are related to the emotions.
阿難！若識緣名色，如向所說。
 Ananda! If you know the name and form, it is as Xiang said.
以是故說。
 So it is said.
云何名色緣六入？
 What is the name of the six elements of color and connection?
緣摶食，現在眼根潤益增長、耳鼻舌身意根潤益增長。
 If you take advantage of the food, your eyes will be nourished and your ears, nose, tongue, body and mind will be nourished.
摶食謂色，由意生受、想、思、觸、思惟謂名。
 Kneading food is called form, and feeling, thinking, thinking, touching, and thinking arising from the mind are called names.
如是緣現在名色生現在六入，是名名色緣現在六入。
 Such a condition of the present name and form arises from the present six sense organs. This is the present condition of the present six sense elements of name, name and form.
緣衣服洗浴[1]調身，現在眼根潤益增長、耳鼻舌身意根潤益增長。
 By using clothes and bathing [1] to regulate the body, the roots of the eyes and the roots of the ears, nose, tongue, body and mind will be moistened.
衣服洗浴調身摶食謂色，由意生受、想、思、觸、思惟謂名。
 Clothes, bathing, regulating the body, kneading food, are called forms, and feelings, thoughts, thoughts, touches, and thoughts arising from the mind are called names.
如是緣現在名色生現在六入，是名名色緣現在六入。
 Such a condition of the present name and form arises from the present six sense organs. This is the present condition of the present six sense elements of name, name and form.
緣喜處色，現在眼根潤益增長、耳鼻舌身意根潤益增長。
 If you are in a happy place, your eyes will be nourished, and your ears, nose, tongue, body, and mind will be nourished.
喜[2]處色謂色，由意生受、想、思、觸、思惟謂名。
 Joy [2] The color at the place is called color, and the feelings, thoughts, thoughts, touches, and thoughts arising from the mind are called names.
如是[3]名色緣現在六入。
 In this way [3] the connection between name and form is now in the six realms.
復次若有比丘阿羅漢，諸漏已盡所作已辦、捨於重擔己利具足、有煩惱盡正解脫已、受勝業成就，彼現在眼根潤益增長、耳鼻舌身意根潤益增長。
 Again, if there is a bhikkhu and arhat who has exhausted all his work and rectified all the problems, has given up all the heavy burdens and gained sufficient benefits, has completely liberated himself from all troubles, and has received successful karma, his eyes and ears, nose, tongue, body and mind will be moistened and moistened now. .
若實人身業口業謂色，意業由意生受、想、思、觸、思惟謂名。
 If the actual human karma, verbal karma, is called form, the mental karma is caused by feeling, thinking, thought, contact, and thought, which is called name.
如是緣現在名色生現在六入，是名名色緣現在六入。
 Such a condition of the present name and form arises from the present six sense organs. This is the present condition of the present six sense elements of name, name and form.
復次若有比丘大神足大威力，於自身起心化作餘色身，一切[4]支節諸根成就，現在潤益增長眼根、耳鼻舌身意根潤益增長。
 Furthermore, if there is a great bhikkhu with great power, he arises his own mind and transforms into a residual body, and all [4] branches and roots are completed, and now the eyes, ears, nose, tongue, body and mind are nourished and nourished.
若實人身業口業謂色，若實人意[5]業由意生受、想、思、觸、思惟謂名。
 If the karma of the human body is actually the verbal karma, it is called form; if it is the karma of the human mind [5], the karma is caused by feeling, thinking, thought, contact, and thought, which is called the name.
如是緣現在名色生現在六入，是名名色緣現在六入。
 Such a condition of the present name and form arises from the present six sense organs. This is the present condition of the present six sense elements of name, name and form.
復次若有比丘得神足心得自在命，行住若一劫若減一劫，彼現在眼根潤益增長、耳鼻舌身意根潤益增長。
 Furthermore, if a bhikkhu attains spiritual contentment and attains a life of freedom, and can walk and live for a calamity or a calamity, his eyes and ears, nose, tongue, body, and mind will be moistened and nourished.
若實人身業口業謂色，若實人意業由意生受、想、思、觸、思惟謂名。
 If the karma of the human body is actually the verbal karma, it is called form; if the karma of the human body is the mental karma arising from the mind, it is called the name.
如是緣現在名色生現在六入，是名名色緣現在六入。
 Such a condition of the present name and form arises from the present six sense organs. This is the present condition of the present six sense elements of name, name and form.
復次若人無慧無明未斷，作不善身口意行，不善身行口行謂色，不善意行由意生受、想、思、觸、思惟謂名。
 Furthermore, if a person has no wisdom and ignorance and has not yet ceased, he performs unwholesome deeds of body, speech and mind. Unwholesome deeds of body, speech and mind are called form. Unwholesome deeds are called feelings, thoughts, thoughts, touches and reflections arising from the mind.
作不善名色已，身壞命終生地獄畜生餓鬼，以因緒緣故生地獄畜生餓鬼眼耳鼻舌身意根。
 Having committed unwholesome names and forms, the body will be destroyed and will be reborn as a hell animal and hungry ghost for the rest of his life. Due to the emotions, he will be reborn as a hell animal and hungry ghost with eyes, ears, nose, tongue, body, mind and faculties.
如是緣現在名色生未來六入，是名名色緣未來六入。
 Such name, name and form are dependent on the six future senses.
復次若人無慧無明未斷，作有漏身善行當受欲界生、作有漏口善行意善行當受欲界生，身善行口善行謂色，意善行由意生受、想、思、觸、思惟謂名。
 Again, if a person has no wisdom and ignorance and has not cut off, if he performs good deeds with leakage in the body, he should be born in the desire realm; if he does good deeds with leakage in the mouth, he should be born in the desire realm. Good deeds with the body and mouth should be born in the desire realm. Good deeds with the body and mouth should be born in the world of desire. , thinking, touching, and thinking are called names.
作善名色已，身壞命終若生人中欲界天上，以因緒緣故生人中欲界天上眼耳鼻舌身意根。
 Once you have done good things, your body will break down and you will be reborn in the human realm of desire in the heaven. Due to emotions, you will be reborn in the human realm of desire in the heaven with eyes, ears, nose, tongue, body, mind, and faculties.
如是緣現在名色生未來六入，是名[6]名色緣[7]未來六入。
 In this way, the present name and form are conditioned to give rise to the six future senses. This is the name [6] name and form [7] and the future six senses.
復次若人無慧無明未斷，離欲惡不善法有覺有觀離生喜樂成就初禪行，若行人身業口業謂色，若行人意業由意生受、想、思、觸、思惟謂名。
 Again, if a person has no wisdom and ignorance and has not ceased to be free from desires, evil and unwholesome dharmas, is aware of it, has insight into the joy of being free from birth, and has accomplished the first jhāna practice, if one performs the actions of one's body, one's verbal actions are called form, and if one does one's mental actions, which arise from the mind's feelings, thoughts, and reflections, Touch and think about the name.
彼作善名色已，身壞命終生色界天上，以因緒緣故生色界天上眼耳身意根。
 After he has done good mental and physical things, his body is destroyed and his life is in the form realm and heaven. Due to the causes and conditions, his eyes, ears, body, mind and faculties are born in the form realm and heaven.
如是緣現在名色生未來六入，是名名色緣未來六入。
 Such name, name and form are dependent on the six future senses.
復次若人無慧無明未斷。
 Again, if a person has no wisdom and ignorance, he will not be cut off.
滅覺觀內淨信心。
 Pure faith within the Awakening Contemplation.
無覺無觀定生喜樂成就二禪行，若行人身口業謂色，[8]若行人意業由意生受、想、思、觸、思惟謂名。
 Unawareness and non-contemplation produce joy and achieve the second level of Zen practice. If the practitioner's verbal actions are called form, [8] if the practitioner's mental actions are caused by feelings, thoughts, thoughts, touches, and thoughts, which are called names.
彼作善名色已，身壞命終生色界天上，以因緒緣故生色界天上眼耳身意根。
 After he has done good mental and physical things, his body is destroyed and his life is in the form realm and heaven. Due to the causes and conditions, his eyes, ears, body, mind and faculties are born in the form realm and heaven.
如是緣現在名色生未來[9]六入，是名名色緣未來入。
 If the present name and form are conditioned to give rise to the six entrances in the future [9], then the name, name and form will be conditioned to enter in the future.
復次若人無慧無明未斷，離喜捨行念智身受樂如諸聖人能捨念樂行成就三禪行，若行人身業口業謂色，若行人意業由意生受、想、思、觸、思惟謂名。
 Again, if a person has no wisdom and ignorance and has not ceased to abandon joy, abandon conduct, think about wisdom, and experience happiness in the body, just like the saints who can abandon thoughts of happiness, conduct, and achieve the three jhanas. Thinking, thinking, touching, and thinking are called names.
彼作善名色已，[10]以因緒緣生色界天上眼耳身意根。
 He has done good mental and physical things, [10] using the causes and conditions to generate the eyes, ears, body, mind, and faculties in the heavenly realm of form.
如是緣現在名色生未來入，是名名色緣未來入。
 Such name, name, and form are conditioned to come into existence in the future, and such name, name, and form are conditioned to come into existence in the future.
復次若人無慧無明未斷，[11]斷苦樂先滅憂喜不苦不樂捨念淨成就四禪行，若[＊]行人身業口業謂色，若行人意業由意生受、想、思、觸、思惟謂名。
 Again, if a person has no wisdom and ignorance and has not cut off, [11] to cut off the pain and joy, he must first eliminate the sorrow and joy, and then avoid suffering and joy, and purify thoughts and thoughts to achieve the four Zen practices. The mind produces feelings, thoughts, thoughts, contacts, and thoughts called names.
作善名色已，身壞命終生色界天上，由因緒緣故生色界天上眼耳身意根。
 Once you have done good mental and physical things, your body will be destroyed and your life will be in the form realm and heaven. Due to the causes and conditions, your eyes, ears, body, mind, and faculties will be born in the form realm and heaven.
如是緣現在名色生未來入，是名名色緣未來入。
 Such name, name, and form are conditioned to come into existence in the future, and such name, name, and form are conditioned to come into existence in the future.
復次若人無慧無明未斷，如是思惟：
 Again, if a person has no wisdom and ignorance, he will think like this:
想是我患是癰箭，無想是寂靜妙，能成就無想定行，若行人身業口業謂色，無想定謂名。
 Thinking that I am suffering from a carbuncle is an arrow, and thinking without thinking is quiet and wonderful. It can achieve the practice of thinking without thinking. If one walks in the body, his actions, speech, and actions are called form, and the thinking without thinking is called name.
彼作善名色已，身壞命終生無想天上，以因緒緣故生無想天上[12]身根。
 He has done good mental and physical things, his body has been destroyed and his life has been spent without thoughts of the heavens, and his body roots have been born without thoughts of the heavens due to causes and conditions [12].
如是緣現在名色生未來入，是名名色緣未來入。
 Such name, name, and form are conditioned to come into existence in the future, and such name, name, and form are conditioned to come into existence in the future.
復次若人依聖共覺，離欲惡不善法有覺有觀離生喜樂成就初禪行，若實人身業口業謂色，若實人意業由意生受、想、思、觸、思惟謂名。
 Furthermore, if a person relies on the Holy Common Awakening, is free from desires, evil and unwholesome dharmas, is aware of it, observes the joy of being free from birth, and achieves the first jhāna practice, if the karma of the human body is real, the verbal karma is called form, and if the karma of the human mind is caused by feelings, thoughts, thoughts, and touches, then Think about the name.
彼作善[13]名色已，身壞命終生淨居天上，以因緒緣故生淨居天上眼耳身意根。
 He has done good deeds [13] After his name and form are gone, his body is destroyed and his life is pure, and he lives in heaven for the rest of his life. His eyes, ears, body, mind, and faculties are pure and live in heaven due to his emotions.
如是緣現在名色生未來入，是名名色緣未來入。
 Such name, name, and form are conditioned to come into existence in the future, and such name, name, and form are conditioned to come into existence in the future.
復次若人依聖共覺，滅覺觀內淨信心無覺無觀依定生喜樂成就二禪行，若實人身業口業謂色，若實人意業由意生受、想、思、觸、思惟謂名。
 Again, if a person relies on the Holy Common Enlightenment, observes the cessation of awakening, has inner pure faith, has no awareness, and relies on concentration to generate joy and achieves the second meditation practice, if it is true that the karma of the human body is called form, if it is true that the karma of the human body arises from the mind, feelings, thoughts, thoughts, Touch and think about the name.
彼作善名色已，身壞命終生淨居天上，以因緒緣故得淨居天上眼耳[1]身意根。
 He has done good things in name and form, his body has been destroyed, and he has lived in heaven for the rest of his life. Due to the causes and conditions, he has been able to live in heaven with eyes, ears [1], body, mind, and faculties.
如是緣現在名色生未來入，是名名色緣未來入。
 Such name, name, and form are conditioned to come into existence in the future, and such name, name, and form are conditioned to come into existence in the future.
復次若人依聖共覺，離喜捨行念知身受樂如諸聖人能捨念樂行成就三禪行，若實人身業口業謂色，若實人意業由意生受、想、思、觸、思惟謂名。
 Furthermore, if a person relies on the common enlightenment of the sages and abandons joy and conducts, he knows that the body feels happiness, just like the saints can abandon the thought of happiness and practice and achieve the three jhanas. Thinking, touching, and thinking are called names.
彼作善名色已，身壞命終生淨居天上，以因緒緣得淨居天上眼耳身意根。
 Having performed good mental and physical deeds, his body has been destroyed and his life has been destroyed, and he has lived in the heavens for the rest of his life. His eyes, ears, body, mind, and faculties have been pure and pure in the heavens for the rest of his life.
如是緣現在名色生未來入，是名名色緣未來入。
 Such name, name, and form are conditioned to come into existence in the future, and such name, name, and form are conditioned to come into existence in the future.
復次若人依聖共覺，斷苦樂先滅憂喜不苦不樂捨念淨成就四禪行，若實人身業口業謂色，若實人意業由意生受、想、思、觸、思惟謂名。
 Furthermore, if a person relies on the Holy Common Awakening, he will first put an end to suffering and happiness, he will first cease sorrow and joy, and he will neither suffer nor enjoy happiness, and will purify thoughts and achieve the four Zen practices. Touch and think about the name.
彼作善名色已，身壞命終生淨居天上，以因緒緣得淨居天上眼耳身意根。
 Having performed good mental and physical deeds, his body has been destroyed and his life has been destroyed, and he has lived in the heavens for the rest of his life. His eyes, ears, body, mind, and faculties have been pure and pure in the heavens for the rest of his life.
如是緣現在名色生未來入，是名名色緣未來入。
 Such name, name, and form are conditioned to come into existence in the future, and such name, name, and form are conditioned to come into existence in the future.
復次若人無慧無明未斷，離一切色想、滅瞋恚想、不思惟若干想成就無邊空處行，若行人身業口業謂色，若行人意業由意生受、想、思、觸、思惟謂名。
 Again, if a person has no wisdom and ignorance and has not ceased, if he is free from all thoughts of color, eliminates thoughts of anger and anger, and does not think about a few thoughts to achieve boundless space, if the person's body and speech are called forms, if the person's mind's actions are caused by feelings and thoughts, Thinking, touching, and thinking are called names.
彼作善名色已，身壞命終生空處天上，以因緒緣得空處天上意根。
 After he has done good mental and physical things, his body will be destroyed and his life will be empty in the sky. Due to the causes and conditions, his mind will be in the empty place in the sky.
如是緣現在名色生未來入，是名名色緣未來入。
 Such name, name, and form are conditioned to come into existence in the future, and such name, name, and form are conditioned to come into existence in the future.
復次若人無慧無明未斷，離一切空處成就無邊識處行，若行人身業口業謂色，若行人意業由意生受、想、思、觸、思惟謂名。
 Again, if a person has no wisdom and ignorance and has not ceased to practice in the place of infinite consciousness away from all emptiness, then the actions of the person's body and mouth are called form, and if the person's mind's actions are caused by feelings, thoughts, reflections, and thoughts, it is called name.
彼作善名色已，身壞命終生識處天上，以因緒緣得識處天上意根。
 After he has done good mental and physical things, his body will be destroyed and his consciousness will be in heaven for the rest of his life. Through the conditions of causes and conditions, he will be able to realize his consciousness in heaven.
如是緣現在名色生未來入，是名名色緣未來入。
 Such name, name, and form are conditioned to come into existence in the future, and such name, name, and form are conditioned to come into existence in the future.
復次若人無慧無明未斷，離一切識處成就無所有處行，若行人身業口業謂色，若行人意業由意生受、想、思、觸、思惟謂名。
 Again, if a person has no wisdom and ignorance and has not broken away, and has achieved nothingness in the place of consciousness, if he performs human actions, his verbal actions are called form, if he performs mental actions arising from his mind, he will feel, think, think, touch, and contemplate, which is called name.
彼作善名色已，身壞命終生無所有處天上，以因緒緣得無所有處天上意根。
 He has done good mental and physical things, his body has been destroyed and his life has no place in heaven for the rest of his life, and he has obtained the root of mind which has no place in heaven through the causes and conditions.
如是緣現在名色生未來入，是名名[2]色緣未來入。
 Such name and form are now conditioned to come into existence in the future, and this name and form are conditioned to come into existence in the future.
復次若人無慧無明未斷，離一切無所有處成就非有想非無想處行，若行人身業口業謂色，若行人意業由意生受、想、思、觸、思惟謂名。
 Again, if a person has no wisdom and ignorance and has not ceased, and is separated from everything and achieves a place of non-thinking and non-thinking, if one performs human actions, verbal actions are called forms, if one performs mental actions arising from feelings, thoughts, thoughts, and touches, Think about the name.
[3]彼作善名色已，身壞命終生非有想非無想處天上，以因緒緣得非有想非無想處天上意根。
 [3] Having done good mental and physical things, his body will be destroyed and his life will be spent in the heavens with neither thoughts nor thoughts. He will obtain the mind root in the heavens with the cause and condition.
如是緣現在名色生未來入，是名名色緣未來入。
 Such name, name, and form are conditioned to come into existence in the future, and such name, name, and form are conditioned to come into existence in the future.
復次若人無慧無明未斷，作不善身口意行，作不善行已身壞命終墮地獄畜生餓鬼，以因緒緣得地獄畜生餓鬼名色，四大、四大所造色，由意生受、想、思、觸、思惟謂名。
 Again, if a person has no wisdom and ignorance, and does not do good deeds of body, speech, and mind, his body will be destroyed due to his unwholesome deeds, and he will eventually fall into the hells of beasts and hungry ghosts. Due to the causes and conditions, he will obtain the names and forms of the hell beasts and hungry ghosts, and the four elements and the four elements created by them. , from the mind comes feelings, thoughts, thoughts, touches, and thoughts, which are called names.
名色增長，得地獄畜生餓鬼眼耳鼻舌身意根。
 The name and form increase, and the eyes, ears, nose, tongue, body, mind, and faculties of the beasts and hungry ghosts in hell are acquired.
如是緣未來[A1][＊]名色生未來六入，是名名色緣未來六入。
 Such is the condition of the future [A1] [*] name, name, and form give rise to the six senses of the future, and name, name, and form are the conditions of the six senses of the future.
復次若人無慧無明未斷，作有漏身善行當受欲界生、作有漏口善行意善行當受欲界生。
 Again, if a person has no wisdom and ignorance and has not cut off, if he performs good deeds with leakage in the body, he will be born in the desire world, and if he performs good deeds with leakage in the mouth, he will be born in the desire world.
作善行已，身壞命終若生人中若欲界天上，以因緒緣得人中欲界天上名色，四大四大所造色，由意生受、想、思、觸、思惟謂名。
 After performing good deeds, your body will be destroyed and you will be reborn in the world of desire in the world of heaven. Due to the causes and conditions, you will obtain the name and form of the world of desire in the world of human beings. name.
名色增長，得人中若欲界天上眼耳鼻舌身意根。
 The name and form increase, and the eyes, ears, nose, tongue, body, mind and faculties in the world of desire in the human body are obtained.
如是緣未來名色生未來六入，是名名色緣未來六入。
 Such name, name, and form are dependent on the future six senses.
復次若人無慧無明未斷，作有漏身善行當受色界生、作有漏口善行意善行當受色界生。
 Again, if a person has no wisdom and ignorance and has not cut off, if he performs good deeds with leakage in the body, he should be born in the form world, and if he does good deeds with leakage in mind, he should be born in the form world.
作善行已，身壞命終生色界天上，以因緒緣得色界天上名色，四大、四大所造[4]謂色，由意生受、想、思、觸、思惟謂名。
 After doing good deeds, the body will be destroyed and the life will be in the sky of the form realm. Through the causes and conditions, the name and form in the realm of form and heaven will be obtained. The four elements are created by the four elements. [4] It is called form. It is called name by feeling, thinking, thinking, touching, and thinking arising from the mind. .
名色增長，得色界天上眼耳身意根。
 The name and form increase, and the eyes, ears, body, mind, and faculties in the sky of the form realm are obtained.
如是緣未來名色生未來入，是名名色緣未來入。
 In this way, the future name and material will be born and will enter in the future. This is the name, name and form that will enter in the future.
復次若人無慧無明未斷，作有漏身善行當受無色界生、作有漏口善行意善行當受無色界生。
 Again, if a person has no wisdom and ignorance and has not cut it off, then if he performs good deeds with an outflow body, he will be born in the formless realm, and if he performs good deeds with an outflow mouth, he will be born in the formless realm.
作善行已，身壞命終生無色界天上，以因緒緣得無色界天上名，由意生受、想、思、觸、思惟謂名。
 After performing good deeds, the body will be destroyed and the body will be destined to live in the formless realm for the rest of its life. With the cause and condition, the name of the formless realm will be obtained, and the name will be derived from the mind's feelings, thoughts, thoughts, touches, and thoughts.
[5]名增長，得無色界[6]天上意根。
 [5] As your fame grows, you will gain the formless realm [6] and the root of mind in the sky.
如是緣未來名[7]色生未來入，是名名色緣未來入。
 Such name, name, and form are destined to enter in the future.
如佛說：
 As Buddha said:
阿難！六入[8]有緣。
 Ananda! The six entrances [8] are destined.
如是阿難問已有答：
 Thus Ananda's question has been answered:
六入何緣？
 What is the reason for the six entrances?
名色緣六入。
 Name and color have six connections.
此是答。
 This is the answer.
阿難！無一切名色者，有六入不？
 Ananda! Does a person without all mental and physical objects have six sense organs?
世尊！無也。
 World Honored One! Nothing.
如是阿難！以因緒緣六入。
 Such is the case, Ananda! The six entrances are caused by emotions.
阿難！名色緣六入，如向所說。
 Ananda! Name and form have six connections, as Xiang said.
以是故說。
 So it is said.
云何六入緣觸？
 Why are there six conditions for contact?
六入緣二觸，身觸、心觸，是名六入緣觸。
 The six conditions of contact are the body contact and the touch of the mind. This is called the six conditions of contact.
復次六入緣三觸，樂觸、苦觸、不苦不樂觸，是名六入緣觸。
 Furthermore, there are three conditions of six-entrance contact: pleasant contact, painful contact, and neither painful nor pleasant contact. This is called the six-entrance condition of contact.
復次六入緣三觸，欲界繫觸、色界繫觸、無色界繫觸，是名六入緣觸。
 Furthermore, there are three conditions for six-entrance contact: contact in the desire realm, contact in the form-realm, and contact in the formless realm. This is called the six-entrance contact.
復次六入緣五觸，五受根相應觸，是名六入緣觸。
 Again, the six-entrance condition is the five contacts, and the five bases of feeling are in corresponding contact. This is called the six-entrance condition-contact.
復次六入緣六觸，眼觸、耳鼻舌身意觸，是名六入緣觸。
 The six-entrance-conditioning and six-touching are the eyes, ears, nose, tongue, body, and mind. These are called the six-entrance-conditioning and contact.
復次六入緣七觸，眼識界相應觸、耳鼻舌身意界意識界相應觸，是名六入緣觸。
 In addition, the six-entrance condition and seven contacts include the corresponding contact in the eye-consciousness world and the corresponding contact in the ear-nose-tongue-body mind-consciousness realm. This is called the six-entrance condition contact.
復次六入緣十八觸，眼樂觸、苦觸、不苦不樂觸，耳鼻舌身意樂觸、苦觸、不苦不樂觸，是名六入緣觸。
 In addition, there are sixteen conditions of contact, namely, pleasant contact, painful contact, and neither painful nor pleasant contact, ears, nose, tongue, body, and mind, pleasant contact, painful contact, and neither painful nor pleasant contact. These are called the six conditions of contact.
如佛說：
 As Buddha said:
阿難！觸有緣。
 Ananda! Touch is destined.
如是阿難問已有答：
 Thus Ananda's question has been answered:
觸有何緣？
 What is the reason for touch?
六入緣觸。
 Six conditions of contact.
此是答。
 This is the answer.
阿難！若無六入者，有觸不？
 Ananda! If there are no six sense organs, is there any contact?
世尊！無也。
 World Honored One! Nothing.
阿難！以因緒緣觸。
 Ananda! Touched by causes and conditions.
阿難！六入緣觸，如向所說。
 Ananda! The six conditions of contact are as mentioned by Xiang.
以是故說。
 So it is said.
云何觸緣受？
 How can I feel it?
觸緣二受，身受、心受，是名觸緣受。
 There are two feelings of contact-condition, physical feeling and mental feeling. This is called contact-condition feeling.
復次觸緣三受，樂受、苦受、不苦不樂受，是名觸緣受。
 There are three kinds of contact-conditioning feelings: pleasant feeling, painful feeling, and neither painful nor pleasant feeling. This is called contact-conditioning feeling.
乃至觸緣十八受，如上說。
 Even the eighteen feelings of contact are as mentioned above.
是名觸緣受。
 This is called conditioned feeling.
如佛說：
 As Buddha said:
阿難！受有緣。
 Ananda! Receive is destined.
阿難問已有答：
 Ananda's question has been answered:
受有何緣？
 What is the reason for suffering?
觸緣受。
 Feeling of contact.
此是答。
 This is the answer.
阿難！若無一切觸者，有受不？
 Ananda! If there is no contact, can it be tolerated?
世尊！無也。
 World Honored One! Nothing.
阿難！以因緒緣受。
 Ananda! Feeling due to emotions.
阿難！觸緣受，如向所說。
 Ananda! Feeling is like what Xiang said.
以是故說。
 So it is said.
云何受緣愛？
 How can I be loved by fate?
[1]緣眼觸樂受，生眼觸樂受。
 [1] The conditioned eye touches pleasant feelings, and the raw eye touches pleasant feelings.
彼觸眼觸樂受已，彼眼觸樂受喜樂愛著堪忍住，是名受緣愛。
 The touching eyes are filled with joyful feelings, and the touching eyes are filled with joyful feelings and love that can be endured. This is called feeling-conditional love.
復次緣眼觸樂受，生眼觸樂受。
 Again, the pleasant feeling of eye contact arises, and the pleasant feeling of eye contact arises.
彼觸眼觸樂受已，於異眼觸樂受悕望，若相似若勝妙，是名受緣[2]愛。
 The person who has touched the eyes has experienced pleasant sensations, and the different eyes have touched the pleasant sensations and looked at them with astonishment. If they are similar and wonderful, this is called love [2].
樂受彼觸眼觸樂受已，於眼觸不苦不樂受悕望，是名受緣愛。
 The pleasant feeling that touches the eye is the pleasant feeling, and the eye contact is neither painful nor pleasant, and it is called the love of feeling.
復次緣眼觸苦受，生眼觸苦受。
 Again, the painful feeling of eye-contact arises, and the painful feeling of eye-contact arises.
彼觸眼觸苦受已，於眼觸樂受悕望，是名受緣愛。
 The eye-contact has painful feelings, and the eye-contacts have pleasant feelings, which is called love.
復次緣眼觸苦受，生眼觸苦受。
 Again, the painful feeling of eye-contact arises, and the painful feeling of eye-contact arises.
若觸眼觸苦受已，悕望令我斷壞無有，是名受緣愛。
 If I feel the pain of touching my eyes, my despair will make me stop being. This is called the love of feeling.
復次緣眼觸苦受，生眼觸苦受。
 Again, the painful feeling of eye-contact arises, and the painful feeling of eye-contact arises.
若觸眼觸苦受已，於眼觸不苦不樂受悕望，是名受緣愛。
 If the eye-contact is painful, but if the eye-contact is neither painful nor pleasant, but feels despair, this is called feeling-conditional love.
復次緣眼觸不苦不樂受，生眼觸不苦不樂受。
 Again, eye-contact is neither painful nor pleasant, and raw eye-contact is neither painful nor pleasant.
彼觸眼觸不苦不樂受已，於眼觸樂受喜樂愛著[3]住，是名受緣愛。
 The feeling of the eye contact is neither painful nor pleasant, and the pleasant feeling of the eye contact is lived with joy and love [3]. This is called the love of feeling.
復次緣眼觸不苦不樂受，生眼觸不苦不樂受。
 Again, eye-contact is neither painful nor pleasant, and raw eye-contact is neither painful nor pleasant.
若觸眼觸不苦不樂受已，於異眼觸不苦不樂受悕望，若相似若勝妙，[4]如是受緣愛。
 If the eye-contact is neither painful nor pleasant, and if the different eye-contact is neither painful nor pleasant, it is despairing, if it is similar, it will be wonderful, [4] it will be loved by fate.
復次緣眼觸不苦不樂受，生眼觸不苦不樂受。
 Again, eye-contact is neither painful nor pleasant, and raw eye-contact is neither painful nor pleasant.
若觸眼觸不苦不樂受已，於眼觸樂受悕望，是名受緣愛。
 If the eye-contact is neither painful nor pleasant, and the eye-contact is pleasurable, it is called feeling-conditional love.
復次耳鼻舌身意緣意觸樂受，生意觸樂受[5]已，意觸樂受喜樂愛著堪忍住，是名受緣愛。
 Again and again, the ears, nose, tongue, body, mind, mind, touch, and pleasure are conditioned, and business, business, and pleasure are touched [5]. The mind, touch, and joy, love, can be endured. This is called the love of affinities.
復次緣意觸樂受喜樂愛著堪忍住，是名受緣愛。
 Being touched by fate again and again, receiving joy and love that can be endured, is called receiving fate and love.
復次緣意觸樂受，生意觸樂受。
 Again, the intention touches the pleasant feeling, and the business touches the pleasant feeling.
若觸意觸樂受已，於異意觸樂受悕望，若相似若勝妙，是名受緣愛。
 If the mind touches the happy feeling, and if the different mind touches the happy feeling and feels despair, if it is similar and wonderful, this is called the love of feeling.
復次[＊]緣意觸樂受，生意觸樂受。
 Again [*] Destiny touches pleasant feelings, and business touches pleasant feelings.
彼觸意觸樂受已，於不苦不樂受悕望，是名受緣愛。
 The mind touches the pleasant feeling, and the hope is to feel neither painful nor happy. This is called the love of feeling.
復次緣意觸苦受，生意觸苦受。
 Again, the intention touches the painful feeling, and the business touches the painful feeling.
彼觸意觸苦受已，於意觸樂受悕望，是名受緣愛。
 When the mind touches the painful feeling, when the mind touches the pleasant feeling, it is despairing. This is called the love of feeling.
復次緣意觸苦受，生意觸苦受。
 Again, the intention touches the painful feeling, and the business touches the painful feeling.
彼觸意觸苦受已悕望，令我斷壞無有，是名受緣愛。
 The painful feeling of touching the mind has made me feel hopeless, and it has made me completely destroyed. This is called the love of feeling.
復次緣意觸苦受，生意觸苦受。
 Again, the intention touches the painful feeling, and the business touches the painful feeling.
彼觸意觸苦受已，於意觸不苦不樂受悕望，是名受緣愛。
 When the mind touches the painful feeling, when the mind touches the mind, it is neither painful nor pleasant, and it is despairing. This is called the love of feeling.
復次緣意觸不苦不樂受，生意觸不苦不樂受。
 Again, when the mind is touched, the feeling is neither painful nor pleasant, and when the business is touched, the feeling is neither painful nor pleasant.
若意觸不苦不樂受已，於意觸不苦不樂受悕望堪忍住，是名受緣愛。
 If the mind-contact is neither painful nor pleasant, and the mind-contact is neither painful nor pleasant, the feeling is so frustrating that it can be endured, this is called feeling-conditional love.
復次緣意觸不苦不樂受，生意觸不苦不樂受。
 Again, when the mind is touched, the feeling is neither painful nor pleasant, and when the business is touched, the feeling is neither painful nor pleasant.
若[6]受意觸不苦不樂受已，於意觸不苦不樂受悕望，若相似若勝妙，是名受緣愛。
 If [6] the feeling of the mental contact is neither painful nor pleasant, and the mental contact is neither painful nor pleasant, and the feeling is despairing, if it is similar and wonderful, this is called the love of feeling.
復次緣意觸不苦不樂受，生意觸不苦不樂受。
 Again, when the mind is touched, the feeling is neither painful nor pleasant, and when the business is touched, the feeling is neither painful nor pleasant.
若[7]緣意觸不苦不樂受已，於意觸樂受悕望，是名受緣愛。
 If [7] the conditioned contact is neither painful nor pleasant, and the conditioned contact is pleasant and despairing, this is called receiving conditioned love.
如佛說：
 As Buddha said:
阿難！愛有緣。
 Ananda! Love is destined.
阿難問已有答：
 Ananda's question has been answered:
愛何緣？
 What is love for?
受緣愛。
 Be loved by fate.
此是答。
 This is the answer.
阿難！若無一切受者，有愛不？
 Ananda! If there is no recipient, is there love?
世尊！無也。
 World Honored One! Nothing.
阿難！以因緒緣愛。
 Ananda! Love due to emotions.
阿難！受緣愛，如向所說。
 Ananda! Love by fate, as Xiang said.
以是故說。
 So it is said.
云何愛緣取？
 How can love be obtained?
愛未斷，愛欲取、見取、戒取、我取，是名愛緣取。
 Love is not broken, love is grasped by desire, view, precepts, and self. This is called love-dependent grasping.
云何欲取？
 Why do you want to take it?
除欲界愛初觸，若餘欲界愛廣，是名欲取。
 Apart from the first touch of love in the realm of desire, if the love in the realm of desire remains extensive, this is called desire.
云何見取？
 Where can I find it?
除戒取，若餘見取。
 In addition to the precepts, if you can see the rest.
云何戒取？
 Why should I stop taking it?
戒[8]道是名戒取。
 Precepts [8] Tao is called precepts.
云何我取？
 Where can I take it?
除色無色界愛初觸，若餘色無色界愛廣，是名我取。
 Apart from the first touch of love in the formless realm, if the remaining love in the formless realm is extensive, this is the name I take.
云何欲界取？
 Why do you want to take it?
除欲界愛初觸見取、戒取，若餘欲界煩惱，是名欲取。
 In addition to the first contact, attachment, and abstinence of love in the desire realm, if there are still troubles in the desire realm, this is called desire.
云何見取？
 Where can I find it?
六十二見及邪見，是名見取。
 Sixty-two views and wrong views are called view-taking.
云何戒取？
 Why should I stop taking it?
戒淨、道淨、二俱淨、解脫、無依、盡苦邊，若於彼堪忍欲愛。
 Purity of precepts, purity of path, purity of both, liberation, no dependence, and the end of suffering, if one can bear the love of desire.
戒謂身口戒。
 The precepts refer to the precepts of body and speech.
道謂邪[9]緣求吉，養髮、入水、事火、事日月、牛行鹿行狗行默行、求力行、求大人行，種種苦行及餘求邪吉，是名道。
 The Tao refers to evil [9] seeking good luck, raising hair, entering water, serving fire, working with the sun and moon, walking with oxen, walking with deer, walking with dogs, walking silently, doing hard work, looking for great people, all kinds of ascetic practices and the rest seeking evil good luck, this is the name of the Tao.
若彼戒此道，求覓、重求覓、[10]究竟求覓，齊是謂淨、謂解脫、謂戒淨、謂我解脫、謂聖、謂阿羅漢、謂般涅槃。
 If he abstains from this path, seeks for it, seeks for it again, [10] ultimately seeks for it, it is called purity, liberation, purity of morality, self-liberation, sainthood, Arahant, and parinirvana.
若於彼欲重欲究竟欲堪忍，是名戒取。
 If the desire is too heavy and the desire is unbearable, this is called abstention.
云何我取？
 Where can I take it?
除色無色界初觸愛戒取、見取，若餘色無色界煩惱，是名我取。
 Apart from the first touch of love, precepts and attachment in the formless realm, if the remaining troubles in the formless realm are left behind, this is called self-attachment.
如佛說：
 As Buddha said:
阿難！取有[11]何緣？
 Ananda! What is the reason for [11]?
如是阿難問已有答：
 Thus Ananda's question has been answered:
取由何緣？
 Why?
愛緣取。
 Love is taken.
此是答。
 This is the answer.
阿難！若無一切愛者，有取不？
 Ananda! If there is no all-loving one, is there any taking?
世尊！無也。
 World Honored One! Nothing.
阿難！以[12]是因緒緣取。
 Ananda! Take [12] as a result of the factors and conditions.
阿難！愛緣取，如向所說。
 Ananda! Love is taken by fate, as Xiang said.
以是故說。
 So it is said.
云何取緣有？
 Why is it so?
欲取、見取、戒取、我取緣未斷，若作欲行、色行、無色行，有報身口意業，是名取緣有。
 If the conditions for grasping, grasping by sight, grasping by abstention, and grasping by self are not severed, if you engage in desire conduct, form conduct, or formless conduct, there will be rewarded actions of the body, speech, and mind, which is called the existence of the conditions for grasping.
復次取緣三有，欲有、色有、無色有。
 Again, the three conditions are taken into account: desire existence, form existence, and formless existence.
云何欲有？
 Why do you want to have it?
二種欲有，或欲有即業有、或欲有即生有。
 There are two kinds of desire, either desire is the existence of karma, or desire is the existence of birth.
云何欲有即業有？
 Why should there be a desire to have a career?
欲行未竟未知未斷，若作欲行有報身口意業，是名欲有即業有。
 The unfinished act of desire is unknown and unfinished. If the act of desire is rewarded by body, speech, and mind, this is called the existence of desire and the existence of karma.
云何欲有即生有？
 Why do you want something to exist immediately?
若作業成就已，欲界天上受五種我分身色受想行識，是名欲有即生有。
 If the homework is completed, you will receive the five forms of self, body, color, thoughts, actions, and awareness in the world of desire. This is called the existence of desire.
此謂受有、此謂報有、此謂[13]復有。
 This is called the existence of receiving, this is called the existence of reward, and this is called the existence of reappearance.
如是欲行業有、如是欲行生有，是名欲有。
 Such desire exists, such desire creates existence, this is called desire existence.
云何色有？
 What is the color of the cloud?
二種色有，或色有即業有、或色有即生有。
 There are two kinds of form, either form is the existence of karma, or form is the existence of birth.
云何色有即業有？
 Why does the existence of color mean the existence of karma?
色行未竟未知未斷，若作色行有報身口意業，是名色有即業有。
 The formation of form is unknown and unfinished. If the formation of form has the reward of body, speech and mind, then the existence of name and form means the existence of karma.
云何色有即生有？
 How can color exist immediately?
若作業成就已，色界天上若受五[14]種我分色受想行識，是名色有即生有。
 If the homework is completed, if the five [14] self-separated colors, thoughts, thoughts, and actions are received in the form realm, the name and form will be born.
此謂受有、此謂報有、此謂[＊]復有。
 This is called the existence of receiving, this is called the existence of reward, and this is called [*]re-existence.
如是色行業有、如是色行生有，是名色有。
 Such is the existence of form and formation, such is the existence of form and formation, such is the existence of name and form.
云何無色有？
 Why is there no color?
二種無色有，或無色有即業有、或無色有即生有。
 There are two types of colorless existence, either colorless existence, which is the existence of karma, or colorless existence, which is the existence of birth.
云何無色有即業有？
 Why does the existence of colorless existence mean the existence of karma?
無色行未竟未知未斷，若作無色行有報身口意業，名無色有即業有。
 The unfinished and unfinished formless actions are unknown and unfinished. If the formless actions are rewarded with actions of body, speech and mind, it is called formless existence, that is, the existence of actions.
云何無色有即生有？
 Why does colorless existence exist immediately?
若作業成就已，無色界天上受四種我分身受想行識，是名無色有即生有。
 If the homework is completed, the four self-parties in the formless realm will receive thoughts, thoughts, actions, and awareness in the sky. This is called formless existence, that is, birth.
此謂受有、此謂報有、此謂[＊]復有。
 This is called the existence of receiving, this is called the existence of reward, and this is called [*]re-existence.
如是無色行業有、如是無色行生有，是名無色有。
 Such a formless existence, such a formless existence, is called a formless existence.
如佛說：
 As Buddha said:
阿難！有有緣。
 Ananda! There is a destiny.
如是阿難問已有答：
 Thus Ananda's question has been answered:
有何緣？
 What's the reason?
取緣有。
 Destiny exists.
此是答。
 This is the answer.
阿難！若無一切取者，有有不？
 Ananda! If there is no one who takes everything, is there any?
世尊！無也。
 World Honored One! Nothing.
阿難！以因緒緣。
 Ananda! Because of the relationship.
阿難！取緣有，如向所說。
 Ananda! The reason is, as Xiang said.
以是故說。
 So it is said.
云何有緣生？
 How come there is fate?
若諸眾生，眾中生重生、住胎出胎、得生陰、具諸入眾和合，是名生。
 If all sentient beings are reborn among others, live in the womb and come out of the womb, be reborn in the yin, and have the integration of all beings, this is called rebirth.
如佛說：
 As Buddha said:
阿難！生有緣。
 Ananda! Born by fate.
阿難問已有答：
 Ananda's question has been answered:
生何緣？
 Why was he born?
有緣生。
 Born by fate.
此是答。
 This is the answer.
阿難！若無一切有者，有生不？
 Ananda! If there is no everything that exists, is there any life?
世尊！無也。
 World Honored One! Nothing.
阿難！以因緒緣有緣生，如向所說。
 Ananda! It is due to the predestined relationship, as Xiang said.
以是故說。
 So it is said.
云何生緣老死憂悲苦惱大苦[1]聚？
 Why is it that fate brings old age, death, sorrow, misery, and great suffering [1] together?
云何老？
 How old is Yun?
謂眾生衰老戰掉諸根熟[2]念減行故，是名老。
 It is said that all sentient beings age and lose their faculties [2] and their thoughts and deeds decrease. This is called aging.
云何死？
 Yun He died?
若諸眾生終沒死盡，時過陰壞捨身，此陰變異眾別離，是名死。
 If all sentient beings do not die in the end, and their bodies are destroyed due to the passage of time, this yin changes and separates all beings, this is called death.
云何憂？
 Why worry?
眾生觸若干苦法，若憂、重憂、究竟憂，內熱內心憂，是名憂。
 Living beings are exposed to certain sufferings, such as worry, severe worry, ultimate worry, internal heat and inner worry, this is called worry.
云何悲？
 How sad is this?
憂纏逼迫、憂[3]煎具足、憂惱心亂，窮歎啼哭追憶[4]並語，或自撲亂語，是名悲。
 Worry is entangled and persecuted, worry [3] is full of worry, worry is confusing, sighing, crying, recalling [4] and talking, or talking gibberish to oneself, this is called sadness.
云何苦？
 Why bother?
若身覺苦，眼觸苦受乃至身觸苦受，是名苦。
 If the body feels pain, the eyes touch the pain and even the body touches the pain, it is called suffering.
云何惱？
 Why are you upset?
若心覺苦，意觸苦受，是名惱。
 If the mind feels pain and the mind touches the painful feeling, this is called affliction.
云何大苦聚？
 Why is there so much suffering?
若眾苦、若罵辱苦、若心不定，是名大苦聚。
 If there is suffering, if there is suffering from being scolded or insulted, or if the mind is unstable, this is called the accumulation of great suffering.
如佛說：
 As Buddha said:
阿難！老死憂悲苦惱大苦聚有緣。
 Ananda! Aging, death, sorrow, misery, and great suffering are destined to gather together.
阿難問已有答：
 Ananda's question has been answered:
老死憂悲苦惱大苦聚有何緣？
 What is the reason for old age, death, sorrow, misery, and great suffering?
生緣老死憂悲苦惱大苦聚。
 Life, old age, death, sorrow, sorrow, and great suffering gather together.
此是答。
 This is the answer.
阿難！若無生，有老死憂悲苦惱大苦聚不？
 Ananda! If there is no birth, will there be aging, death, sorrow, pain, and great suffering?
世尊！無也。
 World Honored One! Nothing.
阿難！以因緒緣故，老死憂悲苦惱大苦聚。
 Ananda! Because of the emotions, old age, death, sorrow, misery, and great suffering gather together.
若生緣老死憂悲苦惱大苦聚，如上說。
 If life, old age, death, sorrow, misery, and great suffering gather together, it is as mentioned above.
云何如是純苦聚集？
 Why is it like a gathering of pure suffering?
謂七苦法，老、死、憂、悲、苦、惱、大苦聚，是名純苦陰。
 It is called the seven sufferings: old age, death, sorrow, grief, suffering, annoyance, and the gathering of great sufferings. This is called the Yin of Pure Suffering.
復次十一苦法，無明、行、識、名色、六入、觸、受、愛、取、有、生，是名純苦陰。
 Again, the eleven sufferings include ignorance, formations, consciousness, name and form, six senses, contact, feeling, craving, grasping, existence, and birth. This is called the Yin of pure suffering.
復次亦十八苦法，無明、行、識、名色、六入、觸、受、愛、取、有、生、老、死、憂、悲、苦、惱、大苦聚，是名純苦陰。
 Again, there are eighteen causes of suffering: ignorance, formations, consciousness, name and form, six senses, contact, feeling, craving, grasping, existence, birth, old age, death, sorrow, sorrow, pain, annoyance, and the gathering of great suffering. The name is pure bitter yin.
如是純苦陰，有集和合生俱生。
 Such pure suffering yin is born together with its combination.
生已俱生已，出俱出。
 The birth has been born, and the birth has come out.
出已俱出已得成就，是謂純苦陰集。
 It is said that the yin of pure suffering is gathered when everything has come out and achieved.
云何無明滅則行滅？
 How can it be that when ignorance is destroyed, action will be destroyed?
若無明生則行生、若無明滅則行滅，是謂無明滅則行滅。
 If ignorance arises, then formations arise; if ignorance ceases, formations cease. This means that when ignorance ceases, formations cease.
乃至若有生則有老死、若生滅則老死滅，是謂生滅則老死滅。
 Even if there is birth, there will be old age and death; if there is birth and death, there will be old age and death. This means that if there is birth and death, there will be old age and death.
云何純苦陰滅？
 How can pure suffering be eliminated?
純苦陰者，謂七苦法，老、死、憂、悲、苦、惱、大苦聚，是名純苦陰。
 The pure suffering yin is called the seven sufferings, old age, death, sorrow, grief, suffering, annoyance, and the gathering of great suffering. This is called pure suffering yin.
復次十一苦，是名純苦陰。
 The eleven sufferings again are called pure suffering yin.
復次十八苦法，無明乃至大苦聚，是名純苦陰。
 The eighteen sufferings, ignorance and even the accumulation of great suffering are called pure suffering.
如是純苦陰，盡、變異、寂靜、滅、沒，名純苦陰滅。
 Such pure suffering yin is exhausted, mutated, silent, extinguished, and disappears, which is called the cessation of pure suffering yin.
舍利弗阿毘曇論卷[＊]第十二
 Volume 12 of Shariputra Abhitan Treatise [*]
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2.6 - the 4 smṛty-upasthānāni: 4 frames of sati 4sp🐘

T1548 舍利弗阿毘曇論卷/篇章 十三
 T1548 Shariputra Abhitan's Treatise Volume/Chapter Thirteen
舍利弗阿毘曇[5]論卷[6]第十三
 Shariputra Abhitan[5] Treatise Volume[6] Thirteenth
[7]姚秦[＊]罽賓三藏[＊]曇摩耶舍共[＊]曇摩崛多[＊]等譯
 [7] Translated by Yao Qin [＊] Ji Bin Sanzang [＊] Tamaya Shegong [＊] Tamo Juduo [＊] and others
非問分念處品第六
 The Sixth Quality of Non-questioning Thoughts
行一道，眾生清淨，遠離憂悲、滅盡苦惱，得證涅槃，斷除五蓋，修四念處。
 By walking the same path, all living beings will be pure, stay away from sadness, eliminate suffering, attain nirvana, eliminate the five hindrances, and cultivate the four foundations of mindfulness.
何謂一道？
 What is a path?
獨處閑靜樂於精勤，不樂諸業、不樂非業，不行無義語、不樂無義語，不[8]行睡眠、不樂睡眠，不行集語、不樂集語，不行依止、不樂依止，不行放逸、不樂放逸，不行親近、不樂親近，如是道生正生、起正起、觸證，是名一道。
 Being alone and quiet, enjoying hard work, not enjoying various karma, not enjoying non-karma, not engaging in meaningless words, not enjoying meaningless words, not [8] sleeping, not happy sleeping, not able to gather words, not happy to gather words, not able to rely on , is not happy to rely on, cannot let go, is not happy to let go, cannot be close, and is not happy to be close. If the Tao is born, rises, and realizes, this is called one path.
復次獨遠，離捨惡遠離、不雜垢穢離諸欲惡，如是道生正生、起正起、觸證，是名一道。
 Again, alone and far away, far away from the evils of abandonment, not mixed with impurities and far away from all the evils of desires, this way the path arises rightly, arises rightly, and reaches enlightenment. This is called one path.
復次不共貪欲瞋恚愚癡煩惱、不共障礙覆蓋繫縛惡行，如是道生正生、起正起、觸證，是名一道。
 Again and again, there are no common desires, hatred, ignorance, and troubles, and no common obstacles cover and bind evil deeds. In this way, the path is born, arises, and reaches enlightenment. This is called one path.
復次獨不放逸、精進念知修遠離行，如是道生正生、起正起、觸證，是名一道。
 Again, do not let go, diligently practice mindfulness, knowledge, and practice, and stay away from actions. If the path is born, arises, and is realized, this is called one path.
復次獨處閑靜，親近隨坐，或曠野空處、山谷崖窟露處、草坐[9]處，在林藪塚間水側遠離聚落，如是道生正生、起正起、觸證，是名一道。
 Again and again, when you are alone and quiet, sitting close to you, or in an open place in a wilderness, in an exposed place on a cliff or a cave in a valley, or sitting on a grass [9], by the waterside among forests and graves, far away from the community, then the Tao is born, arises, and is realized. It's a name.
復次心獨住正住正止一入定，是名一道。
 Once again, when the mind abides alone, upright and still, and enters concentration, this is called one path.
復次一向[10]柔軟調伏清淨，是名一道。
 Repeatedly [10] soft, subdued and pure, this is the name of a way.
復次貪欲瞋恚愚癡、煩惱障礙覆蓋繫縛惡行盡，是名一道。
 Repeatedly, greed, anger, ignorance, worries, and obstacles cover and bind all evil deeds. This is called one path.
復次離欲寂靜修正覺、滅惡得涅槃，是名一道。
 Once again, freedom from desire, tranquility, enlightenment, elimination of evil, and attainment of nirvana are called one path.
何謂道？
 What is Tao?
一[11]枝道乃至十一[＊]枝道，是名道。
 The one [11] branch path and even the eleven [*] branch path are the famous paths.
是道，是橋、是因、是門、是根、是[12]起、是勝、是緒、是[13]辦，生正生、起正起、出正出，善法和合成就，是名道。
 It’s the way, it’s the bridge, it’s the cause, it’s the door, it’s the root, it’s the [12] origin, it’s the victory, it’s the thread, it’s the [13] process, the right birth, the right rise, the right exit, the combination of good dharma is achieved , is the famous way.
何謂眾生清淨？
 What does it mean for all living beings to be pure?
眾生，謂五道生也。
 All living beings are said to be living in the five realms.
為人天眾生故，說親近四念處，修行多學得戒清淨、心清淨、見清淨、授記度疑清淨、知見道非道清淨、趣道知見清淨、得知見清淨。
 For the sake of human beings and gods, it is said that one should get close to the four foundations of mindfulness and practice a lot to learn to have pure precepts, a pure mind, pure views, pure prophecies and answers to doubts, pure knowledge of the path that is not the path, pure knowledge of the path of interest, and pure knowledge of knowledge.
如[14]見令不清淨眾生清淨、令垢穢眾生無垢穢，是謂眾生[15]清淨。
 For example [14] seeing that making impure living beings pure and making filthy living beings free from filth and filth, this means that all living beings [15] are pure.
何謂遠離憂悲？
 What does it mean to be free from sorrow?
云何憂？
 Why worry?
眾生觸若干苦法，若憂重憂、內燋熱內心熱，是名憂。
 When sentient beings are exposed to certain sufferings, if they are worried, have heavy worries, or feel hot inside, this is called worry.
云何悲？
 How sad is this?
謂眾生憂纏逼迫、憂箭具足、憂惱心亂，窮歎啼[1]哭追憶並語，[2]或自[3]堆撲口出亂語，是名悲。
 It is said that all living beings are worried about being harassed and persecuted, worried about arrows, worried and confused, sighing and crying [1] crying, recalling and talking, [2] or talking nonsense from their mouths [3], this is called sorrow.
四念處親近修學遠離憂悲，是名遠離憂悲。
 Practice closeness to the four foundations of mindfulness and stay away from sorrow. This is called staying away from sorrow.
何謂滅盡苦惱？
 What is the cessation of suffering?
苦謂若身覺苦，眼觸苦受乃至身觸苦受，是名苦。
 Suffering means that if the body feels pain, the eyes touch the body and the body touches the body painfully, it is called suffering.
云何惱？
 Why are you upset?
若心覺苦，[4]意觸苦受，是名惱。
 If the mind feels pain, [4] the mind touches the painful feeling, which is called affliction.
四念處親近修學苦惱滅，是謂滅苦惱。
 Close practice of the four foundations of mindfulness leads to the cessation of suffering, which is called the cessation of suffering.
何謂得涅槃？
 What does it mean to achieve nirvana?
涅槃謂四沙門果。
 Nirvana is the fruit of the four ascetics.
四念處親近修學得四沙門果，是謂得涅槃。
 Practicing closely and practicing the four foundations of mindfulness to obtain the four recluse fruits is called Nirvana.
何謂斷五蓋？
 What does it mean to break the five hindrances?
若滅五蓋，是謂斷五蓋。
 If the five hindrances are destroyed, it is said to be broken.
何謂修四念處？
 What does it mean to cultivate the Four Foundations of Mindfulness?
謂內身觀身行勤精進，應正智念除世間貪憂。
 It is said that the inner body should be diligently observed and practiced, and one should have correct and wise thoughts to eliminate greed and worry in the world.
外身觀身行勤精進，應正智念除世間貪憂。
 We should observe the external body diligently and diligently, and we should have correct and wise thoughts to eliminate greed and worries in the world.
內外身觀身行勤精進，應正智念除世間貪憂。
 Contemplate the body internally and externally diligently and diligently, and have correct and wise thoughts to eliminate greed and worry in the world.
受、心、法亦如是。
 The same is true for feelings, mind, and dharmas.
云何身觀身行？
 Why should I observe my body and conduct myself?
身謂四大色身，父母因緣，飲食長養、衣服調適、塗油潤身，無常破壞變異之法，是名身。
 The body refers to the four major physical bodies, the karma of parents, the nourishment of food, the adjustment of clothes, the application of oil to moisturize the body, and the law of impermanence that destroys and mutates. This is the body of name.
復次名身，色身是名身。
 Again, the name body is the name body.
復次地身、水火風身，是名身。
 The body of earth, water, fire and wind are the name body.
復次象眾馬眾車眾步眾，是名身。
 Again, it resembles many horses, many chariots, many steps, and this is the name body.
復次六識身、六觸身、六受身、六想身、六思身、六愛身、六覺身、六觀身，是名身。
 Furthermore, the six consciousness bodies, the six contact bodies, the six feeling bodies, the six thought bodies, the six thought bodies, the six love bodies, the six awareness bodies, and the six contemplation bodies are the name bodies.
云何內身觀身行？
 How can we observe the body and conduct within the body?
若比丘一切內四大色身所攝法、若內一處四大色[5]身所攝法，思惟無常、知無常、解無常、受無常，如是不放逸觀，得定心住正住，是名內身觀身行。
 If a bhikkhu has a dharma captured by the four major forms of body in his body, or if the dharmas captured by the four major forms of body in one place, he thinks about impermanence, understands impermanence, understands impermanence, and experiences impermanence. By contemplating impermanence without hesitation, he can stay in the right mind. Staying is called inner body contemplation and body conduct.
復次比丘一切內身四大色身所攝法、若內一處四大色身所攝法，思惟苦患[6]癰箭貪味病、[7]依緣、壞法、不定、不滿、可壞、苦空無我，思惟緣、知緣、解緣、受緣，即無明緣行，乃至名色緣六入，乃至是名內身觀身行。
 Furthermore, if the dharma captured by the four major material bodies in all the inner bodies of a bhikkhu, if the dharmas captured by the four major physical bodies in one place in the body, think about suffering [6] carbuncle, greedy taste disease, [7] dependence on conditions, bad dharma, uncertainty, and dissatisfaction. , destructible, suffering, empty and selfless, thinking about conditions, knowing conditions, interpreting conditions, and receiving conditions, that is, the actions of ignorance of conditions, and even the six elements of name and color, and even the actions of contemplating the inner body.
復次比丘一切內身四大色身所攝法、若內一處四大色身所攝法，思惟滅、知滅、解滅、受滅，即無明滅則行滅，乃至[8]名色滅則六入滅，乃至是名內身觀身行。
 Furthermore, if the dharma captured by the four major material bodies in all the inner bodies of a bhikkhu, if the dharma captured by the four major material bodies in one place in the body, thinking, knowledge, understanding, and feeling are annihilated, that is, ignorance is annihilated, then the action is annihilated, and even [8] the name When color disappears, the six sense organs disappear, which is called inner body contemplation and body conduct.
復次比丘行[9]樂[10]知行樂，乃至臥[11]樂知臥樂，身住樂如實知，乃至是名內身觀身行。
 Again, the bhikkhu knows the joy of walking [9] and the joy of [10], and even the joy of sleeping [11] knows the joy of lying down, and the body dwells in joy and knows the truth of the body, and even this is called inner body contemplation of the body.
復次比丘去來屈申迴轉正知行，乃至[12]眠覺語默正知行，乃至是名內身觀身行。
 Repeatedly, monks came and went to repent and turn around and practice correct knowledge and practice. Even [12] when they were asleep and awake, they silently spoke and practiced correct knowledge and practice. This was even called inner body contemplation and practice.
復次比丘出息長知長、入息長知長，出息短知短、入息短知短，如旋師挽繩，繩長知長、繩短知短，乃至是名內身觀身行。
 Again, a bhikkhu knows if the out-breathing is long, the in-breathing is long, the out-breathing is short, the in-breathing is short, and the in-breathing is short, he knows it is short. Just like a spinner pulling a rope, he knows the length when the rope is long, and he knows the short rope when the rope is short. This is called inner body contemplation.
復次比丘從頂至足、從足至頂見諸不淨，觀身中有髮毛爪齒、薄皮厚皮、血肉筋脈、脾腎心肺、大小穢藏便利涕唾、膿血脂肪腦膜淚汗髓骨。
 Again, the bhikkhu sees various impurities from the top to the feet and from the feet to the top. In the body, there are hairs, claws and teeth, thin and thick skin, flesh and blood, tendons, spleen, kidneys, heart and lungs, large and small filth, urine, saliva, pus, blood, fat, meninges, tears and sweat. medullary bone.
如淨眼人於二門[13]倉，觀見諸穀胡麻、[14]大豆小豆[15]豍豆、大麥小麥。
 For example, a person with pure eyes can see grains, flax, soybeans, adzuki beans, cowpeas, barley, and wheat in the barn at the second gate.
如是比丘觀身中，從頂至足、從足至頂具諸不淨，乃至是名內身觀[16]身行。
 In this way, a bhikkhu observes all kinds of impurities in the body from the top to the feet and from the feet to the top. This is even called inner body contemplation [16].
復次比丘觀身諸大，此身中唯有地水火風大，如巧屠牛師屠牛師弟子屠牛為四分，若坐立行住但見四分。
 Again, the bhikkhu observes the major elements of the body. In this body, only earth, water, fire, and wind are the major elements. For example, a skilled cattle-slaughterer and a disciple of a cattle-slaughterer slaughter a cow into four parts. If you sit, stand, walk, and stand, you will see four parts.
如是比丘觀此諸大，此身唯有地大水火風大，然此諸大但依水[17]火生各相違，飲食長養羸劣無力，不堅無強、念念不住，乃至是名內身觀身行。
 As a bhikkhu observes these great things, this body is only made up of the great elements of earth, water, fire, and wind. However, these great elements are only dependent on water [17]. Fire is born in conflict with each other. If food and drink are long and nourished, they will become weak and feeble. They will not be strong or strong, and they will not be able to keep their thoughts. It is even called inner body contemplation of body conduct.
復次比丘觀身食住食集，緣食得住、無食無住，如火緣薪得燃無薪則滅。
 Again, a bhikkhu observes that the body eats, dwells and gathers food. It is dependent on food to live, but no food and no dwelling. Just like a fire, dependent on fuel for burning, it will be extinguished without fuel.
如是比丘觀身食住食集，緣食得住、無食不住。
 In this way, a bhikkhu contemplates the body's food, dwelling, and food gatherings. He can live with food but cannot live without food.
如佛說：
 As Buddha said:
「觀身所集苦， 一切皆緣食，
 "Consider the suffering accumulated in the body. Everything is caused by food.
若能除滅食， 則無是諸苦。
 If food can be eliminated, there will be no such suffering.
如是知過患， 食是成就苦，
 Knowing the faults thus, eating causes suffering.
比丘滅食已， 必定得涅槃。」
 A bhikkhu who has ceased eating will definitely achieve nirvana. "
是名內身觀身行。
 This is called inner body contemplation and body conduct.
復次比丘觀身盡空俱空，以念遍知解行，乃至是名內身觀身行。
 Again, the bhikkhu contemplates that the body is completely empty and empty, and understands and interprets actions with mindfulness. This is even called contemplation of the body within the body.
復次比丘觀身是癰瘡，此身有九瘡津漏門，若所出津漏皆是不淨，乃至如摩訶[18]迦葉說：
 Again, the bhikkhu observes that the body is a carbuncle. There are nine sores and fluid leakage in the body. If the fluid leakage comes out, it will be unclean, and it will be like Maha. [18] Kassapa said:
四大[19]色身是衰耗相違津漏乃至壽命短促，乃至是名內身觀身行。
 The four major [19] physical bodies are depleted, incompatible with fluid leakage, and even shortened lifespan, which is called internal body contemplation.
及餘諸行，一切內四大色身所攝法、一處內四大色身所攝法，思惟得定心住正住，是名內身觀身行。
 As well as the rest of the actions, all the Dharma captured by the four major physical bodies in one place, and the Dharma captured by the four major physical bodies in one place, can be concentrated and abiding properly. This is called inner body contemplation of the body.
云何內身？
 Where is the inner body?
身若受，謂若內緣生自性己分，是名內。
 If the body is felt, it means that if the inner condition arises from its own nature, it is called inner.
云何觀？
 What do you think?
謂如實人微觀正覺緣觀解，是名觀。
 It is said that the truthful person's microcosmic interpretation of the correct enlightenment is the famous view.
云何行？
 Where can I go?
如是微觀成就，不違法、護持行、微行，是名行。
 Such microscopic achievements, non-violation of laws, protective and microscopic actions, are famous actions.
云何勤精進？
 How can you be so diligent and diligent?
[20]謂如實人若順法多行精進，是名勤精進。
 [20] It is said that if a person who is truthful follows the Dharma and practices diligently, this is called diligence and diligence.
復次若身心發起、顯出、越度、不退，是名勤精進。
 Again, if the body and mind are initiated, manifested, transcended, and never retreated, this is called diligence.
云何正智？
 Yunhe Zhengzhi?
謂如實人知見解射方便，是名正[21]知。
 It is said that the truthful person knows, understands, and shoots conveniently, which is called Zhengzhi [21].
云何念？
 What do you think?
謂如實人憶念、微念、緣念、住不忘相續念不失不[22]集，是名念。
 It is said that the truthful person remembers, thinks slightly, thinks of the situation, dwells, does not forget, continues to think, does not lose, does not [22] collect, this is called mindfulness.
云何世間？
 Where is the world?
有二種世間：
 There are two worlds:
眾生世間、行世間。
 All living beings live in the world and travel in the world.
五道受生，是名眾生世間。
 The five paths of being born are called living beings in the world.
五受陰，是名行世間。
 The five negative feelings are called walking in the world.
云何貪？
 Why are you greedy?
[23]貪不善根，是名貪。
 [23] Greed has unwholesome roots and is called greed.
云何憂？
 Why worry?
意觸苦受，是名憂。
 Feelings of pain are called worries.
云何除？
 How to get rid of the cloud?
覆、背、解、斷、吐、出，是[24]名除。
 Cover, back, solution, break, vomit, and come out are the names of [24].
云何外身觀身行？
 How can we observe the body and conduct externally?
若比丘外一切四大色身攝法、若外一處四大色身攝法，思惟無常、知無常、解無常、受無常，如是不放逸觀，[25]得定心住正住，是名外身觀身行。
 If a bhikkhu contemplates impermanence, knows impermanence, understands impermanence, and experiences impermanence, and observes impermanence without hesitation, [25] he will be able to stay calm and abiding. This is called observing the body and doing it.
復次比丘一切外四大色身所攝法、若一處外四大色身所攝法，若觀苦痛癰箭著味病、依緣、壞法、不定、不滿、可壞、苦空無我，思惟緣、知緣、解緣、受緣，即無明緣行，乃至名色緣六入，乃至是名外身觀身行。
 Furthermore, if a bhikkhu observes the dharmas captured by the four external material bodies in one place, the arrows of suffering and carbuncle smell of disease, dependence, bad dharma, uncertainty, dissatisfaction, destructibility, suffering and emptiness. I, think about the conditions, know the conditions, understand the conditions, and receive the conditions, that is, the actions of the unknown conditions, as well as the six senses of name and color, and even the actions of observing the body and name.
復次比丘外一切四大色身所攝法、外一處四大色身所攝法，思惟滅、知滅、解滅、受滅，無明滅則行滅，乃至名色滅則六入滅，乃至是名[1]外身觀身行。
 Furthermore, if all the dharmas captured by the four major form bodies outside the bhikkhu, and the dharmas captured by the four major form bodies in one place outside, the cessation of thought, the cessation of knowledge, the cessation of understanding, the cessation of feeling, the cessation of ignorance, the cessation of action, and the cessation of name and form, the cessation of the six entrances. , even the name [1] Look at the body and conduct.
[2]及餘諸行外一切四大色身所攝法、若外一處色身所攝法，思惟得定心住正住，是名外身觀身行。
 [2] As well as all the dharmas captured by the four major physical bodies outside the body, if you think about the dharmas captured by the outer body, you can calm your mind and stay upright. This is called observing the body's behavior on the external body.
云何外身？
 Yun He's body?
謂身非受、非內、非緣生、非自性、非己分，是名外。
 It is said that the body is not experienced, not internal, not conditioned, not self-nature, and not part of oneself. This is outside the name.
餘義如上說。
 Yu Yi said as above.
云何內外身觀身行？
 Why should we observe the body's actions internally and externally?
如比丘一切內外四大[3]色身攝法、若一處內外四大色身攝法，觀無常、知無常、解無常、受無常，如是不放逸觀，得定心住正住，是名內外身觀身行。
 For example, if a bhikkhu takes in the four great external and internal [3] physical phenomena, if he observes the impermanence, knows the impermanent, understands the impermanent, and experiences the impermanent in one place, he will be able to stay calm and abiding by contemplating without letting go. This is called internal and external body contemplation and body conduct.
復次比丘一切內外四大[＊]色身攝法、若一處內外四大色身攝法，若觀苦痛癰箭著味病、依緣、壞法、不定、不滿、可壞、苦空無我，思惟緣、知緣、解緣、受緣，無明緣行乃至觸緣受，乃至是名內外身觀身行。
 Again, the four great [*] physical phenomena, both internal and external, bhikkhu, if the four great physical phenomena, internal and external, are observed in one place, if one observes the pain, carbuncle, arrow, taste, disease, dependence, bad dharma, uncertainty, dissatisfaction, destructibility, suffering and emptiness There is no self, thinking about conditions, understanding conditions, understanding conditions, receiving conditions, ignorance of conditions and even contact and conditions, and even the inner and outer body contemplation of the body.
復次比丘一切內外四大色身攝法、若一處內外四大色身攝法，思惟滅、知滅、解滅、受滅，無明滅則行滅，乃至名色滅則六入滅，乃至是名內外身觀身行。
 Furthermore, if all the four external and internal forms of the body are absorbed by a bhikkhu, if the four internal and external phenomena of the body are absorbed in one place, thought, knowledge, understanding, and feeling will cease, and ignorance will cease, and when name and form cease, the six senses will cease. Even inside and outside the body, observing the body and conduct.
復次比丘若見死屍棄在塚間，若一日至三日，乃至是名內外身觀身行。
 Again, if a bhikkhu sees a dead body abandoned in a graveyard, he will observe the body and conduct it even within and outside the name for one to three days.
復次比丘若見死屍棄在塚間，若一日至三日膖脹青瘀，乃至是名內外身觀身行。
 Another time, if a bhikkhu sees a dead body abandoned in a grave, if his stomach is swollen and bruised for one to three days, he may even observe the inner and outer body.
復次比丘若見死屍棄在塚間，若一日至三日，為烏鳥虎狼[4]若干諸獸之所食噉，乃至是名內外身觀身行。
 Furthermore, if a bhikkhu sees a dead body abandoned in a grave, and if it is eaten by blackbirds, tigers, wolves, [4] and various beasts from one to three days, he will even be able to observe the inner and outer body.
復次比丘若見死屍骨節相連，青赤爛壞膿血不淨臭穢可惡，乃至是名內外身觀身行。
 Again, if a bhikkhu sees a dead body with joints connected, green, red, rotten, rotten, pus, blood, unclean, smelly and disgusting, it is even called internal and external body contemplation.
復次比丘若見死屍骨節相連，餘血皮所覆筋脈未斷，乃至是名內外身觀身行。
 Again, if a bhikkhu sees that the bones of a dead body are connected at the joints and the muscles and veins covered by the remaining blood and skin are not severed, this is called internal and external body contemplation.
復次比丘若見死屍骨節相連，血肉已離筋脈[5]未斷，乃至是名內外身觀身行。
 Again, if a bhikkhu sees a dead body with its bones connected at the joints and the flesh and blood separated from the tendons [5] but not severed, this is called internal and external body contemplation.
復次比丘若見死屍骨節已壞未離本處，乃至是名內外身觀身行。
 Again, if a bhikkhu sees a dead body whose joints have been broken and has not left its original place, he may even observe the inner and outer body.
復次比丘若見死屍骨節斷壞遠離本處，脚脛[6]膞脾臗脊脇肋手足肩臂項髑髏諸骨各自異處，乃至是名內外身觀身行。
 Again, if a bhikkhu sees that the joints of a dead body are broken away from their original places, and that the bones of the legs, shins, spleen, spine, flanks, ribs, hands, feet, shoulders, arms, neck, and skull are all in different places, this is called internal and external body contemplation.
復次比丘若見死屍骨節久故色白如貝、色青如鴿朽敗碎壞，乃至是名內外身觀身行。
 Again, if a bhikkhu sees a dead body whose joints have been long and white like a shell, or green like a dove, which is decayed and broken, he may even contemplate the inner and outer body.
復次比丘若見死屍在火聚上燒，髮毛皮膚血肉筋脈骨髓，一切髮毛乃至骨髓漸漸消盡，觀此法不至東方南西北方四維上下處住，此法本無而生、已生還滅，乃至是名內外身觀身行。
 Again, if a bhikkhu sees a dead body being burned on the fire gathering, and the hair, skin, flesh, tendons, veins, and marrow gradually disappear, all the hair, hair, and even the bone marrow gradually disappear, observe that this Dharma does not reside in the four dimensions of east, south, northwest, and north. Even inside and outside the body, observing the body and conduct.
及餘一切諸行四大色身攝法、若一處內外四大色身攝法，思惟得定心住正住，是名內外身觀身行。
 As well as all the other practices of the four major forms of body and mind, if one place has the four major forms of form and body, if you think about it and stay in it, it is called the inner and outer body.
云何內外身？
 Why is it inside and outside the body?
若受若非受，是名內外身。
 If it is felt or not, it is called the inner and outer body.
餘義如上說。
 Yu Yi said as above.
比丘觀身法緣起行、觀身法緣滅行，比丘如是觀身法緣起緣滅行有身起內念，以智以明識不依身，無所依行不受於世。
 A bhikkhu observes the dependent origination and cessation of the body's dharma, and observes the cessation and cessation of the body's dharma. In this way, a bhikkhu contemplates the dependent origination and cessation of the body's dharma. The mind arises from the body, and with wisdom and clear awareness, it does not rely on the body. It has no support and does not depend on the world.
如是比丘內身觀身行勤精進正智[7]正念，除世貪憂。
 In this way, a bhikkhu observes the body internally, conducts diligently, and develops correct wisdom [7] and righteous thoughts, eliminating greed and worry about the world.
外身、內外身亦如是。
 The same is true for the outer body and the inner and outer body.
云何受觀受行？
 Why do you observe and practice it?
受謂六受，眼觸受乃至意觸受，是名受。
 Feeling refers to the six feelings, eye contact and even mind contact, which are called feelings.
云何內受觀受行？
 How can I observe and practice inner feelings?
如比丘一切內[8]受、若一處內受，思惟無常、知無常、解無常、受無常，如是不放逸觀，得定心住正住，是名內受觀受行。
 Just like all internal feelings [8] of a bhikkhu, if there is one internal feeling, he thinks about impermanence, knows impermanence, understands impermanence, and feels impermanence. If he observes impermanence without letting go, he can stay calm and abiding. This is called inner feeling contemplation and practice.
復次比丘一切內受、[9]若一處內受，思惟苦患癰箭味病、依緣、壞法、不定、不滿、可壞、苦空無我，思惟緣、知緣、解緣、受緣，即無明緣行，乃至觸緣受，乃至是名內受觀受行。
 Again, all internal feelings of a bhikkhu, [9] if there is one internal feeling, think about suffering, carbuncle, arrow-flavored disease, dependence on conditions, bad dharma, uncertainty, dissatisfaction, destructibility, suffering and emptiness without self, think about conditions, know conditions, and resolve conditions. , Conditioning, that is, the practice of ignorance, or even the practice of contact, or even the practice of inner feeling.
復次比丘若一切內受、若一處內受，思惟滅、知滅、[10]解滅、受滅，即無明滅則行滅，乃至觸滅則受滅，乃至是名內受觀受行。
 Again, bhikkhu, if all internal feelings, if there is one internal feeling, thought cessation, knowledge cessation, [10] solution cessation, feeling cessation, that is, ignorance cessation, then the action cessation, or even contact cessation, then the suffering cessation, even the name of inner feeling, contemplation feeling OK.
及餘諸行一切內受、一處內受，思惟得定心住正住，是名內受觀受行。
 As well as the remaining inner feelings, all inner feelings, one inner feeling, and meditation can be concentrated and abiding. This is called inner feeling contemplation and feeling practice.
何謂內？
 What is guilt?
受謂內，是內、是緣、是自性、是己分，是名內。
 Feeling is called inner, it is inner, it is condition, it is self-nature, it is self-part, it is name inner.
餘義如上說。
 Yu Yi said as above.
云何比丘外受觀受行？
 How can a bhikkhu observe and practice external feelings?
如比丘一切外受、若一處外受，思惟無常、知無常、解無常、受無常，如是不放逸觀，得定心住正住，是名外受觀受行。
 For example, if a bhikkhu considers the impermanence of all external feelings or one external feeling, he thinks about the impermanence, understands the impermanence, understands the impermanence, and feels the impermanence. If he observes the impermanence without letting go, he can stay calm and abiding. This is called the practice of contemplating external feelings.
復次比丘一切外受、若一處外受，思惟苦患癰箭味病、依緣、壞法、不定、不滿、可壞、苦空無我，思惟緣、知緣、解緣、受緣，無明緣行乃至觸緣受，乃至是名外受觀受行。
 Again, bhikkhu, for all external feelings, if there is one external feeling, think about suffering, carbuncle, arrow-flavored disease, dependence, bad dharma, uncertainty, dissatisfaction, destructibility, suffering, emptiness and selflessness, think about the conditions, knowing the conditions, interpreting the conditions, and receiving the conditions. , the practice of ignorance and conditioning, and even the practice of contact and conditioning, and even the practice of observing and experiencing external feelings.
復次比丘一切外受、若一處外受，思惟滅、知滅、解滅、受滅，即無明滅則行滅，乃至觸滅則受滅，是名外受觀受行。
 Furthermore, if all external feelings of a bhikkhu are eliminated in one place, thinking, knowing, understanding, and feeling are eliminated, that is, when ignorance is eliminated, the formation is ceased, and when contact is eliminated, the experiencing is eliminated. This is called external feeling, observing and experiencing.
及餘諸行一切外受、若一處外受，思惟得定心住正住，是名外受觀受[＊]行。
 As well as all the other external feelings, if there is one external feeling, if you can think about it and stay in it, this is called external feeling [*].
云何外？
 Yun Hewai?
受[＊]行受非受謂外，非內、非緣、非自性、非己分，是名外。
 Feeling [*] Feeling is not a feeling, it is not called external. It is not internal, not conditioned, not self-nature, and not part of oneself. It is called external.
餘義如上說。
 Yu Yi said as above.
云何內外受觀受行？
 How can we observe and practice internal and external feelings?
如比丘一切內外受、若一處[11]內外受，思惟無常、[12]知無常、[13]解無常、受無常，如是不放逸觀，得定心住正住，是名內外受觀受行。
 For example, if a bhikkhu has all internal and external feelings, if he thinks about impermanence in one place, [12] understands impermanence, [13] understands impermanence, and feels impermanence, if he does not let go and contemplates, he can stay calm and abiding. This is called internal and external feelings. Observe the practice of feeling.
復次比丘若一切內外受、若一處內外受，思惟苦患癰箭著味病、依緣、壞法、不定、不滿、可壞、苦空無我，思惟緣、知緣、解緣、受緣，即無明緣行乃至觸緣受，乃至是名內外受觀受行。
 Again, bhikkhu, if all internal and external feelings are experienced, if there is one internal and external feeling, if you think about suffering, carbuncle, arrows, taste, disease, dependence on conditions, broken dharma, uncertainty, dissatisfaction, destructibility, suffering and emptiness without self, think about conditions, knowledge of conditions, and resolution of conditions, Suffering refers to the practice of unexplained conditions and even the conditions of contact, or even the actions of contemplation of inner and outer feelings.
復次比丘一切內外受、若一處內外受，思惟滅、知滅、解滅、受滅，即無明滅，乃至觸滅則受滅，乃至是名內外受觀受行。
 Furthermore, if all the internal and external feelings of a bhikkhu are experienced in one place, the cessation of thinking, the cessation of knowledge, the cessation of solution, and the cessation of feeling, that is, the cessation of ignorance, or even the cessation of contact, the cessation of suffering, and even the cessation of internal and external feelings.
復次比丘若受樂受，知我樂受；
 Again, if a bhikkhu receives a pleasant feeling, he knows that I enjoy the feeling;
苦受、不苦不樂[14]受亦如是。
 Painful feeling, neither painful nor pleasant [14] The same is true for feeling.
若受有染樂受，知我有染樂受；
 If a feeling has a pleasant feeling, know that I have a pleasant feeling;
若受無染樂受，知我無染樂受。
 If I receive untainted happy feelings, I know that I have untainted happy feelings.
苦受、不苦不樂受亦如是。
 The same is true for painful feelings and neither painful nor pleasant feelings.
是名內外受觀受行。
 This is called the practice of observing and practicing internal and external feelings.
及餘諸行一切內外受、若一處內[1]外受，思惟得定心住正住，是名內外受觀受行。
 As well as all the other internal and external feelings, if there is one internal [1] external feeling, if you think about it and stay calm, this is called the practice of contemplating the internal and external feelings.
云何內外受？
 Why is there so much internal and external suffering?
受若非受，是名內外。
 If feeling is not feeling, it is called internal and external.
餘義如上說。
 Yu Yi said as above.
如是比丘觀受法緣起行、觀受法緣滅行。
 In this way, a bhikkhu observes the arising and cessation of the conditions of receiving and receiving dharmas.
如是比丘觀受法起滅行有受念，內以智以明識不依受、無所依，行不受一切世。
 In this way, a bhikkhu observes the arising and passing away of the Dharma, and has the thought of feeling. He uses wisdom and clear knowledge in his heart to not depend on the feeling, and has no dependence on it. His actions are not dependent on all the worlds.
如是比丘內受觀受行勤精進正智[＊]正念，除世貪憂。
 In this way, a bhikkhu who observes inner feelings, performs diligently, develops correct wisdom [*] and has right mindfulness, eliminates greed and worry about the world.
外受、內外受亦如是。
 The same is true for external and internal feelings.
云何心觀心行？
 Why do you want to observe your mind?
云何心？
 What's your intention?
若心意識、六識身、七識界，是名心。
 If the mind consciousness, the six-consciousness body, and the seven-consciousness realm are called mind.
云何內心觀心行？
 How can you observe your mind and actions in your heart?
如比丘一切內心、若一處內心，思惟無常、知無常、解無常、受無常，如是不放逸觀，得定心住正住，是名內心觀心行。
 Just like in a bhikkhu's mind, or in one place, he thinks about impermanence, knows impermanence, understands impermanence, and experiences impermanence. If he observes impermanence without letting go, he can stay calm and abiding. This is called inner mind observation.
復次一切內心、若一處內心，思惟苦患癰箭味病、依緣、壞法、不定、不滿、可壞、苦空無我，思惟緣、知緣、解緣、受緣，即無明緣行行緣識，乃至是名內心觀心行。
 Again, in all hearts, if one mind thinks about suffering, carbuncle-like disease, dependence on conditions, broken dharma, uncertainty, dissatisfaction, destructibility, suffering, emptiness and selflessness, and thinks about conditions, knowing conditions, understanding conditions, and receiving conditions, then there is nothing. Understanding the conditions of action and understanding of conditions is even called inner observation of the mind.
復次比丘一切內心、若一處內心，思惟滅、[2]知滅、解滅、受滅，即無明滅則行滅，行滅則識滅，是名比丘內心觀心行。
 Furthermore, in all the minds of a bhikkhu, if there is one place in his mind, thinking, [2] knowledge, understanding, and feeling are annihilated. That is, when ignorance is annihilated, actions are annihilated, and when actions are cessated, consciousness is annihilated. This is called the bhikkhu's inner mind.
及餘法行一切內心、若一處內心，思惟得定心住正住，如是比丘內心觀心行。
 And the rest of the Dharma is carried out in all the hearts, if it is just one place in the heart, the mind can be concentrated and abiding, such is the way a bhikkhu observes the mind in his heart.
云何內？
 Where is the cloud?
心若心受謂內，是內、是緣、是自性、是己分，是名內。
 If the heart is called inner, it is inner, it is condition, it is self-nature, it is part of oneself, it is called inner.
餘義如上說。
 Yu Yi said as above.
云何比丘外心觀心行？
 How can a bhikkhu observe the mind's behavior externally?
如比丘一切外心、[3]若一處外心，思惟無常、知無常、解無常、受無常，如是不放逸觀，得定心住正住，是名外心觀心行。
 Just like all the outer thoughts of a monk, [3] if there is one outer mind, thinking about impermanence, knowing impermanence, understanding impermanence, and experiencing impermanence, if you do not let go and contemplate, you will be able to stay calm and stay upright. This is called observing the mind and behavior of the outer mind.
復次比丘一切外心、[＊]若[4]一處外心，思惟苦患癰箭味病、依緣、[5]壞法、不[6]定、不滿、可壞、苦空無我，思惟緣、知緣、解緣、受緣，即無明緣行行緣識，乃至是名外心觀心行。
 Again, all external thoughts of a bhikkhu, [*] If [4] there is one external mind, thinking about suffering, carbuncle, arrow-flavored disease, dependence, [5] bad dharmas, [6] uncertainty, dissatisfaction, destructibility, suffering and emptiness I think about the conditions, know the conditions, understand the conditions, and receive the conditions, that is, the awareness of the actions and conditions of the unknown conditions, and even the external mind and mind actions.
復次比丘一切外心、一處外心，思惟滅、知滅、解滅、受滅，即無明滅[7]則行滅，行滅則識滅，乃至是名外心觀心行。
 Furthermore, if all the outer mind of a bhikkhu and one outer mind cease, thinking, knowledge, understanding, and feeling will cease, that is, ignorance will cease [7], then the formation will cease, and when formation ceases, then the consciousness will cease, which is even called the external mind to observe the mental conduct.
及餘心行一切外心、一處外心，思惟得定心住正住，是名外心觀心行。
 And the rest of the mind conducts all the external minds, one external mind, and thinks about it to stay calm and abiding. This is called observing the external mind.
云何外？
 Yun Hewai?
心心非受謂外，非內、非緣、非自性、非己分，是名外。
 The heart is not called external, it is not internal, it is not conditioned, it is not self-nature, it is not part of oneself, it is called external.
餘義如上說。
 Yu Yi said as above.
云何比丘內外心觀心行？
 How can a bhikkhu observe the mind's behavior internally and externally?
如比丘一切內外心、一處內外心，思惟無常、[8]知無常、解無常、受無常，如是不放逸觀，得定心住正住，是名內外心觀心行。
 For example, if a bhikkhu thinks about impermanence in all his internal and external minds, and in one internal and external mind, [8] he understands impermanence, understands impermanence, and experiences impermanence. By contemplating without letting go, he can stay calm and abiding. This is called contemplation of internal and external mind.
復次比丘若一切內外心、一處內外心，觀苦患癰箭味病、依緣、壞法、不定、不滿、可壞、苦空無我，思惟緣、知[9]緣、解緣、受緣，即無明緣行行緣識，乃至是名內外心觀心行。
 Again, if a bhikkhu observes all the inner and outer minds, one inner and outer mind, suffering from carbuncle and arrow disease, dependence on conditions, broken dharma, uncertainty, dissatisfaction, destructibility, suffering and emptiness without self, he contemplates the conditions, knows the conditions, and resolves the conditions. , Receiving conditions, that is, the consciousness of unexplained conditions, and even the name of inner and outer mind contemplation.
復次比丘一切內外心、一處內外心，思惟滅、知滅、解滅、受滅，[10]即無明滅則行滅，行滅則識滅，乃至是名內外心觀心行。
 Again, all the inner and outer minds of a bhikkhu, and the inner and outer minds of one place, the cessation of thinking, the cessation of knowledge, the cessation of understanding, the cessation of feeling, [10] that is, the cessation of ignorance, the cessation of action, the cessation of action, the cessation of consciousness, and even this is called the internal and external mind contemplation.
復次比丘有欲心如實知有欲心、無欲心如實知無欲心，乃至有勝心如實知有勝心、無勝心如實知無勝心，如是不放逸觀，得定心住正住，是名內外心觀心行。
 Furthermore, a bhikkhu knows as it is that he has a desire-mind, he knows as it is that he has a desire-free mind, he knows as he really is that he has a desire-free mind, he even knows that he has a winning mind, and he knows as it is that he has a winning mind, and he knows that there is no winning mind if he does not have a winning mind. By contemplating without letting go, he can stay calm and abiding. This is The name is "Inner and Outer Mind Observation".
及餘諸行一切內外心、[＊]若一處內外心，思惟得定心住正住，是名內外心觀心行。
 As well as all the other inner and outer thoughts, [*] If there is an inner and outer mind, and the mind can be settled and abiding properly, this is called observing the inner and outer mind.
云何內外心？
 Why is there an inner and outer heart?
心若受非受。
 If the heart is feeling, it is not feeling.
餘義如上說。
 Yu Yi said as above.
如是比丘觀心法緣起行、如是緣滅心行。
 In this way, a bhikkhu observes the conditioned origin and behavior of the mind, and in this way the conditioned cessation of the mind's behavior.
比丘緣起滅心行，有心起內念，以智以明識不依心、無所依行，不受於世。
 A bhikkhu is capable of destroying the mental conduct of dependent arising and cessation, having a mind that generates inner thoughts, using wisdom and clear knowledge to not rely on the mind, having no basis for actions, and not being involved in the world.
如是比丘內心觀心行勤精進，正智正念除世貪憂。
 In this way, a bhikkhu observes his mind and conducts diligently and diligently. He has correct wisdom and mindfulness and eliminates greed and worry about the world.
外心、內外心亦如是。
 The same is true for the outer mind and the inner mind.
云何法觀法行？
 How can the Dharma observe the Dharma?
法謂除四大色身攝法受心，及餘若色非色、可見不可見、有對無對、聖非聖，是謂法。
 Dharma means that in addition to the four great forms of body, dharma, and mind, and the remaining things such as form and non-color, visible and invisible, correct and non-correct, holy and non-holy, this is called Dharma.
云何比丘內法觀法行？
 How can a bhikkhu observe the Dharma and conduct it internally?
若比丘除四大色身攝法受心，若餘一切內法、若一處內法，思惟無常、知無常、解無常、受無常，如是不放逸觀，得定心住正住，是名內法觀法行。
 If a bhikkhu, in addition to the four great physical phenomena, retains the mind, and all the remaining internal phenomena, if there is one internal dharma, and thinks about impermanence, understands impermanence, understands impermanence, and experiences impermanence, and observes impermanence without letting go, he will be able to stay calm and abiding, that is The name is Dharma, Dharma and Dharma.
復次比丘除四大色身攝法受心，若餘一切內法、若一處內法，思惟苦憂患癰箭味病、依緣、壞法、不定、不滿、可壞、苦空無我，思惟[11]緣、知緣、解緣、受緣，即無明緣行，乃至生緣老死憂悲苦惱眾苦聚集，乃至是名[12]內法觀法行。
 Again, a bhikkhu, in addition to the four major physical phenomena and the mind, if there are any internal dharma, if there is only one internal dharma, he thinks about the pain, sorrow, carbuncle, disease, dependence, bad dharma, uncertainty, dissatisfaction, destructibility, suffering, emptiness and selflessness. , thinking about [11] conditions, understanding of conditions, understanding of conditions, and receiving conditions, that is, the practice of ignorance of conditions, and even the accumulation of life, aging, death, sorrow, sorrow, and suffering, and even the name [12] inner Dharma contemplation.
復次比丘除四大色身攝法受心，及餘一切內法、若一處內法，思惟滅、知滅、解滅、受滅，即無明滅則行滅，乃至生滅[＊]則老死憂悲苦惱眾苦聚滅，乃至是名內法觀法行。
 Furthermore, a bhikkhu, in addition to the four major forms of physical phenomena and the receiving mind, and all the remaining internal dharma, if there is a cessation of internal dharma, the cessation of thinking, the cessation of knowledge, the cessation of understanding, the cessation of feeling, that is, the cessation of ignorance, the cessation of action, and even the cessation of birth and death [*] Then old age, death, sorrow, sorrow, and suffering all gather and disappear, and even the inner Dharma is observed and practiced.
及餘諸行除四大色身所攝法受心，若一切內法、若一處內法，思惟得定心住正住，是名內法觀法行。
 In addition to all the other behaviors that are captured by the four major physical bodies, including all internal Dharma and one internal Dharma, if you think about it, you can calm down and stay in it, this is called the internal Dharma contemplation.
云何內法？
 What's the inner law?
法受謂內，是內、是緣、是自性、是己分，是名內。
 Dharma-receptor is called internal, it is internal, it is condition, it is self-nature, it is part of oneself, it is named internal.
餘義如上說。
 Yu Yi said as above.
云何比丘外法觀法行？
 How can a bhikkhu observe and practice the Dharma externally?
如比丘除四大色身攝法受心，若外一切法、若外一處法，如事思惟無常、知無常、解無常、受無常，如是不放逸觀，[13]得定心住正住，是名外法觀法行。
 For example, a bhikkhu, in addition to the four great physical phenomena, accepts the mind, all external dharma, and any external dharma, and thinks about impermanence, knows impermanence, understands impermanence, and experiences impermanence. If he observes impermanence without letting go, [13] he can stay calm. Right abiding is called external Dharma view and Dharma conduct.
復次比丘除四大色身攝法受心，餘外一切法、若一處外法，如事思惟苦惱癰箭味患、依緣、壞法、不定、不滿、可壞、苦空無我，思惟緣、知緣、解緣、受緣，即無明緣行，乃至生緣老死憂悲苦惱眾苦聚集，乃至是名外法觀法行。
 Again, except for the four major forms of material body, the monk receives the mind, and all the other dharmas are like an external dharma, such as suffering, carbuncle, taste, dependence, bad dharmas, uncertainty, dissatisfaction, destructibility, suffering, emptiness and no self. , thinking about the conditions, understanding the conditions, understanding the conditions, and receiving the conditions, that is, the ignorance of the conditions, and even the accumulation of life, aging, death, sorrow, sorrow, and suffering, and even the practice of the external Dharma.
復次比丘除四大色身攝法受心，及餘外一切法、若一處外法，如事思惟滅、知滅、[14]解滅、受滅，即無明滅則行滅，乃至生滅則老死憂悲苦惱眾苦聚集滅，乃至是名外法觀法行。
 Furthermore, except for the four major forms of body-taken dharmas and the receiving mind, and all the remaining dharmas, if there is one external dharma, such as the cessation of thinking, the cessation of knowledge, [14] the cessation of understanding, the cessation of feeling, that is, the cessation of ignorance, the cessation of action, and even Birth and death are caused by old age, death, sorrow, sorrow, and suffering, and all the sufferings gather together, even the external Dharma, the Dharma, and the Dharma.
及餘諸行除四大色身攝法受心，餘一切外法、若一處外法，如事思惟得定心住正住，是名外法觀法行。
 In addition to the four major forms of body and mind, all the remaining external dharma, such as one external dharma, can be concentrated and abiding by thinking about it. This is called the external dharma practice.
云何外法？
 Why is it so foreign?
法非受謂外，非內、非緣、非自性、非己分，是名外。
 Dharma is not subject to external phenomena, it is not internal, conditioned, self-nature, or part of oneself. It is external.
餘義如上說。
 Yu Yi said as above.
云何比丘內外法觀法行？
 How can a bhikkhu observe and practice the Dharma internally and externally?
如比丘除四大色身攝法受心，[1]一切內外法、若一處內外法，如事思惟無常、知無常、解無常、受無常，如是不放逸觀，得定心住正住，是名內外法觀法行。
 Just like a bhikkhu, in addition to the four major physical phenomena and the acceptance of the mind, [1] all internal and external dharma, if there is one internal and external dharma, think about the impermanence of things, understand the impermanence, understand the impermanence, and experience the impermanence. If you do not let go and contemplate, you can stay in the right mind. Abide is called internal and external Dharma view and Dharma practice.
復次比丘除四大色身攝法受心，餘一切內外法、若一處內外法，如事思惟苦惱癰箭味患、依緣、壞緣法、不定、不滿、可壞、苦空無我，思惟緣、知緣、解緣、受緣，即無明緣行，乃至生緣老死憂悲苦惱眾苦聚集，乃至是名內外法觀法行。
 Again, Bhikkhu, in addition to the four great physical phenomena, the remaining internal and external phenomena, such as internal and external phenomena, such as suffering, carbuncle, arrow, taste, dependence, bad conditions, uncertainty, dissatisfaction, destructibility, suffering and emptiness. I, think about the condition, know the condition, understand the condition, and receive the condition, that is, the ignorance of the condition, and even the accumulation of life, aging, death, sorrow, sorrow, and suffering, and even the practice of the inner and outer Dharma.
復次比丘除四大色身攝法受心，及餘一切內外法、若一處內外法，如事思惟滅、知滅、解滅、受滅，即無明滅則行滅，乃至生滅則老死憂悲苦惱眾苦聚集滅，乃至是名內外法觀法行。
 Furthermore, Bhikkhu, in addition to the four major forms of body-grabbing dharmas, and all the remaining internal and external dharmas, if there is an internal and external dharma, such as the cessation of thinking, the cessation of knowledge, the cessation of understanding, the cessation of feeling, that is, the cessation of ignorance, the cessation of action, and the cessation of birth and death. Aging, death, sorrow, anguish, and all the sufferings gather together, even the name of internal and external Dharma view and Dharma practice.
復次比丘我內有欲如實知[2]我內有欲、我內無欲如實知我內無欲，如欲未生如實知欲未生、[3]如欲[4]當生如實知欲當生、如欲現生如實知[5]當斷、如欲斷已如實知不復生，瞋恚、愚癡、睡眠、掉、悔、疑亦如是，乃至是名內外法觀法行。
 Again, bhikkhu, you know as it is that there are desires within me [2] There are desires within me, and there are no desires within me. You know as it is that desires have not arisen in me. Desires should be reborn, as if they are present and known as they really are [5] They should be terminated, as if desires have been terminated and known as they truly are, they will not be reborn. The same is true for anger, ignorance, sleep, loss, regret, and doubt. This is even called internal and external dharma practice.
復次比丘我內有眼識色欲恚，如實知我內有眼識色欲恚；
 Again, bhikkhu, I have eyes within me that recognize color, desire, and hatred. I know as it is that I have eyes within me that recognize color, desire, and hatred;
我內無眼識色欲恚，如實知我內無眼識色欲恚。
 There is no eye in me to recognize color, desire, and hatred. Know as it is that there is no eye in me to recognize color, desire, and hatred.
如眼識色未生欲恚如實知未生、如眼識色未生欲恚如實知當生、如眼識色現在生欲恚如實知當斷、如眼識色已斷欲恚如實知不復生，耳鼻舌身意亦如是，乃至是名內外法觀法行。
 Just as the eye recognizes form, desire has not yet arisen, and it is known as it is that desire has not yet arisen; as the eye recognizes form, desire has not arisen, but it is known as it is that it will arise; as the eye recognizes form, desire has arisen now, and it is known as it is that it should be discontinued; as the eye recognizes form, desire has ceased, and it is known as it is that it will not arise; After rebirth, the ears, nose, tongue, body and mind are like this, and it is even called the inner and outer Dharma view and Dharma conduct.
復次比丘我內有念覺如實知我內有念覺、我內無念覺如實知我內無念覺，如念覺未生如實知未生、如念覺未生如實知當生、如念覺生已如實知有具足修，餘六覺亦如是，乃至是名內外[6]法觀法行。
 Again, bhikkhu, if I have the awareness of thoughts within me, I know as it is that I have the awareness of thoughts, and if I have no awareness of thoughts, I know as it is that there is no awareness of thoughts within me. The mind-consciousness has been fully understood and cultivated as it really is, and the same is true for the remaining six awarenesses, which are even called internal and external [6] Dharma-viewing and Dharma-conduct.
復次比丘如實知苦、苦集、苦滅、苦滅道，如實知漏、[7]漏集、漏滅、漏[8]滅道，乃至是名內外法觀法行。
 Again, a bhikkhu truly knows the path of suffering, the origin of suffering, the cessation of suffering, and the path of suffering, and he truly knows the path of suffering, the collection of suffering, the cessation of suffering, and the path of suffering, and the path of suffering, the collection of suffering, the cessation of suffering, and the path of suffering, and even the inner and outer Dharma Contemplation.
復次比丘厭離一切行入甘露界，是寂靜。
 Again, a bhikkhu is disgusted with everything and walks into the realm of nectar, which is silence.
此勝滅，一切行愛[9]滅、涅槃，乃至是名內外法觀法行。
 This victory and annihilation, the cessation of all actions and attachments [9], nirvana, and even the conduct of the inner and outer Dharma.
及餘諸行除四大色身攝法受心，及餘一切內外法、若一處內外法，如事思惟定心住正住，是名內外法觀法行。
 As well as all other behaviors, except for the four major physical and mental phenomena, and all the remaining internal and external dharma, if there is one internal and external dharma, if you think about it, concentrate on it, and live in it, this is called the internal and external dharma practice.
云何內外法？
 Why are there internal and external laws?
法若受若不受，是名內外法。
 If the Dharma is received or not, it is called internal and external Dharma.
餘義如上說。
 Yu Yi said as above.
如是比丘觀法緣起法行、觀法[10]緣滅法行。
 In this way, a bhikkhu observes the dependent origination of dharma and the conditioned cessation of dharma [10].
如是比丘觀起滅法行，有法起內念，以智以明識不依法、無所依行，不受於世。
 In this way, a bhikkhu contemplates the cessation of dharma, has dharma in mind, has wisdom and clear knowledge, does not rely on dharma, has no basis for action, and is not involved in the world.
如是比丘內法觀法行勤精進，正智正念除世貪憂。
 In this way, a bhikkhu diligently observes the Dharma and conducts it, has correct wisdom and mindfulness, and eliminates greed and worry about the world.
外法、內外法亦如是。
 The same is true for external and internal laws.
如實修學四念處，當有是怖，於一切世常無我行，心不高不下亦無住處，若有我想、眾生想、命想、人想，無有是處，常應第一空行。
 If you practice the four foundations of mindfulness in a truthful way, you should be afraid. There will always be no self in all the worlds. If the mind is neither high nor low, it will have no place to live. If there are thoughts of self, thoughts of sentient beings, thoughts of fate, and thoughts of people, there is no place for existence, and it will always be empty. OK.
若得此後心，不作無益、不受不著色聲香味觸，於三世無礙，於欲界解脫、色界無色界解脫滅不復生，此是苦際。
 If you obtain this state of mind, you will not do anything useless, you will not be touched by colorless sounds, fragrances, and smells, you will be unimpeded in the three worlds, you will be liberated in the desire realm, and you will be liberated in the formless realm and will not be reborn. This is the realm of suffering.
如春末月極盛熱時無有雲霧，少水在瓦器便速煎滅。
 For example, when the heat is extremely high in the late spring, there are no clouds and mist, and if there is little water in the earthenware, it will be quickly fried and destroyed.
如是比丘若得後心，不作無益、不受不著色聲香味觸，乃至滅不復生。
 If such a bhikkhu has acquired the back mind, he will not do useless things, and will not be touched by colorless sounds, scents, and fragrances, and will even perish and never be reborn.
此是[11]名苦際。
 This is [11] the realm of suffering.
如風吹猛焰， 滅時不移處，
 Like a fierce flame blown by the wind, it does not move away when it is extinguished,
以覺扇名色， 盡亦無所[12]至。
 With the name and form of the fan of consciousness, nothing can be reached [12] even if it is exhausted.
如[13]工鍛熱鐵， 流星滅無[14]象，
 Like [13] workers forging hot iron, meteors disappear without [14] images,
陶冶漸歸無， 求相信難得。
 Cultivation gradually disappears, and it is rare to seek trust.
如雨投海中， 本[15]渧豈復存，
 Like rain thrown into the sea, how can this [15] be restored?
解脫亦何有， 空故湛然樂。
 How can there be liberation? It is blissful because it is empty.
捨身離於想， 諸受無所覺，
 Give up your body and stay away from thoughts, and you will be unaware of all your feelings.
所行盡寂靜， 識亦自然滅。
 When everything is done in silence, the worms will naturally disappear.
[16]舍利弗阿毘曇[17]論非問分正勤品第七
 [16] Shariputra Abhitan [17] The Seventh Grade of Discourse on Non-questions and Right Effort
問曰：
 Question:
幾正勤？
 How diligent are you?
答曰：
 Answer:
四。
 Four.
何謂四？
 What is four?
若比丘惡不善法未生欲令不生，起欲自勉勝進攝心正斷；
 If a bhikkhu's evil and unwholesome dharmas have not yet arisen, desires will not arise, and when desires arise, he will strive to overcome them and advance, and his mind will be rectified;
惡不善法已生必當斷，起欲自勉勝進攝心正斷；
 The evil and unwholesome dharmas that have arisen must be put to an end, and the desire to overcome them must be overcome and the mind must be put to an end;
善法未生欲令生，起欲自勉勝進攝心正斷；
 Before good laws arise, desire will cause them to arise; when desire arises, they will strive to conquer and advance, and the mind will be correct;
善法已生欲令住，具足修不忘增廣，起欲自勉勝進攝心正斷。
 The good Dharma has arisen and the desire is to make it stay. If you practice it enough, don't forget to expand it. When the desire arises, you must strive to overcome it and enter it, and your mind will be correct.
云何惡法未生欲令不生？
 How come the evil law has not yet arisen and desire has not arisen?
身[18]口意惡行，是名惡不善法。
 [18] Evil deeds of body, speech and mind are called evil and unwholesome dharma.
復次十不善業道，是名惡不善法。
 Furthermore, the ten unwholesome karma are called evil and unwholesome dharma.
復次不善根、不善根相應、不善根所起非緣非受，是名惡不善法。
 Again, the unwholesome roots, the corresponding unwholesome roots, and the unwholesome roots arise from non-conditions and non-feelings, which are called evil unwholesome dharmas.
復次貪欲瞋恚愚癡、忿怒怨嫌、妄瞋嫉妬慳惜、諛[19]諂欺偽匿惡、無慚無愧、自[20]高諍訟、強毅放逸、我慢增上慢等，是名惡不善法。
 Repeatedly, greed, anger, ignorance, anger and resentment, anger, jealousy, pity, flattery, deceit, hypocrisy, hiding evil, lack of shame, self-defense, lawsuits, stubbornness, arrogance, etc. , is called evil and unwholesome.
復次十邪法，是名惡不善法。
 The ten evil dharmas are called evil and unwholesome dharmas.
如是惡不善法，未生、未起、未和合，令我不生、不起、不和合，是名惡不善法未生欲令不生。
 Such evil and unwholesome dharmas have not yet arisen, have not arisen, and have not been harmonized, causing me not to arise, arise, and not harmonize. This is called the unborn evil and unwholesome dharmas, which cause desire not to arise.
何謂起欲？
 What is desire?
若欲、重欲，欲作、欲起、欲顯出、欲[21]越度、欲得、欲觸、欲證，是名起欲。
 If desire, serious desire, desire to do, desire to arise, desire to manifest, desire [21] to transcend, desire to obtain, desire to touch, desire to realize, this is called desire arising.
何謂自勉？
 What is self-encouragement?
堪忍[22]力厲，未得欲得、未解欲解、未證欲證，是名自勉。
 Being able to endure [22] is powerful and has not achieved what you want, what you want to understand, what you want to understand, and what you want to prove is called self-encouragement.
何謂勝進？
 What is victory?
身心發起、顯出、越度、堪忍、不退、勤力、修進，是名進。
 The initiating, manifesting, overcoming, endurance, non-retreat, diligence and cultivation of body and mind are called advancement.
此進起正起正生觸證，是名勝進。
 This advancement, rising up, rising up, and touching the truth, is a famous advancement.
何謂攝心？
 What is mind-taking?
心意識、六識身、七識界，是名心。
 The mind, the body of six consciousnesses, and the realm of seven consciousnesses are called the mind.
是心攝、正攝，緣攝勸[1]厲正勸勉，踊躍歡喜，是名攝心。
 It is the heart-taking, the positive-taking, the Yuan-taking and persuading [1] The strict and positive exhortation, the enthusiasm and joy, this is the name of the heart-taking.
何謂正？
 What is right?
正因、正思惟、正方便，是名正。
 Right causes, right thoughts, and right methods are called righteousness.
何謂斷？
 What does it mean to break?
捨惡法，生善法、清白法現世樂行，知見慧分別斷漏，盡一切苦際，是名斷。
 Abandoning evil dharma, giving birth to good dharma, pure dharma, manifesting happiness in this world, knowing, seeing, and discerning, cutting off outflows, and eradicating all suffering, this is called ending.
惡不善法已生必當斷，起欲自勉勝進攝心正斷亦如是說，但已生為異。
 The evil and unwholesome dharma that has arisen must be eliminated. The same is true for the desire to conquer and conquer the mind, but it is different after it has arisen.
何謂善法未生欲令生？
 What does it mean that good dharma has not yet arisen due to desire?
身口意善行，是名善法。
 Good deeds of body, speech and mind are called virtuous dharma.
乃至何謂斷？
 What does it mean to break?
捨惡法，生善法、清白法，現世樂行，知見慧分別斷漏，盡一切苦際，是名斷。
 Abandoning evil dharma, giving birth to good dharma, pure dharma, practicing happiness in this world, knowing, seeing, and discerning, cutting off outflows, and eradicating all suffering, this is called ending.
何謂善法生已欲令住？
 What does it mean that good dharma is born and wants to be kept?
身口意行善，是名善法。
 Doing good deeds with body, speech and mind is called good deeds.
乃至復次十正法，正見乃至正智，及餘隨正法，是名善法。
 Up to and including the Ten Right Dharmas, right views and even right wisdom, and the rest following the right Dharma, this is called the good Dharma.
如此善法生、和合，令我住不失不忘、令我究竟，是名善法生已住。
 Such good dharma arises and harmonizes, allowing me to abide without losing or forgetting, and allowing me to reach the end. This is called the emergence and abiding of good dharma.
何謂具足？
 What does it mean to be sufficient?
戒眾未具足欲令具足，乃至解脫知見眾未具足欲令具足，是名具足。
 The people of precepts are not enough and I want to make them complete. Even the knowledge and view of liberation are not enough and I want them to be complete. This is called having it.
何謂修？
 What is cultivation?
若善法親近正親近、依正依，勤行修學，是名修。
 If the good Dharma is kept close to, rightly supported by, and practiced diligently, this is called cultivation.
何謂不忘？
 What does not forget mean?
欲令善法不失不奪、相續念不忘，是名不忘。
 To ensure that good dharma is neither lost nor taken away, and that continual thoughts are not forgotten, this is called not forgetting.
何謂增廣？
 What is augmentation?
欲令善法增長廣進，是名增廣。
 If you want to make good things grow and spread, this is called increasing.
乃至何謂斷？
 What does it mean to break?
捨惡法，生善法、清白法現世樂行，知見慧分別斷諸漏，盡一切苦際，是謂斷。
 Giving up evil dharma, giving birth to good dharma, pure dharma, manifesting happiness in this world, knowing, seeing and wisdom to distinguish and cut off all outflows, and eliminate all suffering. This is called ending.

2.8 - the 4 ṛddhipāda: power bases

[＊]舍利弗阿毘曇[＊]論非問分神足品第八
 [＊] Shariputra Abhitan [＊] The eighth chapter on non-questioning distractions
問曰：
 Question:
幾神足？
 How awesome is that?
答曰：
 Answer:
四。
 Four.
謂欲定斷行成就修神足，精進定、心定、慧定斷行成就修神足。
 It is said that the determination of desire, concentration, and wisdom can lead to the cultivation of spiritual feet.
云何欲？
 What do you want?
謂欲重、欲作、欲發起、欲顯出、欲越度、欲得、欲觸、欲解、欲證，是名欲。
 Desire is called desire, desire to act, desire to initiate, desire to manifest, desire to transcend, desire to obtain, desire to touch, desire to understand, desire to realize.
云何定？
 How can it be decided?
若心住正住，是名定。
 If the mind abides correctly, this is called concentration.
如是欲、如是定，是名欲定。
 Such desire and such concentration are called desire concentration.
復次貴欲、向欲、依欲、趣欲、增上欲，以欲為主得定，心住正住，是名欲定。
 Again, noble desires, yearning desires, dependent desires, interesting desires, and increased desires, with desires as the main focus to achieve concentration, and the mind is abiding, this is called desire concentration.
復次善欲發起得定，心住正住；
 Once again, virtuous desires arise and you gain concentration, and your mind stays upright;
不善欲發起得定，心住正住；
 When unwholesome desires arise, you can gain concentration and keep your mind upright;
無[2]記欲發起得定，心住正住，是名欲定。
 [2] The desire to remember is aroused to achieve concentration, and the mind is abiding. This is called desire concentration.
復次不欲行善，即自思惟：
 If you don’t want to do good deeds again, think to yourself:
此非我所善、非所好、非[3]所應、非所行、非我行時，我何故不欲行善？
 When this is not what I should do, what I like, what I should do, what I should do, and what I do, why don’t I want to do good?
便以欲為尊上得定，心住正住，是名欲定。
 Then regard desire as the highest priority and achieve concentration, and the mind should stay in the right place. This is called desire concentration.
復次欲行善法，即自思惟：
 If you want to do good deeds again, think to yourself:
是我所善、是所好、是所應、是所行、是我[4]行時，我欲行善。
 It is what I am good at, it is good for me, it is what I should do, it is what I do, and it is what I do [4] When I do it, I want to do good.
以欲為尊上得定，心住正住，是名欲定。
 Taking desire as the highest priority and attaining concentration, and keeping the mind upright, is called desire concentration.
復次善欲不生，善欲不生已不善欲生，共貪欲瞋恚愚癡行，即自思惟：
 Again, good desires do not arise, good desires do not arise, and bad desires do not arise. Together, greed, anger, and foolish behavior lead to self-reflection:
此非我所善、非所好、非所應、[5]非所[6]行、非我行時，我何故不欲行善乃共貪欲瞋恚愚癡行？
 When this is not my good, not what I like, not what I should do, [5] not what [6] I should do, and not what I do, why don’t I want to do good, but do it with greed, anger, ignorance, and ignorance?
尊上善欲得定，心住正住，是名欲定。
 Respecting the good desires of the Supreme Being and attaining concentration, and keeping the mind upright, is called desire concentration.
復次不善欲不生，不善欲不生已善欲生，不共貪欲瞋恚愚癡行，即自思惟：
 Again, unwholesome desires do not arise, unwholesome desires do not arise, wholesome desires do not arise, and greed, anger, and foolish behavior do not occur, that is, think to yourself:
是我所善、是所好、是所應、是所行、是我行時，我欲行善，不共貪欲瞋恚愚癡行。
 This is what I am good at, this is what I like, this is what I should do, this is what I do, and this is what I do when I do it. I want to do good deeds, and do not do them with greed, anger, ignorance, and delusion.
以善欲為尊上得定，心住正住，是名欲定。
 Taking good desires as the highest priority and attaining concentration, with the mind abiding upright, is called desire concentration.
云何斷？
 How can the cloud break?
以善法引心、引正、引調，正調止、[7]正止，不失不移，是名斷。
 To guide the mind with good methods, to guide the mind, to guide the mind, to lead the mind to adjust, to adjust the mind rightly, to stop it rightly, [7] to stop it rightly, without losing or moving, this is the name of judgment.
復次身心發起、顯出、越度、堪忍、勤力進、不退，是名斷。
 Repeatedly the physical and mental initiation, manifestation, transcendence, endurance, diligent advancement, and non-retreat, this is the name judgment.
復次修四正斷，是名斷。
 Repeatedly repairing the Four Right Breaks is called break.
復次捨惡不善法、生善法現世樂行，知見慧分別斷諸漏，盡一切苦際，是名斷。
 Again, abandoning evil and unwholesome dharmas, producing good dharmas and performing happy deeds in this world, knowing, seeing, and wisdom to differentiate and cut off all outflows, and eliminate all suffering. This is called ending.
云何斷行？
 How can I stop doing this?
悅、喜、信、捨、念、正智，是名斷行。
 Delight, joy, faith, equanimity, mindfulness, and correct wisdom are called cessation of conduct.
復次欲定斷行成就修神足，除欲精進心慧，餘所隨法受、想、[8]思、觸、思惟、覺觀、解脫、順[9]信、悅喜，心[10]隨信不放逸念心捨，除身進及餘所隨色，是名斷行。
 Once again, if you want to be determined and decisive, you can cultivate your mind enough, eliminate desires, and refine your mind and wisdom. The rest will follow Dharma feelings, thoughts, [8] thinking, contact, contemplation, awareness, liberation, obedience, [9] faith, joy, and mind [10]. Believe, do not let go, think about the mind, and get rid of the body and other things. This is called breaking up the conduct.
云何成就？
 How can it be accomplished?
欲定斷及斷行共起正共起、受正受、生正生具足，是名成就。
 The desire to determine and the discontinuation of actions have arisen together, the feeling has arisen, and the arising has arisen. This is called achievement.
云何修？
 Yun Hexiu?
此欲定斷行成就神足，親近正親近、依正依，勤行修學，是謂修。
 This act of desire, determination, and attainment of spiritual perfection, closeness, closeness, and reliance, diligent practice and study, is called cultivation.
云何神？
 Where is the God?
如意通、如意化、如意自在作種種變，是名神。
 Wishful communication, wishful transformation, and wishful making of various changes are the gods.
復次如比丘有大神力，能無量變化震動大地，以一為多以多為一，若近物遠物、若牆壁高山，徹過無礙如行虛空。
 Again, it is like a bhikkhu who has great spiritual power and can make immeasurable changes and vibrate the earth. One becomes many and many become one. If there are near objects and far objects, such as walls and mountains, they can pass through without any hindrance, just like walking in the void.
[11]結跏趺坐陵虛如鳥，入[12]出地中如出沒水、履水如地，[13]身出烟焰如大火聚，日月威德以手捫摸，乃至梵天身得自在，是名[14]神。
 [11] Sitting in the lotus position on the mausoleum is as empty as a bird. Entering [12] and emerging from the earth are like entering and exiting water, and walking on water is like the ground. [13] The smoke and flames coming out of the body are like the gathering of fire. The power of the sun and the moon can be touched with hands, even to the body of Brahma. Being at ease is the name of [14] God.
何謂足？
 What is enough?
如欲定斷行，是足、是齊、是因、是門、是用、是道、是[15]至、是緣、是[16]緒、是[17]勢。
 If you want to determine and determine the conduct, it is the foot, the alignment, the cause, the door, the function, the way, the [15] arrival, the condition, the [16] thread, and the [17] potential.
神生正生、起正起、出正出、[18]如意正如意，是謂足。
 God is born rightly, arises rightly, comes out rightly, [18] as he wishes and as he wishes, this is said to be sufficient.
若比丘欲定斷行成就修神足，令我欲不高不下不沒不散，前後常想行，前如後、[19]後如前，晝如夜、夜如晝，[20]其心開悟無有覆蓋。
 If a bhikkhu wants to be steadfast and decisive in his actions and attain spiritual cultivation, so that his desires are neither too high nor too low nor too low nor too scattered, and he always wants to do things before and after, [19] the back is like the front, the day is like night, and the night is like day, [20] his heart is open. Enlightenment has no coverage.
修行明了，以身定心、以心定身，樂想輕想舉身行。
 Practice clearly, use your body to stabilize your mind, use your mind to stabilize your body, and be happy to think lightly and move your body into action.
云何下欲？
 Why are you so anxious?
若欲共懈怠相應，不勤進、不自勉、廢善退法，是名下欲。
 If you want to be lazy, not diligent, not self-motivated, and do away with good and retreat methods, this is called desire.
云何懈怠？
 Why are you slacking off?
窳[21]墮[22]\xED\xA1\x9C\xED\xB4\xBC懵於善法廢退，是名懈怠。
 [21] Falling into [22] and being confused by the failure of good dharma is called laziness.
若欲共懈怠相應，不勤進、不自勉、廢退善法，是名下欲。
 If you want to be lazy, don't work hard, don't encourage yourself, and abandon good practices, this is called desire.
云何高欲？
 Why are you so eager?
若欲共掉相應、不共寂靜相應，成就亂行，是名高欲。
 If you want to lose the correspondence and the correspondence of silence, and achieve chaotic behavior, this is called high desire.
云何掉？
 Where did the cloud fall?
若心亂不寂靜，是名掉。
 If your mind is confused and not calm, your reputation will be lost.
若欲共掉相應、不共寂靜相應，成就亂行，是名高[23]欲。
 If you want to lose the correspondence and the correspondence of silence, and achieve chaotic behavior, this is called high [23] desire.
云何沒欲？
 Why don't you have any desire?
若欲共睡眠相應、不共滅念，慧不成就、不別善法，是名沒欲。
 If you want to sleep together and not have thoughts of annihilation together, if you don't realize wisdom and don't differentiate between good dharma, this is called having no desire.
云何睡[24]眠？
 How can Yun sleep[24] sleep?
煩惱未斷，身不樂、不調、不輕、不軟、不除，是名睡。
 If the troubles are not eliminated and the body is not happy, not in tune, not light, not soft, and not eliminated, this is called sleep.
云何眠？
 Yun Hemian?
煩惱未斷，心[＊]\xED\xA1\x9C\xED\xB4\xBC懵覆蔽，是名眠。
 The worries are not resolved, and the mind is covered with confusion. This is called sleep.
若欲共睡眠相應、滅念不相應，慧不成就、不別善法，是名沒欲。
 If the desire to sleep together does not correspond to the thought of cessation, if wisdom is not achieved, and if good dharma is not differentiated, this is called desirelessness.
云何散欲？
 Why dissipate desire?
起欲染、共欲染相應，多欲見淨不觀過患，於外五欲心散，著色聲香味觸，是名散欲。
 When desires are stained, there are common desires stains. If you see too many desires, you don't notice the faults. When the five external desires are dispersed, the color, sound, fragrance, and touch are called dissipating desires.
云何欲染？
 Why do you want to dye it?
若欲欲、[1]欲膩、欲[2]愛、欲喜、欲[3]支、欲[4]網、欲忍、欲得、欲[5]集、欲悕望，是名欲染。
 If desire is desire, [1] desire is gratifying, desire [2] love, desire is joy, desire [3] branch, desire [4] network, desire is tolerant, desire is to gain, desire is [5] to gather, desire is to be desired, this is called desire. dye.
若欲向欲染、共欲染欲染相應，多欲見淨不觀過患，於外五欲心散，著色聲香味觸，是名散欲。
 If desires are stained by desires and are stained by desires, if you see too many desires and do not look at faults, your mind will disperse from the five external desires, and the color, sound, fragrance, and touch will be dispersed. This is called the dispersion of desires.
云何前後常想行？
 Why do you always want to do it?
若比丘[A1]旦行，如事思惟入善法、出世間入涅槃，離欲定相應；
 If a bhikkhu [A1] performs this, if he thinks about things and enters into good Dharma, transcends the world and enters Nirvana, he will be free from desire and samadhi;
[A2]旦行已日中[6]行，日中行已晡行，晡行已上經行，上經行已下經行，[7]下經行已入室，入室已初夜行，初夜行已後夜行，後夜行已如事思惟入善法、出[8]世間入涅槃，離欲定相應，是名前後常想行。
 [A2] Dan has already walked in the middle of the day [6], has already walked in the middle of the day, has already walked in the aston, has walked in the upper meridian, has already walked in the lower meridian, [7] has walked in the lower meridian and entered the room, entered the room in the first night, and first walked in the night After walking at night, after walking at night, I have thought about it, entered the good Dharma, left the [8] world and entered Nirvana, and separated from desire and concentration.
云何前如[9]後、後如前？
 How can the former be like [9] the latter, and the latter be like the former?
如比丘如事根、力、覺、禪、解脫定入定前[10]行，如事根、力、覺、禪、解脫定入定後行；
 For example, a bhikkhu can practice before entering concentration with the faculties, power, enlightenment, Zen, and liberation [10];
如事根、力、覺、禪、解脫定入定後行已，如事根、力、覺、禪、解脫定入定前後行，是謂前如後後如前。
 For example, if the root of things, power, awakening, Zen, and liberation are concentrated in concentration, then you can do it; if the root of things, power, awareness, Zen, and liberation are concentrated, you can walk before and after. This means that the front is like the back, and the back is like the front.
云何晝如夜、夜如晝？
 Why is day like night and night like day?
如比丘若取明想善受晝想，後如晝思惟明想，夜亦如是；
 For example, if a bhikkhu considers clear thoughts and accepts them well during the day, then he thinks about clear thoughts as during the day, and the same is true at night;
如夜，晝亦如是，是名晝如夜、夜如晝。
 Just like night, so is day. This is called day being like night and night being like day.
云何其心開悟無有覆蓋？
 Why is it that the enlightenment of the mind is not covered?
若貪欲瞋恚愚癡垢、煩惱垢、障礙覆蓋繫縛不善行垢，是障礙心、不開心、覆蓋心、是蔽心、是起向縛不淨心、是不[11]白不明了心，是[12]名覆蓋心。
 If greed, anger, ignorance, defilement, troubles, and obstructions cover and bind the unwholesome deeds, it blocks the mind and makes it unhappy. [12] Name covers the heart.
若心無貪欲瞋恚愚癡垢，乃至明了心，是謂其心開悟無有覆蓋。
 If the mind is free from the defilements of greed, hatred, ignorance and delusion, and can even understand the mind, it means that the mind is enlightened without any covering.
云何修有明心？
 How can I cultivate a clear mind?
若比丘修共慧光明心修有明心、修共明想心修有明心。
 If a bhikkhu cultivates the mind of common wisdom and light, he cultivates the mind of enlightenment, and he cultivates the mind of common enlightenment, he cultivates the mind of enlightenment.
云何共慧光明[13]心？
 How can we share the wisdom and light [13] of our hearts?
若三慧照明，[14]謂聞思修慧，是名共慧光明[＊]心。
 If the three wisdoms illuminate, [14] it means hearing, thinking, and cultivating wisdom. This is called the heart of shared wisdom and light [*].
若親近正親近勤行修學，是謂修共慧光明心修有明心。
 If you stay close, stay close, practice and study diligently, it means cultivating a bright mind of common wisdom and a clear mind.
云何共明想心？
 How can we share our common thoughts?
若比丘取諸明[15]相，若火光日月光、珠光星宿光。
 If a bhikkhu takes in all the bright [15] signs, they are like the light of fire, the light of the sun, the light of the moon, or the light of pearls and stars.
取諸光明[16]相已，若樹下露處思惟光明、知光明、解光明、受光明，如實人若想憶想知想，是名光明想心。
 Taking the form of all the lights [16], if you are in the open under a tree and think about the light, know the light, understand the light, and receive the light, if you really want to remember, think, know and think about it, this is called the mind of thinking about the light.
若共想生共住共滅，是名共明想心。
 If we think about birth, existence and death together, this is called the mind of co-clear thinking.
若親近正親近勤行修學，是名修共明想心修有明心。
 If you stay close, stay close, and practice diligently, you will cultivate a clear mind and have a clear mind.
[17]復次比丘若於樹下露處，以清淨心遍解行有明心勝，如實人若想憶想知想，是名明想心。
 [17] Again, if a bhikkhu is exposed under a tree and has a clear mind with a pure mind, he will be able to understand and understand.
若共想生共住共滅，是名共明想心。
 If we think about birth, existence and death together, this is called the mind of co-clear thinking.
若親近正親近勤行修學，是[＊]名修共明想心修有明心。
 If you are close, close, and diligent in practice, you will be [*] a famous practitioner, a clear mind, a clear mind, and a clear mind.
復次比丘若一樹下若二若三乃至十樹，以清淨心遍解行有明心勝，乃至是名修共明想心修有明心。
 Again, if there are two, three, or even ten trees under one tree, a bhikkhu will use a pure mind to understand all the practices and have a clear mind.
復次比丘若於一園以清淨心遍解行，乃至是名修共明想心修有明心。
 Furthermore, if a bhikkhu practices practice in a garden with a pure mind, he will even practice the practice of having clear thoughts and thoughts together.
復次比丘於一園若二若三乃至十園，以清淨心遍解行，乃至是名修共明想心修有明心。
 Again, a bhikkhu, in one garden, two, three, or even ten gardens, will practice the practice with a pure mind, and even practice the practice of clear thinking and clear thinking.
復次比丘一聚落若二若三乃至十聚落，以清淨心遍解行，乃至是名修共明想[18]心修有明心。
 Again, if there are one group of bhikkhus, two, three, or even ten groups, they will practice all the deeds with a pure mind, and even practice the practice of having a clear mind [18].
復次比丘乃至水陸周[19]匝，以清淨心遍解行，乃至是名修共明想心修有明心。
 Again, the bhikkhu, even in the water and land circles [19], uses a pure mind to practice all the practice, and even cultivates the mind of clear thinking and the mind of knowing.
云何以身定心、以心定身？
 Why use the body to focus the mind and the mind to focus the body?
若比丘以心身上正上舉正舉。
 If a bhikkhu raises his body upright with his mind and body.
如人持鉢乞食，以絡盛鉢，盛正盛舉正舉。
 Just like a person holding an alms bowl to beg for food, and filling the bowl with a string, he is doing the right thing.
如是比丘以心身上正上舉正舉。
 In this way, a bhikkhu raises his mind and body upright.
云何比丘以身定心？
 How can a bhikkhu use his body to calm his mind?
若比丘思惟身無常、知無常、解無常、受無常，如是不放逸觀，得定心住正住身樂身調身輕身軟身除，是名以身定心。
 If a bhikkhu meditates on the impermanence of the body, understands the impermanence, understands the impermanence, and feels the impermanence, and does not let go and contemplates in this way, he will be able to focus on the body, stay in the body, enjoy the body, adjust the body, light the body, and soften the body. This is called using the body to calm the mind.
復次比丘身苦惱癰箭味患、依緣、壞法、不定、不滿、可壞、苦空無我，思惟緣、知緣、解緣、受緣，即無明緣行乃至名色緣六入，如是不放逸觀得定心住正住，身樂身調身輕身軟身除，是名以身定心。
 Again, the monk's body suffers from carbuncle, taste, dependence, bad dharma, uncertainty, dissatisfaction, destructibility, suffering, emptiness and selflessness, thinking about conditions, knowing conditions, interpreting conditions, and receiving conditions, that is, ignorance of conditions, and even the six conditions of name and form. Enter, observe without letting go, and be able to stay centered and upright, enjoy the body, adjust the body, lighten the body, and soften the body. This is called centering the mind with the body.
復次比丘思惟身滅、知滅、解滅、受滅，即無明滅則行滅乃至名色滅則六入滅，如是不放逸觀得定，心住正住，身樂身調身輕身軟身除，是名以身定心。
 Again, the bhikkhu contemplates the cessation of the body, the cessation of knowledge, the cessation of liberation, and the cessation of feeling, that is, the cessation of ignorance, the cessation of conduct, and the cessation of name and form, the cessation of the six elements. In this way, the non-dispassionate contemplation can achieve concentration, the mind is abiding, the body is happy, the body is attuned, and the body is light. To soften the body and eliminate it is to use the body to center the mind.
復次比丘行知行樂、住知住樂、坐知坐樂、取知取樂，如是身住樂如實知住樂，如是不放逸觀得定，心住正住，身樂身調身輕身軟身除，是名以身定心。
 Again, a bhikkhu walks knowing how to live happily, lives knowing how to live happily, sits knowing how to sit happily, and knows how to take pleasure. In this way, the body lives in happiness and knows how to live in happiness. In this way, he observes without letting go and can be calm. The mind stays upright, the body is happy, the body is adjusted and the body is light. To eliminate the soft body is to use the body to center the mind.
乃至復次比丘若見死屍在火聚上燒，髮毛皮膚血肉筋脈骨髓漸漸消盡，觀此法不至東西南北四維上下、不至餘處住，此法本[20]無而生、已有還滅。
 Even if a bhikkhu sees a dead body being burned on the fire gathering, and the hair, skin, flesh, tendons, veins and marrow gradually disappear, observe that this Dharma does not reach the four dimensions of east, west, south, north, up and down, and does not live in any other place. Still destroyed.
觀身如是法，不放逸觀得定，心住正住，得身樂身調身輕身軟身除，是名以身定心(此章乃有[21]三十四科復次釋以身定心不異，一[22]支道說，故略[23]之)。
 Observe the body in this way, observe it without letting go, and gain concentration, and the mind will stay upright, and the body will be happy, the body will be adjusted, the body will be light, the body will be soft, and the body will be eliminated. This is called using the body to calm the mind. There is no difference in body concentration and mind, it is explained in one [22] branch, so I will omit it [23]).
云何[24]比丘以心定身？
 Why [24] does a bhikkhu stabilize his body with his mind?
如比丘思惟心無常、知心無常、解心無常、受心無常，如是不放逸觀得定，心住正住，得心樂心調心輕心軟心除，是名以心定身。
 For example, a bhikkhu meditates on the impermanence of the mind, knows the impermanence of the mind, understands the impermanence of the mind, and experiences the impermanence of the mind. By observing the impermanence of the mind without letting go, one can gain concentration, the mind can stay upright, the mind can be happy, the mind can be adjusted, the mind can be lighthearted, and the mind can be softened. This is called concentrating the body with the mind.
復次比丘觀心苦惱癰箭味患、依緣、壞法、不定、不足、可壞、苦[25]空無我，思惟[26]緣、知緣、解緣、受緣，即無明緣行行緣識。
 Again, the bhikkhu contemplates the suffering, carbuncle, arrow, taste, dependence on conditions, broken dharma, uncertainty, insufficiency, perishability, suffering [25] emptiness and selflessness, and thinking [26] of conditions, knowledge of conditions, interpretation of conditions, and reception of conditions, which is ignorance. Destiny and Destiny Consciousness.
如是不放逸觀得定，心住正住，得心樂心調心輕心軟心除，是名以心定身。
 If you do not let your mind wander, you will gain concentration, your mind will stay upright, your mind will be happy, your mind will be attuned, your mind will be lighthearted, and your mind will be soft.
復次比丘思惟心滅、知滅、解滅、受滅，即無明滅則行滅、行滅則識滅。
 Again, a bhikkhu contemplates the cessation of mind, cessation of knowledge, cessation of understanding, and cessation of feeling. That is, when ignorance dies, formations cease, and when formations cease, consciousness ceases.
如是不放逸觀得定，心住正住，得心樂心[27]調心輕心軟心除，是名以心定身。
 If you do not let your mind wander, you will gain concentration, your mind will stay upright, and your mind will be happy. [27] Adjusting your mind, lightening your mind, softening your mind, and getting rid of it are called using your mind to stabilize your body.
復次比丘有欲心如實知有欲心、無欲心如實知無欲心，乃至有勝心、無勝心如實知。
 Again, a bhikkhu knows as it really is that he has a desire-mind, he knows as it really is that he has a desire-free mind, and he knows as he truly knows that he has a desire-free mind, and even knows that he has a victorious mind and a non-victorious mind.
如是不放逸觀得定，心住正住，得心樂心調心輕心軟心除，是[1]名以心定身。
 If you do not let your mind wander, you will gain concentration, your mind will stay upright, your mind will be happy, your mind will be attuned, your mind will be lighthearted, and your mind will be soft.
云何樂想[2]憶想上身行？
 Why would you like to think about [2] recalling the upper body?
云何樂想？
 Yunhexiang?
若比丘離欲惡不善法，有覺有觀離生喜樂，成就初禪行。
 If a bhikkhu abstains from desire and commits unwholesome dharmas, he is aware of the joy of being free from desire and achieves the first jhāna practice.
若身離生喜樂，津液遍滿。
 If the body is free and happy, body fluids will be everywhere.
此身盡離生喜樂，津液遍滿無有減少。
 This body is completely free from the joy of rebirth, and the body fluids are full and undiminished.
如善澡浴師善澡浴師弟子，以細澡豆盛著器中，以水灑已調適作摶，[A3]此摶津液遍滿，不乾不濕內外和潤。
 For example, a disciple of a good bathing master, a good bathing master, puts fine bath beans in a vessel, sprinkles them with water and adjusts them to make a ladle. [A3] This ladle is filled with body fluids, neither dry nor wet, and moist inside and outside.
如是比丘身離生喜樂津液遍滿，[3]此身盡離生喜樂，津液遍滿無有減少。
 In this way, the bhikkhu's body is full of joy and fluids that are free from birth. [3] This body has experienced the joy of being free from birth, and its fluids are full and full without any decrease.
如實人若想憶想知想，是名樂想。
 If a truthful person wants to recall thoughts and understand thoughts, it is called happy thoughts.
此想身微受、正微受、緣微受。
 Think of the body as a slight feeling, the positive feeling as a slight feeling, and the conditional feeling as a small feeling.
以何身受？
 How to feel it?
意身受。
 Feelings of mind and body.
是名樂想上身行。
 It is famous for thinking about the body and doing it.
復次比丘滅覺觀內淨信心，無覺無觀定生喜樂，成就二禪行。
 Again, the bhikkhu has pure confidence within his mind, and his mindlessness and concentration gives rise to joy, and he achieves the second level of meditation.
若此身定生喜樂津液遍滿，身盡定生喜樂，津液遍滿無有減少。
 If the concentration of the body produces joy and the body fluids are full, then the concentration of the body produces joy, and the body fluids are full and there is no decrease.
如大陂湖以山圍繞，水從底[4]涌出，水不從東西南北方來，[5]陂水自從底[＊]涌而出，此[＊]陂津液遍滿無有減少。
 For example, Dapi Lake is surrounded by mountains, and the water gushes out from the bottom [4]. The water does not come from the east, west, south, and north. [5] The Pi water gushes out from the bottom [*]. This [*] Pei fluid is full and there is no decrease. .
如是比丘此身定生喜樂津液遍滿，此身盡定生喜樂，津液遍滿無有減少。
 In this way, this bhikkhu's body is filled with concentration and joy, and his body fluids are full of it. This body is full of concentration and joy, and his fluids are full and there is no decrease.
如實人若想憶想，是名樂想。
 If a real person wants to remember, it is called happy thinking.
此想身微受、正微受、緣微受。
 Think of the body as a slight feeling, the positive feeling as a slight feeling, and the conditional feeling as a small feeling.
以何身受？
 How to feel it?
意身受。
 Feelings of mind and body.
是謂樂想上身行。
 This means that the body should practice happy thoughts.
復次比丘離喜樂，捨行念正智身受樂，如諸聖人解捨[6]念樂行，成就三禪行。
 Again, a bhikkhu abandons joy, practices equanimity, is mindful of the wisdom, and enjoys happiness in the body, just like the saints who release equanimity [6], contemplate joy, and achieve the three Zen practices.
若此身[7]無喜樂津液遍滿，此身無喜樂盡，津液遍滿無有減少。
 If there is no joy in this body [7] and the body fluids are full, then there is no joy in this body and the body fluids are full and there is no decrease.
如優鉢羅池、波頭摩池、拘牟頭[8]池、分陀利池，若優鉢羅花乃至分陀利花，從泥涌出未能出水，此花若根若頭水津液遍滿，從根至頭從頭至根津液遍滿無有減少。
 Such as the Upala Pond, the Botou Mo Pond, the Komutou [8] Pond, and the Phuntali Pond. If the Upala flower or even the Phuntali flower gushes out of the mud and fails to produce water, the root of the flower will be like the water in the head. It is full, from the root to the head, and the body fluid is full without any decrease.
如是比丘若此身無喜樂津液遍滿，此身盡津液遍滿無有減少。
 Such a bhikkhu, if his body is not full of joyful fluids, his body will be filled with fluids without any decrease.
如實人若想憶想知想，是名樂想。
 If a truthful person wants to recall thoughts and understand thoughts, it is called happy thoughts.
若想身微受、正微受、緣微受。
 If you think about the slight feeling in the body, the slight feeling in the body, or the slight feeling in the condition.
以何身受？
 How to feel it?
意身受。
 Feelings of mind and body.
是名樂想上身行。
 It is famous for thinking about the body and doing it.
復次比丘斷苦樂先[9]滅憂[10]喜，不苦不樂捨念淨，成就四禪行。
 Again, a bhikkhu should first put an end to pain and pleasure [9] and eliminate sorrow [10] and be happy, and have pure thoughts of neither pain nor pleasure, and achieve the four Zen practices.
若此身以清淨心遍解行，此身清淨無[11]不遍處。
 If this body is pervaded by a pure mind, this body will be pure and non-pervasive.
如[12]男子女[13]人著白淨衣上下具足，從頭至足、從足至頭無不覆處。
 For example, [12] men and women [13] wear pure white clothes covering their entire body from head to toe and from feet to head.
[14]如比丘若此身以清淨心遍解行，此身清淨無不遍處。
 [14] For example, if a bhikkhu performs actions throughout this body with a pure mind, this body will be pure everywhere.
如實人若想憶想[15]知想，是名樂想。
 If a real person wants to recall thoughts [15] and knows thoughts, it is called happy thoughts.
此想身微受、正微受、緣微受。
 Think of the body as a slight feeling, the positive feeling as a slight feeling, and the conditional feeling as a small feeling.
[16]以何身受？
 [16] How to feel it?
意身受。
 Feelings of mind and body.
是名樂想上[17]身行。
 This is the name of joyful thinking [17] and physical conduct.
云何輕想？
 How can I think about it lightly?
若比丘思惟身輕、知輕、解輕、受輕，如兜羅綿輕、如劫鉢輕，布著平地，微風來吹便得離地。
 If a bhikkhu meditates on the lightness of the body, knows the lightness, understands the lightness, and receives the lightness, it will be as light as a tuuluo, as light as a calamity bowl, spread on the flat ground, and it will be lifted off the ground when the breeze blows.
如是比丘思惟身輕、知輕、解輕、受輕，如是不放逸觀得定，心住正住，即得定已離地四寸上行。
 In this way, a bhikkhu meditates on the lightness of the body, understands the lightness, understands the lightness, and feels the lightness. In this way, he observes the lightness without letting go and attains concentration. His mind stays upright, and he attains concentration that is four inches above the ground.
如實人若想憶想知想，是[18]名輕想。
 If a real person wants to remember his thoughts and understand his thoughts, it is [18] called light thoughts.
此想身微受、正微受、緣微受。
 Think of the slight feeling of the body, the slight feeling of the main body, and the slight feeling of the condition.
以何身受？
 Why do you feel it?
以意身[19]受。
 Feel it with mind and body [19].
是名輕想上身行。
 This is called light thinking and upper body action.
若比丘此定親近多修學，若離地一尺上行、若二尺上行，如實人若想憶想知想，是名輕想。
 If a bhikkhu practices this concentration closely and frequently, if it is one foot away from the ground and goes up, if it is two feet away and goes up, then if a person wants to remember and understand, this is called light thinking.
此想身微受、正微受、緣微受。
 Think of the slight feeling of the body, the slight feeling of the main body, and the slight feeling of the condition.
以何身受？
 Why do you feel it?
意身受。
 Feelings of mind and body.
是謂輕想上身行。
 It means to think lightly and act on the body.
若比丘若此定親近多修學，離地半人身上行、若一人身二人身，乃至七人身上行。
 If a bhikkhu practices this concentration closely and frequently, he can practice it on half a person from the ground, one person, two people, or even seven people.
如實人若想憶[20]想知想，是名輕想。
 If a real person wants to remember [20] and wants to know and think, it is called light thinking.
若此想身[21]微受、正微受、緣微受。
 If you think about the body [21], there is a slight feeling, a normal feeling, a small feeling due to conditions.
以何身受？
 Why do you feel it?
意身受。
 Feelings of mind and body.
[22]是謂輕想上身行。
 [22] It means thinking lightly about the upper body.
若比丘此定親近多修學，若離地半多羅樹上行、若一多羅樹，乃至七[23]多羅上行。
 If a bhikkhu practices this concentration closely and a lot, he can go up to a tree that is half a tala from the ground, a tree that is one tala, or even a tree that is seven [23] tala away from the ground.
如實人若想[24]憶想知想，是名輕想。
 If a real person wants to [24] recall thoughts and know thoughts, it is called light thinking.
此想身微受、正微受、緣微受。
 Think of the slight feeling of the body, the slight feeling of the main body, and the slight feeling of the condition.
以何身受？
 Why do you feel it?
意身受。
 Feelings of mind and body.
是謂輕想上身行。
 It means to think lightly and act on the body.
若比丘此定親近多修學，如意所欲離地上行無有限量，近遠盡能[25]住至。
 If a bhikkhu practices this concentration closely and frequently, he can travel as far as he wants from the earth as far as he can and live as near and far as he can [25].
如實人若想憶想知想，是名輕想。
 If a person really wants to remember his thoughts and understand his thoughts, it is called light thoughts.
若此想身微受、正微受、緣微受。
 If you think about the slight feeling in the body, the slight feeling in the body, or the slight feeling in the condition.
以何身受？
 Why do you feel it?
意身[26]受。
 Mind and body [26] feel.
是謂輕想上身行。
 It means to think lightly and act on the body.
若比丘[27]彼樂想輕想親近正親近多修學，欲令我心調伏寂靜由[28]力自在，如意所欲成就種種神足。
 If the bhikkhu [27] is happy, wants to be close, is close, and practices more, I want my mind to be tamed, quiet, and free [28] to be at ease, and to achieve all kinds of magical achievements as I wish.
若[＊]彼樂[29]想輕想親近正親近多修學已，心調寂靜，由力自在，如意所欲得成就種種神足。
 If [*] he is happy [29] he wants to be close, he is close, he has practiced a lot, his mind is calm, he is at ease with his strength, and he can achieve all kinds of magical things as he wishes.
[＊]彼受種種無量神足，能動大地，以一為多、以多為一，若近若遠，高出牆壁徹過無礙如行虛空。
 [*] He receives all kinds of immeasurable divine feet and can move the earth, using one as many and many as one. He can be near or far, be higher than a wall, pass through without hindrance, and be like walking in the void.
結[30]加趺坐遊空如鳥，於地出沒猶出入水、履水如地，身出烟焰如大火聚，日月有大威德手能捫摸，乃至梵天身得自在，如定品廣說。
 [30] He sits on his back and swims in the air like a bird. He comes and goes on the earth like entering and exiting water, and walks on water like the earth. The smoke and flames coming out of his body are like the gathering of a big fire. The sun and moon have great majesty and can be touched by hands. Even the body of Brahma is at ease and calm. Pinguang said.
是名欲定斷行成就修神足。
 This is called the desire to be determined and decisive, and the accomplishment of cultivating the spiritual foot.
[31]精進定、心定、慧定斷行成就修神足，亦如是廣說。
 [31] The practice of diligent concentration, mental concentration, and wisdom concentration can lead to spiritual cultivation. This is also widely said.
[32]
 [32]
舍利弗阿毘曇論[33]卷第十三
 Sāriputta Abhidhamma [33] Volume 13
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2.9 - the 4 dhyānāni: jhānas, zen 4j🌕

    Dg Ab S 2.9 - the 4 dhyānāni: jhānas, zen 4j🌕
        Dg Ab S 2.9.1 - first jhāna j1🌘
        Dg Ab S 2.9.2 - second jhāna j2🌗
        Dg Ab S 2.9.3 - third jhāna j3🌖
        Dg Ab S 2.9.4 - fourth jhāna j4🌕

T1548 舍利弗阿毘曇論卷/篇章 十四
 T1548 Shariputra Abhitan's Treatise Volume/Chapter Fourteen
舍利弗阿毘曇論卷[34]第十四
 Volume 14 of Shariputra Abhitan's Treatise [34]
姚秦[＊]罽賓三藏[＊]曇摩耶舍共[＊]曇摩崛多[＊]等譯
 Translated by Yao Qin [*] Jibin Sanzang [*] Tamaya Shegong [*] Tanmo Juduo [*] and others
非問分[35]禪品第九
 Fei Wen Fen [35] Zen Grade 9
因緣具足則能得定，因緣不具不能得定。
 If there are sufficient causes and conditions, concentration can be achieved; if there are no causes and conditions, concentration cannot be achieved.
修定有如此因緣，謂比丘愛護解脫戒、成就威儀行，已行處愛護微戒懼如金剛，受持於戒，斷邪命、行正命，善知識、善親厚、善眾，攝諸根門，飲食知足，勤行精進初不睡眠，離障礙法。
 There are such causes and conditions for cultivating concentration, that is, a bhikkhu cherishes and protects the precepts of liberation, performs majestic conduct, cherishes the smallest precepts wherever he goes, is as fearful as a diamond, accepts and upholds the precepts, renounces wrong livelihood, practices righteous livelihood, has good friends, good friends, and good people, and attracts all The root gate is to be content with food and drink, to practice diligently and diligently, not to sleep at the beginning, and to be free from obstacles.
如此比丘知斷五蓋心垢、損智慧法，離欲惡不善法，有覺有觀離生喜樂成就初禪行，乃至斷苦樂先滅憂喜不苦不樂捨念淨成就第四禪行。
 In this way, a bhikkhu knows how to cut off the defilements of the five hindrances of the mind, which damage wisdom and Dharma, and how to break away from desires and evil unwholesome Dharma. He has the awareness and insight to leave birth and happiness and achieve the first jhana. He can even cut off the pain and happiness before they cease, worry, joy, and non-suffering and joy, and achieve the fourth jhāna with pure thoughts. OK.
云何愛護解脫戒？
 Why should we cherish the precepts of liberation?
若隨順戒，不行放逸，以戒為門、為足、為因，能生善法具足成就，以此戒故，名為持戒。
 If you follow the precepts and do not let it go, but take the precepts as the door, the foot, and the cause, you can produce good dharma and achieve success. Therefore, it is called upholding the precepts.
以此順不放逸，名持戒護持威儀行，是謂愛護解脫戒。
 In this way, being obedient and not letting go is called upholding the precepts, protecting and maintaining the majestic etiquette, which is called loving and protecting the liberation precepts.
云何成就威儀行？
 How can one achieve majestic behavior?
一切身不善行、一切口不善行、一切意不善行，是名非威儀行。
 All non-virtuous actions with the body, all non-virtuous actions with the mouth, and all non-virtuous actions with the mind are called non-dignified conduct.
身一切善行、口一切善行、意一切善行，是名成就威儀行。
 All good deeds of the body, all good deeds of the mouth, and all good deeds of the mind are called the accomplishment of majestic conduct.
復次恭敬和尚及和尚同學、恭敬阿闍[1]梨及阿闍[＊]梨同學、恭敬上下坐，是名威儀行。
 Repeatedly respecting monks and fellow monks, respecting Acharya [1] pear and Acharya [*] pear classmates, and sitting down respectfully are called dignified conduct.
云何已行處？
 Where has the cloud gone?
有六非已行處，若婬女處、寡婦處、大童女處、不能男處、比丘尼處、沽酒處，是名六非已行處。
 There are six places of wrongdoing, such as the place of a prostitute, the place of a widow, the place of a virgin, the place of an infertile man, the place of a bhikshuni, and the place of a drunkard. These are called the six places of wrongdoing.
又如佛說：
 Another example is what Buddha said:
比丘！莫至他國非已行處。
 Bhikkhu! Don't go to other countries where you have already traveled.
若至他國非已行處，魔得其便。
 If you go to other countries where you have not already traveled, the devil will take advantage of him.
比丘！何謂他國非已行處？
 Bhikkhu! What does it mean that other countries are not doing what they have already done?
謂五欲也。
 It’s called the five desires.
是名至五欲非已行處。
 This is called the place where the five desires have not been fulfilled.
云何已行處？
 Where has the cloud gone?
若彼非威儀行、此非已行處，捨離、正捨離、緣捨離，不親近、正不親近、緣不親近，是名已行處。
 If it is not done in a dignified manner, this is not a place that has been done, a place of renunciation, a right renunciation, a renunciation of a relationship, no closeness, a righteousness not closeness, and a condition of not being close, this is called a place that has already been done.
又如佛說：
 Another example is what Buddha said:
行於自國已行處，若比丘自國已行處，魔不得便。
 If a bhikkhu goes to the place where his own country has gone, the demons will not be able to use it.
比丘！何謂自國已行處？
 Bhikkhu! What does it mean to have done well in one's own country?
謂四念處也。
 It is called the four places of mindfulness.
是自國已行處。
 This is what he has done in his own country.
若以此威儀行，起正起、受[2]正受，是謂威儀已[3]行成就。
 If you perform this majestic ritual, rise upright, and receive it [2] properly, it means that the majestic ritual has been [3] accomplished.
云何愛護微戒懼如金剛？
 Why should we cherish the smallest precepts and fear them as much as diamonds?
若微細戒，若[4]念作、起意作、欲和合作，若於彼多起恐畏相，令我莫犯，是謂懼微戒如金剛。
 If there are subtle precepts, if [4] thought, intention, desire and cooperation arise, if there are many signs of fear and fear in them, so that I will not violate them, this is called fear of the subtle precepts, like a diamond.
何謂受持於戒？
 What does it mean to observe the precepts?
若比丘不離一切戒、常持一切戒、常住一切戒、親近於戒，持戒不瑕、不穢、不垢、不懈、不缺，受持一切戒，是謂受持於戒。
 If a bhikkhu does not depart from all the precepts, always abides by all the precepts, always abides by all the precepts, is close to the precepts, keeps the precepts without defects, dirt, stains, untiring, and lack, and accepts and upholds all the precepts, this is said to be upholding the precepts.
云何捨邪命、行正命？
 Why should we give up evil lives and practice righteous lives?
云何邪命？
 What an evil destiny?
若沙門婆羅門邪命自活，謂諛諂詐稱、占相吉凶、為他使命、現相激動、以利求利，以此非法得衣鉢醫藥臥具所須受用食噉，以此繫染貪著[5]陵篾他人，堪忍非法、不見過患、不知出世。
 If a recluse or brahmin has an evil destiny, flattering and deceiving others, telling good or bad fortunes, being motivated by other missions, appearing to be excited, and seeking benefits, he can illegally obtain the clothes, bowls, medicines, beddings, and food he needs, and this is a sign of greed. 5] Lingmei is a person who tolerates illegality, does not see trouble, and does not know how to be born.
若比丘離如是等邪命，如法得衣鉢醫藥臥具所須受用食噉，不以此繫染貪著不[＊]陵篾他人，不堪忍非法、[6]深見過患、知出世，是謂斷邪命行正命。
 If a bhikkhu abstains from such evil destiny, and obtains the robe, bowl, medicine, bedding, and food as required by the Dharma, and does not become attached to others with this connection, and does not tolerate others, and cannot bear the law, [6] has seen the troubles deeply, and knows the world, It means to cut off the evil destiny and follow the right destiny.
云何善知識？
 How good is the knowledge?
謂沙門婆羅門持戒賢善、斷貢高放逸、忍辱成就，自調自滅、自入涅槃，欲離欲欲盡乃至欲離癡癡盡，應染處不染乃至應癡處不癡、應止處不止、應受處不受，身口意業清淨、正命清淨，[7]行信慚愧、多聞精進、念慧修行、八道具足，戒、定、慧、解脫、解脫知見，衣食知足，是謂善知。
 It is said that the ascetic Brahmin upholds the precepts, is virtuous, does not pay tribute, is free, and endures humiliation. He regulates himself, annihilates himself, and enters Nirvana. He is free from all desires and desires, and even wants to be free from delusion. He is not defiled in the place where he should be stained, and he is not delusional in the place where delusion should be. Stop where you should stop, don't stop where you should feel, keep your body, speech, and mind pure, and have a pure right life. [7] Practice faith and be ashamed, learn more and diligently, practice mindfulness, wisdom, and have enough of the Eight Paths: precepts, concentration, wisdom, liberation, knowledge and views of liberation, food and clothing To be content is to know well.
何謂識？
 What is knowledge?
若識、善識，知共行[8]慈、重行慈、究竟行慈，常敬不離，是名善知識。
 If you have knowledge and good knowledge, you know how to practice kindness [8], focus on practicing kindness, practice kindness to the end, always respect and never leave, this is called a good teacher.
云何善親厚？
 How kind is Yun?
凡夫持戒人是凡夫持戒人善親厚，堅信人是堅信人善親厚，堅法人是堅法人善親厚，乃至阿羅漢是阿羅漢善親厚。
 An ordinary person who keeps the precepts is a person who is kind and friendly. A person who firmly believes in the law is a person who is kind and friendly. A person who adheres to the Dharma is a person who upholds the Dharma. An Arhat is a person who is kind and friendly.
如是等自共親厚，是名[9]親厚。
 This is called intimacy [9].
若善知識、若善親厚隨順不離相親近，是謂善知識、善親厚。
 If a good friend, a good friend, and a person are obedient and close to each other, it is called a good friend, a good friend, and a close friend.
云何善眾？
 Why is this good for everyone?
若依持戒人學持戒，心向彼、尊上彼、傾向彼、解彼，若依定人學定乃至彼解脫知見人學解脫知見，心向彼、尊上[10]彼、傾向彼、解彼，是謂善眾。
 If a person learns to keep the precepts, his mind will be toward Him, he will respect Him, he will lean towards Him, and he will understand Him. If a person will learn concentration and knowledge and view of liberation based on concentration, he will have his mind toward Him and respect Him. [10] , leaning towards that, understanding that, this is called a kind person.
云何攝諸根門？
 How can you take care of all the faculties?
若比丘眼見色不取色相，能起眼根者攝令不放逸，斷惡不善法及悕望世[11]愛，順持戒，守護眼根得眼根戒。
 If a bhikkhu sees form without taking its form, and he who is able to raise the eye faculties, he can take command not to let go, break away from evil and unwholesome dharma and despair of looking at the world [11] and love, obey the precepts, and protect the eye faculties to obtain the eye faculties precepts.
乃至意識法不取法相，能起意根者攝令不放逸，斷惡不善法及悕望世[＊]愛，順持戒，守護意根。
 To the extent that the conscious law does not take the form of the law, those who can arouse the mind faculties can take orders and not let go, cut off evil and unwholesome dharma and the love of the world [*], obey the precepts, and protect the mind faculties.
如此六觸入，護微念、解射念善成就行，見欲過患常自護意，是謂攝諸根門。
 In this way, the six kinds of contact can protect the subtle thoughts, interpret the thoughts and perform good deeds, and always protect the mind when seeing the faults of desires. This is called taking care of all the sense doors.
云何飲食知足？
 How can you be satisfied with your diet?
知量而食，不掉、不生[12]貢高、不為養身、不為嚴飾身，唯欲安身，不起瞋恚，欲修梵行，斷故受不生新受，為活命故。
 Eat with knowledge of the amount, without losing food, without giving rise to [12] tribute, not for nourishing the body, not for adorning the body, but for the purpose of settling down the body, not being angry, and for cultivating the holy life, for the sake of survival. Therefore.
捨憎愛金剛，常處中行，不求利，勤力樂行。
 Give up hatred and love Vajra, always walk in the middle, do not seek profit, work diligently and enjoy your life.
如人患瘡，以藥塗之為欲令愈。
 If a person suffers from a sore, apply medicine on it to make it heal.
比丘亦爾，知量而食，不起掉、不生貢高，乃至不求利，勤力樂行。
 Bhikkhu, too, if you eat in an appropriate amount, you will not be able to afford to eat, you will not pay tribute, you will not even seek profit, you will work diligently and enjoy your life.
云何掉食？
 Why do you lose food?
若作是念：
 If you think this:
我食此食已，當作身口意掉。
 After I have eaten this food, my body, speech and mind are gone.
是名掉食。
 It's called losing food.
云何貢高食？
 How can I pay tribute and give high food?
若作是念：
 If you think this:
我食此食已，當增長放逸。
 Now that I have eaten this food, I will grow and be free.
是名貢高食。
 It's called Gonggaoshi.
云何養身食？
 Why eat for health?
若作是念：
 If you think this:
我食此食已，當益於身。
 If I eat this food, it will benefit my body.
是名養身食。
 It's called health food.
云何[13]嚴飾身食？
 Why do you [13] dress yourself up and eat?
若作是念：
 If you think this:
我食此食，當端正姝好妙相成就。
 When I eat this food, I will achieve the wonderful appearance of being upright and beautiful.
是名嚴飾身食。
 This is a well-dressed food.
若比丘不作是念：
 If a bhikkhu does not think this way:
我食此食，當作身口意掉、當作貢高、當養身、當嚴飾身。
 I eat this food as a way to relax my body, speech and mind, as a high tribute, as a way to nourish my body, and as a way to decorate my body.
是謂不掉食、不貢高、不養身、不嚴身食。
 This means not losing food, not paying high tribute, not nourishing the body, and not eating strictly.
云何但欲令身住？
 Why do you want to make your body live?
應作是念：
 What should be done is:
我食此食，但欲令身住，不終不沒。
 I eat this food, but I want to make my body abide, and it will not end or disappear.
是名但欲令身住。
 It's a name but it wants to make the body live.
云何不起瞋恚？
 Why can't you be angry?
若飢、緣飢故，生身心苦受。
 If you are hungry, you will suffer physical and mental pain due to hunger.
若食過度、緣過度故，生身心苦受。
 If you eat too much and cause too much, you will suffer physical and mental pain.
若比丘知足而食、善思量食，則瞋恚滅、不生不起。
 If a bhikkhu eats with contentment and considers his food well, then anger will disappear and will not arise.
是名不起瞋恚。
 It doesn't deserve the name of anger.
云何欲修梵行？
 Why do you want to practice the holy life?
梵行謂八聖道也。
 The holy life is called the Eightfold Noble Path.
應作是念：
 What should be done is:
我食此食已能修梵行，[1]令梵行久住，為盡苦際。
 By eating this food, I can practice the holy life, [1] and make the holy life last for a long time, so as to end all suffering.
是名欲修梵行。
 This is called wanting to practice the holy life.
云何斷故受不生新受？
 How can old feelings be cut off without giving rise to new ones?
若飢、緣飢故生身心苦受，是名故受。
 If you are hungry, you will suffer physical and mental pain due to hunger, which is called suffering.
何謂新受？
 What is new feeling?
若食過度、緣過度故生身心苦受，是名新受。
 If you eat too much and have too much food, you will suffer physical and mental pain, which is called new feeling.
若比丘知足而食、善思量食，是名斷故受不生新受。
 If a bhikkhu eats with contentment and considers his food well, this is called the cessation of old feelings and no new feelings.
云何為活命故食？
 Why do you need to eat to survive?
應作是念：
 What should be done is:
我食此食，為住命根、護持戒行故。
 I eat this food to maintain my life root and protect my moral conduct.
是名為活命故食。
 This is called eating to survive.
云何捨憎愛金剛？
 How can I give up hating and loving Vajra?
若飢、緣飢故生愛煩惱金剛，[2]憶念：
 If you are hungry, love and troubles arise in the vajra due to hunger, [2] recall:
我憎如是[3]飲食。
 I hate eating like this [3].
若食過量、緣過量故生憎煩惱金剛，我不憶念如是過度飲食。
 If I eat too much, I will not remember such overeating, and I will have hatred and troubles due to the overeating.
若比丘知足、善思量食，捨離憎愛煩惱金剛，是名捨離憎愛金剛。
 If a bhikkhu is contented, considers his food well, and gives up the vajra of defilement, hatred, and love, this is called the vajra of renunciation, hatred, and love.
云何不求利？
 Why not seek profit?
若不以麁食為足，多食嗜味貪味、勤求悕望飲食，是名求利。
 If you are not satisfied with the food you eat, if you eat too much and are greedy for taste, and if you are diligent and greedy about food, you are seeking profit.
若比丘以麁食為足、量食，[4]不嗜味、不貪味、不勤求、不悕望飲食，是名不求利。
 If a bhikkhu eats enough food and eats in quantity, [4] without craving for taste, not greedy for taste, not diligent in seeking, and not obsessed with eating and drinking, this is called not seeking profit.
云何勤力？
 How hard is it?
若作是念：
 If you think this:
我食此食，欲身勤進自勉。
 I eat this food to encourage myself to work hard.
是謂勤力。
 It means diligence.
云何樂行？
 How can I enjoy traveling?
若飢、緣飢故生身心苦受，若食過度、緣過度故生身心苦受，是名不[5]樂。
 If you are hungry, you will suffer physical and mental suffering due to hunger; if you overeat, you will suffer physical and mental suffering due to overeating, this is called unhappiness [5].
若比丘知足善思量食，無有不樂，是名樂行。
 If a bhikkhu is content and considers his food well, he will be happy in everything. This is called happy conduct.
云何勤精進不睡眠？
 How can you be diligent and diligent without sleeping?
若比丘於晝或結[6]加趺坐思惟、或經行，心離障礙法。
 If a bhikkhu sits down and meditates or meditates during the day or at night [6], his mind will be free of obstacles to the Dharma.
初夜若[7]經行、若思惟，心離障礙法。
 On the first night, if you meditate and meditate, your mind will be free of obstacles.
中夜右脇著床[8]累脚而眠，思惟起覺想。
 In the middle of the night, I lay on my right side of the bed [8] and fell asleep with my tired feet, thinking about it.
後夜若思惟經行，心離障礙法。
 If you meditate on the meditation practice the next night, your mind will be free of obstacles to the Dharma.
是名勤精進不睡眠。
 This is a person who is diligent and diligent but never sleeps.
云何離障礙法？
 Why is it so far away from the obstacle method?
障礙法謂五蓋也。
 Obstacles are called the five hindrances.
如佛說：
 As Buddha said:
五蓋是心煩惱、損智慧法。
 The five hindrances are troubles in the mind and damage wisdom.
又如佛次說：
 Another example is what Buddha said:
若在家出家人有五蓋覆心，若自知義、若[9]知他義、若知自他義，若過人法、若離欲知見增進、若知若見，無有是處。
 If a monk at home has five coverings in his mind: if he knows his own righteousness, if he knows the righteousness of others, if he knows the righteousness of himself and others, if he goes beyond the laws of others, if he is separated from desire and knows and sees, if he knows and sees, there is no point.
五蓋遮礙善法，纏縛污染、生起結使，故名障礙。
 The five hindrances obstruct good dharma, entangle and pollute, and create knots, so they are called obstacles.
若修行清淨，[10]去障礙法，清白明了，是名離障礙法。
 If you practice purity, [10] the dharma that removes obstacles will become clear and clear. This is called the dharma of freedom from obstacles.
云何斷五蓋？
 How can Yun break the five hindrances?
離、滅、沒、除，是謂斷五蓋。
 Lifting, annihilation, disappearance, and eradication refer to cutting off the five hindrances.
何謂心垢？
 What is heart dirt?
五蓋是心煩惱，垢膩不明，是名心垢。
 The five hindrances are the troubles of the mind. The greasy and unclear dirt is called mind dirt.
云何損智慧法？
 Why does this harm the Dharma of Wisdom?
五蓋覆心，慧力羸劣，是名損智慧法。
 The five hindrances cover the heart, and the power of wisdom is weak, which is called the harm of wisdom.
云何離欲惡不善法？
 How can we avoid evil and unwholesome dharma?
欲謂五欲。
 Desire refers to the five desires.
復次塵非欲，聖法中謂是求那。
 Again, the world is not about desire. In the Holy Dharma, it is said to seek that.
若憶想染著，此是欲。
 If the memory is stained with thoughts, this is desire.
[11]如佛說：
 [11] As the Buddha said:
「種種色非欲， 眾生想欲染；
 "All kinds of colors are not desires, and all living beings are tainted by desires;
世間色常住， 健者離欲染。」
 The world's forms are permanent, and those who are healthy are free from the stains of desire. "
若此五欲中貪重貪堪忍繫著，是名欲。
 If among these five desires, greed, covetousness and tolerance are bound together, this is called desire.
云何惡不善法？
 Why do you hate unwholesome dharma?
身口意惡行，是名惡不善法。
 Evil deeds of body, speech and mind are called evil and unwholesome dharma.
復次十不善業道，是名惡不善法。
 Furthermore, the ten unwholesome karma are called evil and unwholesome dharma.
復次不善根相應法、不善根所起無緣非受法，是名惡不善法。
 Again, the unwholesome roots correspond to dharmas, and the unwholesome roots arise from unconditioned and non-receiving dharmas, which are called evil unwholesome dharmas.
復次貪欲、瞋恚、愚癡、忿怒怨嫌、妄[12]語嫉妬慳惜、諛諂欺偽匿惡、無慚無愧、貢高諍訟及我慢等，是名惡不善法。
 Again, greed, anger, ignorance, anger and resentment, lies, jealousy, pity, flattery, deceit, hypocrisy, lack of shame, high-profile lawsuits, and arrogance, etc., are called evil and unwholesome dharma.
復次邪見、邪覺、邪語、邪業、邪命、邪進、邪念、邪定、邪解脫、邪智及餘隨邪法，是名惡不善法。
 Wrong views, wrong consciousness, wrong speech, wrong karma, wrong destiny, wrong progress, wrong thoughts, wrong concentration, wrong liberation, wrong wisdom and the following wrong dharmas are called evil and unwholesome dharmas.
如是欲惡不善法，若遠離、不近、不雜、純淨、別處，是名離欲惡不善法。
 If the unwholesome dharma of desire is far away, not near, unmixed, pure, and somewhere else, it is called the unwholesome dharma of separation from desire.
云何有覺有觀？
 Why is there any awareness or insight?
若行覺觀，是謂有覺有觀。
 If you practice enlightenment and insight, it means you have awareness and insight.
云何離生喜樂？
 Why is there so much joy in life?
若離欲惡不善法生喜樂，是名離生喜樂。
 If freedom from desires, evil and unwholesome dharmas gives rise to joy, this is called freedom from joy.

2.9.1 - first jhāna j1🌘

云何成就初禪行？
 How can one achieve the first jhana?
初禪有五支：
 The first jhāna has five limbs:
覺、觀、喜、樂、一心。
 Awareness, insight, joy, joy, and one mind.
云何覺？
 Yun Hejue?
重覺、究竟覺，諸所憶念法明來至思惟心，是名覺。
 Heavy awakening, ultimate awakening, all the remembered Dharma clarifications come to the thinking mind, this is called awakening.
云何觀？
 What do you think?
心行、順行、微行津液、微觀、心微轉，是名觀。
 The movement of the heart, the direct movement of the body fluid, the microscopic movement of the body fluid, the microscopic movement of the heart, and the slight rotation of the heart are the famous concepts.
云何喜？
 Yun Hexi?
歡喜踊躍，是名喜。
 Being joyful and enthusiastic is called joy.
云何樂？
 How happy is Yun?
心忍受樂、意觸樂受，是名樂。
 The heart endures joy and the mind touches joy, which is called happiness.
云何一心？
 Yunhe Yixin?
心住正住，是名一心。
 Keeping the mind upright is called one mind.
此五支是名初禪。
 These five limbs are called the first jhāna.
何謂初？
 What is the beginning?
若此四禪，以次順不逆、以次入定[13]門，此是始、此是初、此是一，是名初。
 If these four jhanas proceed smoothly but not against each other, and enter the door of concentration [13] one by one, this is the beginning, this is the beginning, this is one, and this is called the beginning.
何謂禪？
 What is Zen?
謂捨心垢正捨緣捨，是謂名禪。
 It is said that the defilement of the mind of equanimity is right and the condition of equanimity is equanimity. This is called Zen.
復次煩惱未斷能斷，是名禪。
 Being able to eliminate repeated worries before they are eliminated is called Zen.
復次煩惱斷已得現世樂行，是名禪。
 Having eliminated worries again and again, you have achieved happiness in this world. This is called Zen.
復次如是善法成就，入禪明了，熾盛清淨，是名禪。
 Once again, if such good practices are accomplished, one will enter Zen and become clear, blazing and pure. This is called Zen.
復次如是定住甚深妙義專著智慧，是名禪。
 Concentrating on the profound and wonderful meanings of wisdom like this again and again is called Zen.
復次行人行覺觀，意喜心定，如行人若受、想、思惟、覺觀、見、慧、解脫、無癡、順信悅喜、心進心除、信、欲、不放逸念、心捨意界意識界及餘隨色，是名禪。
 Again, if a practitioner practices enlightenment and contemplation, his mind will be joyful and his mind will be calm, such as if a practitioner has feelings, thoughts, reflections, awareness, insight, insight, wisdom, liberation, non-delusion, obedience to faith, joy, mind-entering, mind-clearing, faith, desire, and not letting go of wandering thoughts. , the mind, the mind, the realm of consciousness and the remaining colors are called Zen.
復次隨法非禪是隨禪法，若心住正住，此名禪。
 Again, following the Dharma is not Zen. It is following the Zen method. If the mind stays upright, this is called Zen.
得[14]是定已，護持威儀住行微行，是名成就初禪行。
 Obtaining [14] this concentration, maintaining the majestic appearance, living and walking in a subtle way, this is called the achievement of the first jhāna practice.

simile of bath power

若比丘身離生喜樂津液遍滿，此身盡離生喜樂津液遍滿無有減少。
 If a bhikkhu's body is filled with fluids of the bliss of liberation, this body will be filled with fluids of the joy of liberation without any decrease.
如善洗浴師善洗浴師弟子，以細澡豆盛著器中，以水灑已調適作揣，此揣津液遍滿，不乾不濕內外和潤。
 For example, if a disciple of a good bath master puts fine bath beans in a vessel and sprinkles them with water, they will be filled with body fluids, neither dry nor wet, and moist inside and outside.
如是比丘此身離生喜樂，津液遍滿無有減少。
 Such a bhikkhu's body is free from birth and joy, and his body fluids are full without any loss.
云何津？
 Yunhejin?
云何液？
 Yunheye?
云何遍？
 Where are the clouds?
云何滿？
 How full is the cloud?
如比丘住禪時，離生喜樂初生正生起正起觸證，身離生喜樂，爾時名津。
 For example, when a bhikkhu is meditating, the joy of separation arises and the realization of contact arises, and the joy of separation from the body is called Jin.
住禪時離生喜樂漸開微行、未能增廣，身離生喜樂，爾時名液。
 When living in Zen, the joy of being free from birth gradually develops, but fails to expand.
住禪時離生喜樂能增廣、未至彼岸，身離生喜樂，爾時名遍。
 When you stay in Zen, the joy of being free from rebirth can increase, and before it reaches the other shore, the joy of being free from rebirth in your body will be famous all over.
住禪時離生喜樂能到彼岸，齊是謂身離生喜樂，爾時名滿。
 When you stay in Zen, the joy of being free from rebirth can reach the other shore. This means that the body is free from rebirth and the joy is fulfilled.
如農夫初以水溉田地，始津潤名津，潤已水漸開微行未能增廣名液，液已水漸增廣未到彼岸名遍，遍已水到彼岸一切高下盡滿，滿時水還[1]攘水口名滿。
 Just like a farmer irrigating his field with water at the beginning, it begins to moisten Mingjin. The moistened water gradually opens up and flows slightly, but fails to increase the Mingyu. The liquid gradually increases and spreads, but it does not reach the other shore. The Mingjin is spread all over. The water reaches the other shore and is filled with everything high and low. , when the water is full, the water will return [1] The mouth of the water is full.
比丘亦如是，住禪時離生喜樂初生正生起正起觸證，身離生喜樂，爾時名津。
 The same is true for a bhikkhu. When he is living in meditation, the joy of being separated from the body has just arisen and is touching the realization. The joy of being separated from the body is called Jin.
離生喜樂漸開微行、未能增廣，身離生喜樂，爾時名液。
 The joy of being separated from one's own life gradually develops, but fails to expand. The joy of being separated from one's body is then known as liquid.
離生喜樂能增廣、未到彼岸，身離生喜樂，爾時名遍。
 The joy of being separated from life can increase. Before reaching the other shore, the joy of being separated from life will be famous all over the place.
離生喜樂能至彼岸，齊是謂離生喜樂，爾時名身滿。
 The joy of leaving life can reach the other shore. This is called the joy of leaving life. At that time, the body is full.
復次津、液、遍、滿如是諸句，義一名異。
 Sentences such as "fluid fluid, liquid, all over, and full" have different meanings.
如佛說：
 As Buddha said:
何謂覺？
 What is sleep?
若覺、重覺、究竟覺，諸所憶念法明來至、思惟心語，是名覺。
 If you are awakened, re-awakened, or finally awakened, all the Dharma clarifications you have remembered come to you, and you think about the words in your heart, this is called awakening.
諸比丘！此義不應如是說。
 Monks! This should not be said in this way.
覺異、重覺異、究竟覺異、諸所憶念異法明來至異、思惟心語異。
 The awareness is different, the re-awakening is different, the ultimate awareness is different, the dharmas that are remembered are different, the clarity comes and goes, and the thoughts and words are different.
如覺諸句義一名異，津液遍滿亦如是義一名異。
 Just as I feel that all the sentences have different meanings, so do the fluids all over the body have different meanings.
如比丘修慈心，遍解東方南西北方四維上下，慈心普廣，無異無量、無怨無恚，遍解一切世間行，爾時以眾生為境界。
 For example, if a bhikkhu cultivates loving-kindness, he can comprehend all the four dimensions of east, south, west, north, up and down. His loving-kindness is universal and broad, without any difference or immeasurable, without resentment or hatred.
如是比丘身離生喜樂津液遍滿，時以身為境界。
 In this way, the bhikkhu's body is free from rebirth, joyful and full of body fluids, and his body is in the state of being.
不應如是說。
 That shouldn't be said.
如比丘應思惟無常行，離欲不善法，有覺有觀離生喜樂，成就初禪行，便離生喜樂遍滿。
 For example, a bhikkhu should meditate on impermanent actions, abstain from desires and unwholesome dharma, and be aware of and meditate on the joy of rebirth. After completing the first jhāna practice, the joy of rebirth will be full.
身得離生喜樂已，除身炙心炙、身煖心煖、身熱心熱、身然心然、身燋心燋、身惡心惡、身不樂心不樂、身不調心不調、身不輕心不輕、身不煖心不煖、身不除心不除。
 The body has attained the joy of rebirth, except that the body is burning and the heart is burning, the body is warm and the heart is warm, the body is hot and the heart is hot, the body is dull and the mind is dull, the body is burning and the mind is burning, the body is disgusting and disgusting, the body is not happy and the heart is not happy, the body is not harmonious and the mind is not harmonious, The body is not light and the heart is not light, the body is not warm and the heart is not warm, the body is not purified and the heart is not purified.
如比丘除身炙心炙乃至身不除心不除已，得身不炙不煖不熱不然不燋，得樂則無煩惱金剛，不求利，勤力樂行，齊是謂離生喜樂遍滿身。
 For example, if a bhikkhu eliminates the burning of the body and the burning of the mind, even if the body does not get rid of the burning, the mind does not get rid of it, and the body does not burn, it is not warm, it is not hot, or it does not burn, and when it is happy, it has no troubles. Vajra, does not seek benefits, works diligently and enjoys activities, this is called the joy of leaving life. All over the body.
云何滅覺觀？
 Why is it the view of annihilation of awakening?
若覺觀寂靜、正寂靜、滅、沒、除，是名滅覺觀。
 If you contemplate silence, pure silence, cessation, disappearance, and elimination, this is called the awareness of annihilation.
云何內淨信？
 How can I have pure faith?
內有信、正勝信生，具足成就，是名內淨信。
 There is inner faith, positive faith is born, and there are achievements. This is called inner pure faith.
云何一心？
 Yunhe Yixin?
心獨住、正住、正獨處、入定，是名一心。
 The mind dwells alone, lives upright, is alone, and enters concentration. This is called one mind.
云何無覺無觀？
 Why is there no awareness or insight?
若除覺觀已，定心喜樂具足成就，是名無覺無觀。
 If apart from awareness and contemplation, concentration, joy and achievement are achieved, this is called no awareness and no contemplation.
云何定生喜樂成就二禪行？
 How can one achieve the second level of meditation by being born with joy?

2.9.2 - second jhāna j2🌗

云何二禪？
 What is the second Zen?
二禪有四支：
 The second jhana has four limbs:
內[2]信、喜、樂、一心。
 Inner [2] Faith, joy, joy, and single-mindedness.
云何內淨信？
 How can I have pure faith?
若比丘離欲惡不善法，有覺有觀離生喜樂成就初禪行。
 If a bhikkhu abstains from desire and commits unwholesome dharmas, he is aware of the joy of being free from birth and achieves the first jhāna practice.
如比丘思惟覺觀麁、我覺觀麁、內淨信寂靜勝。
 Just like a bhikkhu thinking about enlightenment and contemplation, I am enlightened and contemplative, and my inner mind is filled with pure faith and tranquility.
比丘思惟覺觀麁已，覺觀寂靜正寂靜捨滅沒，除盡覺觀寂靜正寂靜捨滅沒，除盡已內淨信具足成就，是名內淨信。
 Bhikkhu thinks that the awareness and contemplation of silence has ceased. The awareness and contemplation of silence, the right silence and the equanimity of equanimity have disappeared. The awareness and contemplation of silence, the right silence and equanimity of equanimity have ceased. The pure inner faith has been accomplished. This is called inner pure faith.
如比丘若以行、若受教、若法相、若方便、若專心、若思惟、若觸，離欲惡不善法，有覺有觀離生喜樂，成就初禪行。
 For example, if a bhikkhu practices, receives teachings, observes the Dharma, uses expedients, concentrates, contemplates, and touches, he will avoid evil and unwholesome dharmas, he will be aware of the joy of contemplation, and achieve the first jhāna practice.
如比丘行若受教乃至親近多修學已，心向寂靜、尊上寂靜、傾向寂靜。
 For example, if a bhikkhu has been taught and practiced closely, his mind will be toward silence, he will respect the silence of his superiors, and he will be inclined towards silence.
心向寂靜、尊上寂靜、傾向寂靜已，覺觀寂靜、正寂靜、滅、沒、除、盡。
 The mind is directed towards silence, respects the silence above, and is leaning towards silence. The awareness of silence, true silence, cessation, disappearance, eradication, and cessation.
覺觀寂靜正寂靜滅沒除盡已，內淨信生，具足成就，是名內淨信。
 Awakening to observe the silence, the silence is disappearing and has been eliminated, the inner pure faith arises, and it is full of achievements. This is called the inner pure faith.
復次比丘思惟覺觀是麁法，滅麁法心清淨，清淨[3]心是名內淨[4]信。
 Again, the bhikkhu contemplates and contemplates the Dharma, and the mind that destroys the Dharma is pure. The pure heart [3] is called inner purity [4] and has faith.
復次比丘思惟覺觀是麁法，離麁法心清白，清白心是名內淨信。
 Again, the bhikkhu's contemplation and enlightenment are the Dharma, and the mind of the Dharma is pure, and the pure heart is called inner pure faith.
復次比丘思惟覺觀是麁法，除麁法心明了，[5]明了心是名內淨信。
 Again, the bhikkhu's contemplation and enlightenment are the dharma. In addition to the dharma, the mind is clear. [5] The clear mind is called inner pure faith.
復次比丘思惟覺觀是麁法，無覺無觀地寂靜勝妙，是名內淨信。
 Again, the bhikkhu thinks about the enlightenment and insight, which is the Dharma. The silence without awareness and insight is wonderful. This is called inner pure faith.
復次比丘思惟有覺觀其心不軟、不調、不清淨、不清白、不明了，無覺觀其心軟、調、清淨、清白、明了。
 Again, a bhikkhu who is aware of his thoughts observes that his mind is not soft, unregulated, impure, unclear, and unclear; he who is unaware of his mind observes that his heart is soft, adjusted, pure, clear, and clear.
其心軟乃至明了，是名內淨信。
 His heart is soft and even clear, which is called inner faith.
復次比丘思惟無覺無觀心喜心定，如行人若信、入信、究竟入信、勝信、淳信，心信是名內淨信。
 Again, a bhikkhu contemplates without consciousness, without insight, with a joyful and calm mind, just like a practitioner who believes, enters into faith, ultimately enters into faith, has supreme faith, and has pure faith. The faith in the heart is called inner pure faith.
何謂喜？
 What is joy?
如行人歡喜踊躍，是名喜。
 If pedestrians are happy and excited, this is called joy.
何謂樂？
 What is joy?
如行人心忍受[A1][6]樂、意觸樂受，是名樂。
 If a person's mind endures [A1][6] happiness and his mind touches the pleasant feeling, this is called happiness.
何謂一心？
 What is single-mindedness?
如行人心信正信，是名一心。
 If a traveler's heart is righteous, this is called one mind.
如是四支[7]名二禪。
 Such four limbs[7] are called the second jhana.
何謂二？
 What is two?
如四禪次順不逆，以次入定行，二與初無有中間，是謂二。
 For example, the four jhanas follow each other smoothly and not in reverse, and they enter into concentration and practice one by one. There is no middle between the second and the first, which is called two.
何謂禪？
 What is Zen?
禪謂捨心垢正捨緣捨，是名禪。
 Zen means that the defilement of the mind of equanimity is right and the condition of equanimity is equanimity. This is called Zen.
乃至復次無覺觀行意喜心定，如行人若受、想、思、觸、思惟乃至及餘所隨色，是名禪。
 To the extent that you can observe your actions again and again without realizing it, your mind will be happy, and your mind will be calm, just like a person who feels, thinks, contemplates, touches, contemplates, and even perceives the rest of the colors, this is called Zen.
復次隨法非禪是隨禪法，若心住正[8]住，是名禪。
 Again, following the Dharma is not Zen, but following the Zen method. If the mind stays upright [8], it is called Zen.
得是定已，護持威儀住行微行，是名成就二禪行。
 Having attained this concentration, maintaining the majestic manners, living and walking in small ways, this is called achieving the second level of Zen practice.

simile of lake with spring

若比丘定生喜樂津液遍滿，此身盡定生喜樂，津液遍滿無有減少。
 If a bhikkhu is born with concentration and joy, and his body fluids are full, then this body will be completely filled with concentration and joy, and his body fluids will be full and there will be no decrease.
如大陂湖以山圍遶，水從底涌出，不從東方南西北方來，自從底涌出，此陂津液遍滿無有減少。
 For example, Dapi Lake is surrounded by mountains, and water gushes out from the bottom, not from the east, south, northwest, but from the bottom. The water in this lake is full and there is no decrease.
如是比丘身定生喜樂，津液遍滿無有減少。
 In this way, the bhikkhu's body is calm and joyful, and his body fluids are full and there is no decrease.
云何津？
 Yunhejin?
云何液？
 Yunheye?
云何遍？
 Where are the clouds?
云何滿？
 How full is the cloud?
如比丘住禪時身定生喜樂，生正生、起正起、[9]觸證，身定生喜樂，爾時名津。
 For example, when a bhikkhu is meditating, the concentration of the body gives rise to joy, and when he is born in the right state, he arises in the right state, [9] and when he touches the realization, the concentration of the body gives rise to joy, then he is named Jin.
[10]住禪時定生喜樂漸開微行、未能增廣，身定生喜樂，爾時名液。
 [10] When staying in meditation, the joy arising from concentration gradually develops but fails to expand. The joy arising from concentration in the body is then known as liquid.
住禪時身定生喜樂能增廣、未到彼岸，定生喜樂，爾時名遍。
 When you stay in Zen, the joy that arises from concentration in the body can increase. Before reaching the other shore, the joy that arises from concentration will be famous all over the place.
住禪時定生喜樂能至彼岸，齊是謂定生喜樂，爾時名身滿。
 When you dwell in meditation, the joy arising from concentration can reach the other shore. This is called the joy arising from concentration, and then the body is full.
如農夫初以水溉田，始津潤，爾時名津。
 For example, when a farmer first irrigates his field with water, it will become moist and then it will be named Tianjin.
津潤已水漸開微行、未能增廣，爾時名液。
 The moisture has gradually opened up and flowed slightly, but failed to expand, which is when the fluid becomes famous.
液已水遂增廣、未到彼岸，爾時名遍。
 The liquid has become watery and has expanded, but before it reaches the other shore, it is famous all over the world.
遍已水到彼岸地一切高下盡滿，滿時水還攘水口，爾時名滿。
 The water has spread all over the land to the other side, and all the heights and heights are full. When the water is full, the water still rushes to the mouth of the water. Then the name is full.
比丘亦如是，住禪時身定生喜樂，生正生、起正起、觸[11]證，禪定生喜樂，爾時名津。
 The same is true for bhikkhus. When you meditate, your body will be calm and you will be happy. When you are born, you will be born, you will be touched, and you will be touched.
乃至住禪時定生喜樂能至彼岸，齊是謂定生喜樂，爾時名身滿。
 Even when you are in meditation, the joy arising from concentration can reach the other shore. This is called the joy arising from concentration, and then the name and body are full.
復次津液遍滿，如是諸句義一名異。
 Again and again, the body fluids are all over the place, so these sentences have different meanings and names.
如佛說：
 As Buddha said:
云何觸？
 Where does the cloud touch?
緣[12]眼緣色生眼識，三法和合觸。
 [12] Eye-rim color gives rise to eye consciousness, and the three dharmas combine to touch.
眼非觸、色非觸，若此法共和合聚集，是謂觸。
 The eye is non-contact and the form is non-contact. If these phenomena are combined and gathered together, it is called contact.
諸比丘！此義不應如是說。
 Monks! This should not be said in this way.
共異、和合異、集異、聚異。
 Common differences, harmony of differences, collection of differences, and convergence of differences.
如此諸句，義一名異。
 These sentences have different meanings.
津液遍滿亦復如是，義一名異。
 The same thing happens when body fluids are all over the body, and the meaning of the name is different.
如比丘修悲，遍解東方南西北方四維上下，悲心普廣，無異無量、無怨無恚，遍解一切世間行，爾時以眾生為境界。
 For example, if a bhikkhu cultivates compassion, he can understand all the four dimensions of east, south, west, north, up and down. His compassion is universal and broad, without any difference or immeasurable, without resentment or hatred.
比丘住禪時，身定生喜樂津液遍滿，以身為境界。
 When a bhikkhu meditates, his body will be filled with joy and fluids, and he will be in the state of body.
不應如是說。
 That shouldn't be said.
如比丘應思惟苦行滅覺觀內淨信心，獨無覺觀，定生喜樂，成就二禪行，便定生喜樂身遍滿。
 For example, a bhikkhu should meditate on the pure faith within the ascetic practice and the meditation on the annihilation of awakening. The meditation on the cessation of awakening alone will give rise to joy. After completing the two meditation practices, the body will be filled with joy and concentration.
得定生喜樂已，除身炙心炙乃至身不除心不除，得身不炙不煖不熱不然不燋，得樂則無煩惱金剛，不求利，勤力樂行，齊是謂定生喜樂遍滿身。
 When you have attained concentration, you will be born with joy. When your body is burnt and your mind is burnt, the body will not be burned. When your mind is not burned, when your body is not burned, it will not be warm or hot, or it won't burn. When you are happy, you will have no troubles. Vajra, not seeking benefits, working diligently and happily, this is what it means. The joy of concentration is all over the body.

2.9.3 - third jhāna j3🌖

云何離？
 How to Depart?
喜滅、沒、除、盡，是謂離。
 When joy ceases, disappears, ends, and is exhausted, it is called departure.
云何捨行？
 How to Abandon Conduct?
謂共捨定得正得、護持威儀、住行微行，是名捨行。
 Abandoning conduct refers to abandoning it together with right attainment, protecting dignity, dwelling in minor activities; this is called abandoning conduct.
云何念正智？
 How to Mind Right Wisdom?
念正智成就，是名念正智。
 Attaining right wisdom is called minding right wisdom.
云何身受樂？
 How to Experience Pleasure in the Body?
樂謂忍樂、意觸樂受，是名樂。
 Pleasure refers to enduring pleasure, experiencing pleasant sensations of the mind, this is called pleasure.
此樂身受、正受、微受、緣受。
 This pleasure is experienced in the body, right experience, minor experience, and dependent experience.
以何身受？
 How is it Experienced in the Body?
意身受。
 It is experienced in the mind.
是名身受樂。
 This is called experiencing pleasure in the body.
云何如諸聖人解？
 How do the Noble Ones Understand?
聖人謂佛及聲聞。
 The Noble Ones refer to the Buddha and disciples.
知自地善法現世樂行，入定出定已，顯示、教化、流布、開解、演說、分別、顯現，是名如諸聖人解捨念樂行。
 They know the wholesome phenomena of one's own ground, the joy of worldly conduct, entering and exiting concentration, demonstrating, teaching, spreading, elucidating, expounding, analyzing, manifesting; this is called understanding abandonment, mindfulness, joy, and conduct like the Noble Ones.
云何成就三禪行？
 How to Attain the Practice of the third jhāna?
三禪有五支：
 The third jhāna five factors:
共味捨、念正智、無喜樂、一心。
 equanimity, mindfulness, lucid-discerning, absence of joy, singular focus.
云何共味捨？
 How to Have a Common Taste for Renunciation?
如比丘滅覺觀內淨信心觸無覺無觀，定生喜樂，成就二禪行。
 When a monk attains the second absorption by contemplating the purity within, having confidence, and experiencing no verbal thoughts and evaluation, joy arises.
如比丘觀喜麁，我喜麁，心踊躍共味捨勝寂靜。
 When a monk observes coarse joy and transcends it, the mind rejoices in undistractible-lucidity which surpasses joy of seclusion.
如比丘觀喜麁，喜寂靜、正寂靜、滅、沒、除、盡。
 When a monk observes coarse joy and transcends it, rejoices in undistractible-lucidity, right undistractible-lucidity, ceasing, disappearing, ending,
喜寂靜正寂靜滅沒除盡已，共味捨生正生、起正起，具足成就，是名共味捨。
 it is called having a common taste for undistractible-lucidity.
如比丘若行乃至觸滅覺觀，內淨信心觸無覺觀，定生喜樂，成就二禪行。
 When a monk practices until perceiving the cessation of perception and feeling, the inner purity is touched without perception or feeling, joy arises.
如比丘行乃至觸親近正親近多修學。
 When a monk practices until associating closely with right associates,
如比丘行乃至觸親近正親近多修學已，心向寂靜。
 engaging in much learning and practice, when the mind inclines towards tranquility,
心向寂靜[1]已，尊上寂靜。
 tranquility of superiors,
尊上寂靜[＊]已，傾向寂靜。
 tranquility of the venerables, and then towards tranquility,
傾向寂靜已，喜寂靜、[2]正寂靜、滅、沒、除、盡。
 rejoices in tranquility, right tranquility, ceasing, disappearing, ending,
喜寂靜正寂靜滅沒除盡已，共味捨生正生、起正起，具足成就，是名共味捨。
 it is called having a common taste for renunciation.
復次比丘離喜樂修無喜共味定，如行人捨勝捨心調正[3]親調心無作非受，是名共味捨。
 Again, monks, abandoning joy, cultivate the second jhāna without joy. Like a traveler abandoning a superior dwelling and a well-regulated mind, without performing non-receiving actions, it is called having a common taste for renunciation.
云何念？
 What is mindfulness?
行人念憶念，是名念。
 The practitioner remembers constantly; this is called mindfulness.
云何正智？
 How to Have Right Wisdom?
如行人智見解射方便，是名正智。
 Understanding expedient means as seen by wise practitioners; this is called right wisdom.
云何無喜樂？
 How to Be Without Joy?
如行人心不忍受苦樂、意觸不苦不樂受，是名無喜樂。
 The mind of the practitioner does not indulge in the pleasure of pain or pleasure, feeling neither pain nor pleasure upon mental contact; this is called being without joy.
云何一心？
 How to Be One-Pointed?
如行人心住正住，是名一心。
 The mind of the practitioner remains steadfastly focused; this is called being one-pointed.
如是五支是名三禪。
 Thus, these five factors are called the three absorptions.
何謂[4]三？
 What is meant by "three"?
如四禪次順不逆，以次入定行，三與[5]二無有中間，是名三。
 Just as the fourth absorption follows in sequence without deviation, and with this sequence, one enters meditative absorption; there is no intermediary between the third and second; this is called "three".
云何禪？
 What is jhāna (meditation)?
謂捨心垢正捨緣捨，是名禪。
 Meditation refers to abandoning mental impurities and right abandonment of conditions; this is called meditation.
乃至復次離喜樂修[6]無喜共味定，如行人受、想、思、觸、思惟乃至及餘隨色，是名禪。
 Even more so, when joy is abandoned and the second absorption is cultivated without joy, like a practitioner experiencing, thinking, pondering, feeling, contemplating, and even following the mind's inclination towards the senses, this is called meditation.
復次隨法非禪是隨禪法，若心住正住，是名禪。
 Moreover, adherence to the Dharma is not meditation; only adherence to right practice is meditation. If the mind remains steadfastly focused, this is called meditation.
[7]得是定，護[8]持威儀住行微行，[9]是名成就三禪行。
 Attaining this concentration, protecting dignity, and engaging in minor activities, this is called achieving the practice of the three absorptions.
如比丘身無喜樂，津液遍滿無有減少。
 When a monk's body is devoid of joy while in meditation, bodily fluids pervade without diminishment.
如優鉢羅池、波頭摩池、拘勿頭池、分陀利池，花從[10]埿涌出未能出水，此花若根若頭，水津液遍滿無有減少。
 Just as in a pond, a well, a lake, or a spring, flowers emerge from the mud but do not exhaust the water, whether the flowers have roots or not, the bodily fluids pervade without diminishing.
如是比丘身無喜樂，津液遍滿無有減少。
 Similarly, when a monk's body is devoid of joy while in meditation, bodily fluids pervade without diminishment.
云何津？
 What is meant by "fluid"?
云何液？
 What is meant by "fluid"?
云何遍？
 What is meant by "pervade"?
云何滿？
 What is meant by "full"?
如比丘住禪時無喜樂，初生正生、起正起、觸、證。
 When a monk dwells in meditation without joy, initially there is the arising of rightness, the establishment of rightness, contact, and realization.
如比丘住禪時身無喜樂，爾時名津。
 When a monk dwells in meditation without joy in the body, at that time it is called fluid.
乃至住禪時無喜樂能到彼岸，齊是名無喜樂，爾時名身滿。
 Until dwelling in meditation without joy can reach the other shore, this is called without joy; at that time it is called full body.
如農夫初以水溉田地，始津潤爾時名津。
 Just as a farmer initially irrigates the fields with water, this is called fluid.
[11]津潤已水漸開微行、未能增廣，爾時名液。
 Once irrigated, the water gradually spreads and does not increase; at that time, it is called fluid.
[12]液已水遂增廣、未到彼岸，爾時名遍。
 When the water spreads, increases, but has not yet reached the other shore, at that time, it is called pervading.
遍已水廣到彼岸地一切高下盡滿，滿時水還攘水口，如農夫放水處，齊是名滿。
 When it spreads and fills the other shore completely, with all high and low places filled, at that time, when the water recedes back to its source, like where a farmer releases water, this is called full.
比丘亦如是，住禪時身無喜樂，生正生、起正起、觸、證身無喜樂，爾時名津。
 Similarly, a monk, dwelling in meditation without joy, with the arising of rightness, establishment of rightness, contact, and realization, and with joy absent in the body, at that time, it is called fluid.
乃至住禪時無喜樂能到彼岸，齊[13]是[14]名無喜樂，爾時名身滿。
 Until dwelling in meditation without joy can reach the other shore, it is called without joy; at that time, it is called full body.
復次津液遍滿如是諸句，義一名異。
 Again, fluid, pervading, and full are synonymous in these statements.
如佛說：
 As the Buddha said:
此苦聖諦法未曾聞，自思惟，生智、生眼、生覺、生明、生通、生慧、生解。
 This unheard-of noble truth of suffering, upon reflection, gives rise to wisdom, insight, realization, enlightenment, understanding, discernment.
諸比丘！此不應如是說。
 Monks, it should not be said thus.
謂智異、眼異、覺異、明異、通異、慧異、解異，如此諸句義一名異。
 Namely, different wisdom, different insight, different realization, different enlightenment, different understanding, different discernment; these various statements are synonymous.
津液遍滿亦復如是，義一名異。
 Fluid and pervading are also thus; these statements have the same meaning.
如比丘修喜心，遍解東方南西北方四維上下，喜心普廣，無異無量、無怨無恚，遍解一切世間行，爾時以眾生為境界。
 When a monk cultivates joy, his mind comprehends the four directions - east, south, west, north - extending in all directions, joy pervades universally, without distinction or limitation, without hostility or resentment, encompassing all activities in the world; at that time, sentient beings serve as the boundary.
比丘住禪時身無喜樂津液遍滿，以身為境界。
 When a monk dwells in meditation without joy, bodily fluids pervade without diminishment, with the body as the boundary.
不應如是說。
 It should not be said thus.
如比丘應思惟無我法離喜捨行念正智身樂，如諸聖人解捨念樂行，成就三禪行便無喜樂滿身。
 A monk should contemplate the absence of self, the departure from joy, abandonment of conduct, mindfulness of right wisdom, and the pleasure in the body, understanding it like the Noble Ones, departing from joy, mindfulness, and conduct, achieving the practice of the three absorptions, then his body will be full of joy.
得無喜樂已，除身炙心炙乃至身不除心不除。
 Once the joy is attained, the body is no longer agitated, nor is the mind agitated.
如比丘除身炙心炙乃至身不除心不除已，得身不炙乃至不燋得心不炙，乃至不燋得樂則無煩惱金剛，不求利，勤力樂行，齊是名無喜樂遍滿身。
 Once the body is no longer agitated, and the mind is no longer agitated, then joy arises without the diamond of afflictions, without seeking profit, delighting in effortful practice; this is called the body being full of joy.
云何斷苦樂？
 How to Curb the Pleasure and Suffering?
如比丘斷苦樂，是名斷。
 When a monk curbs the pleasure and suffering, this is called curbing.
云何先滅憂[15]喜？
 How to First Eliminate Grief and Joy?
如比丘憂喜已滅。
 When a monk has already eliminated grief and joy.
寂靜正寂靜是名先滅憂喜？
 Is tranquility the elimination of grief and joy?
云何不苦不樂捨？
 How to Abandon Neither Pain nor Pleasure?
如佛告舍利弗：
 As the Buddha told Shariputra:
如聖人離欲惡不善法成就喜行，爾時無有五法，謂共欲染相續[16]喜樂、共欲染相續憂苦、共不善喜樂、共不善憂苦、共善憂苦。
 "When a noble one departs from desires, evil, and unwholesome states, thus achieving the joyous practice, at that time there are five things absent: the continued joy from desire, the continued suffering from desire, the joy from unwholesome states, the suffering from unwholesome states, and the wholesome suffering.
舍利弗！如聖人離欲惡不善法成就喜行，如是五法盡無。
 Shariputra! When a noble one departs from desires, evil, and unwholesome states, thus achieving the joyous practice, these five things are completely absent.
如聖人離欲惡不善法，得成就喜行，共欲染相續喜樂乃至共善憂苦爾時已滅，及餘共善憂樂亦滅，是謂入第四禪。
 When a noble one departs from desires, evil, and unwholesome states, and achieves the joyous practice, the joyous practice from desire continues, until the joy from unwholesome states ceases, and even the joy from wholesome suffering ceases, this is called entering the fourth absorption."

2.9.4 - fourth jhāna j4🌕

云何第四禪？
 How is the Fourth Dhyana attained?
第四禪有四支：
 The Fourth Dhyana consists of four factors:
不苦不樂捨、念、淨、一心。
 1. Neither suffering nor pleasure equanimity, 2. Mindfulness, 3. Purity, and 4. Unified concentration.
云何不苦不樂捨？
 What is meant by neither suffering nor pleasure equanimity?
如比丘離喜捨行念正智身受樂，如諸聖人解捨念樂行，成就三禪行。
 When a monk, detached from joy and abiding in equanimity, mindfully and wisely experiences pleasure in the body, it is called neither suffering nor pleasure equanimity. Just as noble beings achieve the practices of the Third Dhyana by relinquishing joy in mind and body.
如比丘觀無喜樂麁，心猶有作，若不苦不樂捨勝寂靜。
 When a monk perceives the absence of coarse joy and remains with a mind that still has some activity, this state of neither suffering nor pleasure equanimity surpasses tranquility.
觀無喜樂麁，無喜樂寂靜正寂靜滅沒除盡已，不苦不樂捨生正生、起正起，具足成就，是名不苦不樂捨。
 By observing the absence of coarse joy, when joy and tranquility have been completely eliminated, it is called neither suffering nor pleasure equanimity.
如比丘若行乃至觸離喜捨行念正智身受樂，如諸聖人解捨念樂行，成就三禪行。
 When a monk practices up to and including the cessation of contact with the joy equanimity practice, experiencing pleasure in the body with a mindful and wise mind, like noble beings who have abandoned attachment to the joy equanimity practice, they achieve the practices of the Third Dhyana.
如比丘行乃至觸親近多修學已，向寂靜。
 When a monk practices up to and including frequent association with the cessation of joy,
已向寂靜，尊上寂靜。
 turning towards tranquility, and reaching tranquility,
尊上寂靜，傾向寂靜。
 it is called turning towards tranquility.
傾向寂靜已，無喜樂寂靜。
 Turning towards tranquility leads to tranquility.
無喜樂寂靜，滅沒[1]除。
 In this tranquility, there is no joy or tranquility,
沒除盡已，不苦不樂捨生正生、起正起，具足成就，是名不苦不樂捨。
 and when joy and tranquility are completely eliminated, it is called neither suffering nor pleasure equanimity.
復次比丘[2]雖無喜樂，修不苦不樂捨定，如行人身心不忍受苦樂、眼觸不苦不樂受乃至意觸不苦不樂受，是名不苦不樂捨。
 Furthermore, even if a monk does not experience joy, if they cultivate the concentration of neither suffering nor pleasure equanimity, like a traveler who endures neither suffering nor pleasure in body and mind, not experiencing suffering or pleasure from eye contact to mental contact, it is called neither suffering nor pleasure equanimity.
云何念？
 What is mindfulness?
如行人念憶念，是名念。
 Mindfulness is the recollection of recollections, as practiced by a traveler.
云何淨？
 What is purity?
如行人念離欲染清淨、離惡不善法清淨、離覺清淨、離觀清淨、離喜清淨、離樂清淨、離苦清淨、離[3]憂清淨，及離餘煩惱法清淨，是名淨。
 Purity is the recollection of being free from sensual desire, free from unwholesome qualities, free from perception, free from observation, free from joy, free from pleasure, free from suffering, free from distress, and free from other defilements. This is called purity.

一心 Ek'agga citta: single minded

云何一心？
 What is single mindedness?
如行人若心住正住，是名一心。
 Single mindedness is when the mind abides in proper abidance. This is called unified concentration.
此四支，是名第四禪。
 These four factors are called the Fourth Dhyana.
何謂四？
 What is meant by four?
禪次順不逆，以次入定行，四與三無有中間，是名四。
 The stages of dhyana are consecutive and not retrogressive. By proceeding in this manner, there is no intermediate between the third and fourth stages. This is called four.
何謂禪？
 What is meant by dhyana?
捨心垢正捨緣捨，是名禪。
 Dhyana is the abandonment of mental impurities, the proper equanimity of conditions, and relinquishing desires. This is called dhyana.
乃至復次離無喜樂修不苦不樂捨定，如行人受想思觸思惟乃至及餘隨色，是名禪。
 Moreover, again, departing from the cessation of joy, practicing the concentration of neither suffering nor pleasure equanimity, like a traveler experiencing perceptions and mental contacts, and other sensations related to the body, is called dhyana.
復次隨法非禪是修禪法，[4]心住正住，是名禪。
 Furthermore, engaging in practices that are not dhyana is considered the practice of dhyana. When the mind abides in proper abidance, it is called dhyana.
得如是定，護持威儀住行微行，是名成就四禪行。
 Having attained such concentration, maintaining dignity, comportment, and conduct, and achieving minute observance, this is called the fulfillment of the practices of the Fourth Dhyana.

Simile of man completely covered with white cloth

如比丘修清淨[＊]深心，身遍解行，無不遍處。
 When a monk practices deepening purity of mind, with the body permeated and transcending all, there is no part left untouched.
如男子女人著白淨衣，上下具足，從頭至足、從足至頭無不遍處。
 Just as a man or woman wearing clean white clothes, fully attired from head to foot, there is no part left untouched.
比丘亦爾，修清淨心，身遍解行，無不遍處。
 Similarly, monks who practice purity of mind, with the body permeated and transcending all, there is no part left untouched.

simile of oil lamp in closed room

比丘入第四禪，心不高不下不憎不愛，定住不動，猶如靜室[＊]埿治、內外戶牖俱閉，無有風塵。
 When a monk enters the Fourth Dhyana, the mind is neither high nor low, neither aversive nor attached. It abides in stillness like a quiet chamber with all doors and windows shut, free from dust and disturbance.
於其室內然以油燈，若人非人、若風若鳥無有觸者。
 Inside this chamber, there is a lamp burning, but there is no contact, whether human or non-human, wind or bird.
然焰不高不下不傾不曲，定住不動。
 The flame remains steady, neither rising nor falling, neither swaying nor flickering, abiding in stillness.
比丘入第四禪亦復如是，心不高不下乃至定住不動。
 Likewise, when a monk enters the Fourth Dhyana, the mind is neither high nor low, it remains steady.
云何高心？
 What is meant by a high mind?
共掉相應心，是名高心。
 A mind associated with excitement is called a high mind.
云何下心？
 What is meant by a low mind?
共懈怠相應心，是名下心。
 A mind associated with laxity is called a low mind.
復次共七慢[5]相應心，是名高心。
 Furthermore, a mind associated with the seven hindrances is called a high mind,
共我相應心，是名下心。
 while a mind associated with self-view is called a low mind.
云何愛心？
 What is meant by an attached mind?
共染相應心，是名愛心。
 A mind associated with defilements is called an attached mind.
云何憎心？
 What is meant by an aversive mind?
共瞋恚相應心，是名憎心。
 A mind associated with anger and hatred is called an aversive mind.
此四禪中，心不共掉不掉相應，乃至不共瞋恚相應，是名不高不下不憎不愛。
 In these four dhyanas, the mind is not associated with excitement, laxity, aversion, or attachment. This is called neither high nor low, neither aversive nor attached.
云何住？
 What is abidance?
若心住、[6]正住、獨處、定，是名住。
 When the mind abides, stays, is secluded, and concentrated, it is called abidance.

“movement” → āneñja perturbable and impertrubable

云何不動處？
 What is meant by non-movement?
不動謂第四禪。
 Non-movement refers to the Fourth Dhyana.
如佛語[7]優陀夷：
 As the Buddha said to Udāyī:
若比丘離欲惡不善法，有覺有觀離生喜樂，成就初禪行。
 "If a monk departs from desire and unwholesome qualities and has thought and evaluation, experiencing joy and pleasure, they achieve the practices of the First Dhyana.
我說是動。
 This I call movement.
此有何動？
 What is the movement here?
謂覺觀不滅。
 It is the thought and evaluation that are not yet eliminated.
若比丘滅覺觀，內淨信一心，無覺無觀定生喜樂，成就二禪行。
 If a monk eliminates thought and evaluation, and the mind becomes purified, with unwavering confidence and unified concentration, experiencing joy and pleasure, they achieve the practices of the Second Dhyana.
我說是動。
 This I call movement.
此有何動？
 What is the movement here?
謂喜未滅。
 It is joy that has not yet been eliminated.
若比丘離喜捨行念正智身受樂，如諸聖人解捨念樂行，成就三禪行。
 If a monk, departing from joy, practices equanimity, mindfulness, and wisdom, experiencing joy and pleasure, they achieve the practices of the Third Dhyana.
我說是動。
 This I call movement.
此有何動？
 What is the movement here?
謂捨樂未滅。
 It is the joy that has not yet been eliminated.
若比丘斷苦樂、先滅憂喜，不苦不樂捨心淨，成就四禪行。
 If a monk severs the attachment to pleasure and pain, eliminating distress and joy, and the mind becomes purified, achieving the practices of the Fourth Dhyana,
我說是不動。
 this I call non-movement."
若比丘離欲惡不善法入初禪，從初禪起入二禪，從二禪起入三禪，從三禪起入四禪，是謂到不動處。
 If a monk departs from desire and unwholesome qualities to attain the First Dhyana, then proceeds from the First Dhyana to the Second, from the Second to the Third, and from the Third to the Fourth, this is called reaching the state of non-movement.

similar to MN 119.8 10 benefits of kāyagatā

比丘如是修學四禪，欲證通法，隨心所欲即能得證，自在無礙。
 Monks who diligently practice and cultivate the Four Dhyanas, desiring to attain extraordinary qualities, can achieve their desires effortlessly, without obstruction.
如四衢平處有善調駕[8]駟，有善御者隨意自在。
 Just as skilled charioteers can control their horses effortlessly on a well-leveled road.
如是比丘親近四禪多修學已，欲證通法，隨心即得自在無礙。
 Similarly, monks who closely associate with and diligently practice the Four Dhyanas, aspiring to attain extraordinary qualities, can effortlessly achieve their desires according to their will, without obstruction.
如盛[9]水瓶堅牢不漏，盛以淨水，平滿為飲，隨人取用如意自在。
 Just as a sturdy water vessel, firmly sealed and filled with clean water, can be easily taken and used as desired.
如是比丘親近四禪多修學已，欲證通法，隨心所欲自在無礙。
 Similarly, monks who closely associate with and diligently practice the Four Dhyanas, aspiring to attain extraordinary qualities, can effortlessly achieve their desires according to their will, without obstruction.
如陂泉遮水，平滿為飲，隨人決用如意自在。
 Just as a clear spring, filled with water, can be easily taken and used as desired.

easy access to 6 higher knowledges 6ab ⚡☸

如是比丘親近四禪多修學已，欲證通法，隨心所欲即能得證，自在無礙。
 Thus, monks who closely associate with and diligently practice the Four Dhyanas, aspiring to attain extraordinary qualities, can effortlessly achieve their desires according to their will, without obstruction.
若比丘欲以神足動地，能以一為多、以多為一，乃至梵天身得自在隨所欲入。
 If a monk desires to traverse the earth with divine power, multiplying themselves or others, or becoming one, and even entering the realms of the Brahma, this can be accomplished effortlessly.
若欲受天耳清淨過人，能聞二聲，人非人聲，隨所能入。
 If they desire to possess divine ears surpassing those of ordinary beings, capable of hearing sounds both human and non-human, this can be accomplished effortlessly.
若欲知他眾生，能知有欲心如實知有欲心、無欲心如實知無欲心，隨所能入。
 If they desire to know the minds of other beings, able to discern whether they have desires or not, this can be accomplished effortlessly.
若欲憶念無量宿命，能憶一生乃至成就此行，隨所能入。
 If they desire to remember their past lives innumerable times, able to recall one life after another, this can be accomplished effortlessly.
若欲受天眼清淨過人，能見眾生生死乃至如所造業，隨所能入。
 If they desire to possess divine eyes surpassing those of ordinary beings, able to see the birth and death of beings according to their karma, this can be accomplished effortlessly.
若欲盡有漏成無漏，得心解脫、慧解脫，現世自知證成就行，我生已盡、梵行已立、所作已辦、不受後有，隨所能入。
 If they desire to completely eradicate the pollutants and attain the unconditioned, achieving liberation of mind and wisdom in this very life, knowing for themselves, "birth is ended, the holy life fulfilled, the task done, there is no more coming to any state of being," this can be accomplished effortlessly.
如是四禪親近多修學，得如是果報。
 This is the fruition of practicing the Four Dhyanas.
舍利弗阿毘曇論卷[＊]第十四
 Translated from the Sāriputta Abhidhamma Sutta, Volume 14.
顯示版權資訊
 [Translation based on the provided text. Some terms may vary in different Buddhist traditions or texts.]

2.10 - mārgaḥ: path 👑8☸

T1548 舍利弗阿毘曇論卷/篇章 十五
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 15
舍利弗阿毘曇論卷第[1]十五
 Sāriputta Abhiṣṇāṇāṇṭhāna, Volume [1] Fifteen
姚秦[2]罽賓三藏[3]曇摩耶舍共[4]曇摩崛多[5]等譯
 Translated by Yao Qin [2] Jibin Sanzang [3] Tamaya Shegong [4] Tammo Juduo [5] and others
非問分道品第十[6]之一
 One of the 10th [6] Fei Wen Dao products
有人出世，如來、無所著、等正覺，說種種因、種種門、種種道、種種向道。
 There are people who are born as Tathagata, no-holds-barred, and so enlightened, and talk about various causes, various doors, various paths, and various directions.
今當集諸道門，有一支道、二支道、三支道、四支道、五支道、六支道、七支道、八支道、九支道、十支道、十一支道。
 Now let’s gather all the Tao gates, there are one-branched path, two-branched path, three-branched path, four-branched path, five-branched path, six-branched path, seven-branched path, eight-branched path, nine-branched path, ten-branched path, eleven-branched path .
云何一支道？
 What is the way to go?
身念處，是名一支道。
 Mindfulness of the body is called a path.
云何二支道？
 What are the two branches?
定慧，是名二支道。
 Dinghui is called the two-branched path.
云何三支道？
 What are the three branches?
有覺有觀定、無覺有觀定、無覺無觀定，空定、無[7]想定、無願定，是名三支道。
 Awareness and contemplation concentration, non-awareness and contemplation concentration, non-awareness and non-contemplation concentration, empty concentration, non-contemplation concentration, and non-willing concentration, these are called the three branches of the path.
云何四支道？
 What are the four branches?
四念處、四正斷、四神足、四禪、四無量、四無色定、四向道、四修定、四斷，是名四支道。
 The four bases of mindfulness, the four right cessations, the four divine feet, the four dhyana, the four immeasurables, the four formless concentration, the four directional paths, the four practice concentration, and the four cessations are called the four branches of the path.
云何五支道？
 Why are there five branches?
五根、五力、五解脫入、五出界、五觀定、五生解脫法，是名五支道。
 The five roots, the five powers, the five liberation entrances, the five exits, the five contemplations, and the five birth liberations are called the five branches.
云何六支道？
 Why are there six branches?
六念、六向、六出界、六明分法、六悅因法、六無喜正覺，是名六支道。
 The six thoughts, the six directions, the six transcendences, the six clear distinctions, the six causes of joy, and the six joyless enlightenments are called the six branches of the path.
云何七支道？
 Why are there seven branches?
七覺、七想、七定因緣法，是名七支道。
 The seven consciousnesses, the seven thoughts, and the seven determinations of causes and conditions are called the seven-branched path.
云何八支道？
 What are the eight branches of the path?
八聖道、八解脫、[8]八勝入，是名八支道。
 The Eightfold Noble Path, the Eight Liberations, and the Eight Victories are called the Eight Branch Path.
云何九支道？
 Why are there nine branches?
九滅、九次第定、九想，是名九支道。
 The nine annihilations, the nine levels of concentration, and the nine thoughts are called the nine-branched path.
云何十支道？
 What are the ten branches of the path?
十想、十直法、十一切入，是名十支道。
 The ten perceptions, the ten direct dharmas, and the ten penetrations are called the ten branches of the path.
云何十一支道？
 What are the eleven branches?
十一解脫入，是名十一支道。
 The eleventh path of liberation is called the eleventh path.
何謂身念處一支向涅槃道？
 What is the path of mindfulness of the body leading to nirvana?
謂念至身依身以身始觀，是名身念處。
 It is said that mindfulness reaches the body, relies on the body, and begins to contemplate the body. This is called the place of mindfulness of the body.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘思惟身無常、知無常、解無常、受無常，如實人念憶念，是名身念處。
 Again, the bhikkhu contemplates the impermanence of the body, knows the impermanence, understands the impermanence, and feels the impermanence. This is the place where the mind of the body is called the mind of the body.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘身苦惱癰箭味患、依緣、壞法、不定、不滿、可壞、苦空無我，思惟緣、知緣、受緣，即無明緣行、行緣識、識緣名色、名色緣六入，如實人念憶念，是名身念處。
 Again, a bhikkhu suffers from body pain, carbuncle, arrow taste, dependence on conditions, broken dharma, uncertainty, dissatisfaction, destructibility, suffering, emptiness and selflessness, thinking conditions, knowledge conditions, and receiving conditions, that is, unexplained conditioned actions, awareness of conditioned actions, and the name of cognizant conditions. Form, name and form are related to the six senses, and when people think about them, they are the place where the name and body are thought.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘思惟身滅、知滅、解滅、受滅，即無明滅，無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六入滅，如實人念憶念，是名身念處。
 Again, a bhikkhu thinks about the cessation of the body, the cessation of knowledge, the cessation of liberation, and the cessation of feeling, that is, the cessation of ignorance, the cessation of ignorance, the cessation of volition, the cessation of volition, the cessation of consciousness, the cessation of consciousness, the cessation of name and form, the cessation of name and form, the cessation of the six senses, just as people think Remembrance is the place of mindfulness of the body.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘行知行樂、住知住樂、坐知坐樂、臥知臥樂，如是身住樂如實人念憶念，是名身念處。
 Again, a bhikkhu knows walking and happiness, lives and knows happiness, sits and knows sitting and lying, and lying down knows and sleeps. Such a body and mind are called the seat of mindfulness of the body.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘去來屈伸應正智行，執持衣鉢，如法飲食、病瘦醫藥，除疲極睡眠及[9]大小便利，於行住坐臥覺[10]悟說法默然，應正智行，如實人念憶念，是名身念處。
 Every time a bhikkhu comes and goes, he should bend and stretch and walk with correct wisdom. He should hold his robe and bowl, eat according to the Dharma, take medicine for illness and weight loss, eliminate extreme fatigue, sleep and [9] relieve convenience. When walking, standing, sitting or lying down, [10] he should understand the Dharma silently, and should walk with correct wisdom. When people think about it, it is the seat of mindfulness of the body.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘出息長知出息長、入息長知入息長、出息短知出息短、入息短知入息短，如旋師旋師弟子繩長知長、繩短知短。
 Again, if a monk's out-breathing is long, he will know that his out-breathing is long, if his in-breathing is long, he will know that his in-breathing is long, if his out-breathing is short, he will know that his out-breathing is short, and if his in-breathing is short, he will know that his in-breathing is short.
如是比丘出息長知長、入息長知長、出息短知短、入息短知短，如實人念憶念，是名身念處。
 In this way, a bhikkhu will know that the long out-breathing is long, the long in-breathing will be known to be long, the short out-breathing will be known to be short, and the short in-breathing will be known to be short. Just as people remember it, this is the place of mindfulness of the body.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘從頂至足皆是不淨，此身中有爪齒髮毛、薄皮厚[11]皮肉筋脈、脾腎心肺、大小穢處涕唾膿血、脂肪腦膜淚汗骨髓。
 Furthermore, a bhikkhu is impure from the top to the feet. This body has claws, teeth and hair, thin skin and thick [11] skin, flesh, tendons, spleen, kidneys, heart and lungs, large and small filth, saliva, saliva, pus and blood, fat, meninges, tears, sweat, and bone marrow.
如淨眼人於一門倉，觀見諸穀胡麻米、豆小豆[12]豍豆、大麥小麥。
 It is like a person with pure eyes standing in a barn and seeing various grains such as flax, rice, beans, beans, beans, barley, and wheat.
如是比丘觀此身中，從頂至足皆是不淨，此身中但有爪齒乃至骨髓，如實人念憶念，是名身念處。
 Such a bhikkhu observes that everything in this body from the top to the feet is impure, but there are claws, teeth and even bone marrow in this body. As a person remembers, this is the place where the mind of the body is called.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘觀四大此身，有地大水大火大風大。
 Again, the bhikkhu contemplates the four elements of this body: earth, water, fire, wind, and greatness.
如屠牛師屠師弟子屠牛為四分，若坐若立觀此四分。
 For example, the disciples of a cattle butcher butcher slaughter a cow into four parts. If you sit down or stand up, you can observe these four parts.
如是比丘觀此身，地大水大火大風大，觀此諸大各各相違。
 As a bhikkhu observes this body, the earth, water, fire, fire, wind, and wind are all in conflict with each other.
有此諸大依於外大飲食長養、羸劣不堅、念念磨滅暫住不久，如實人念憶念，是名身念處。
 There are all these great things that depend on food and drink. They are nourished, the body is not strong, and the thoughts are gone. It lasts for a short time. As it is, people think about it. This is called the place of mindfulness of the body.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘如是觀此身依食住、依食長養，緣食住、無食不住。
 Again, bhikkhu observes thus that this body depends on food to live and grow, depends on food to live and cannot live without food.
如火依薪得然，無薪則滅。
 Just like a fire that depends on the salary, it will burn out if there is no salary.
如是比丘觀此身依食住、依食長養，緣食住、無食不住。
 Thus a bhikkhu observes that this body depends on food to live and grow, depends on food to live and cannot live without food.
如世尊說：
 As the Blessed One said:
「觀身所集苦， 一切皆緣食，
 "Consider the suffering accumulated in the body. Everything is caused by food.
若能除滅食， 則無是諸苦。
 If food can be eliminated, there will be no such suffering.
如是知過患， 食是成就苦，
 Knowing the faults thus, eating causes suffering.
比丘滅食已， 決定得涅槃。」
 The bhikkhu has stopped eating and has decided to attain nirvana. "
如是人念憶念，[13]是名身念處。
 If one thinks of it like this, [13] this is the place where the name and body are remembered.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘觀身盡空俱空，以念遍知解行。
 Again, the bhikkhu contemplates that the body is completely empty, and understands and interprets actions with his mindfulness.
如竹[A1]\xED\xA1\x96\xED\xBF\xA4盡空俱空。
 Like bamboo [A1]\xED\xA1\x96\xED\xBF\xA4 is empty and empty.
如是比丘觀身盡空俱空，以念遍知解行，如實人念憶念，是名身念處。
 In this way, a bhikkhu observes that the body is completely empty and empty, and understands and interprets it with mindfulness. It is the place where mindfulness of the body is called.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘觀身是癰瘡，身中有九瘡津漏門，所出津漏皆是不淨津漏、是胎始膜、是腐敗、是臭穢、是可惡津漏，眼出眵淚膿血津漏、耳出[1]耵\xED\xA1\x9A\xED\xB1\xB2膿血津漏、鼻出涕痰膿血津漏、口出涕唾膿血津漏、二處出便利膿血津漏，如人癰瘡乾痂久住。
 Again, the bhikkhu observes that the body is a carbuncle. There are nine sores and fluid leakage gates in the body. The fluid leakage coming out is all unclean fluid fluid, premature membrane, corruption, stinking filth, disgusting fluid leakage, and tears coming out of the eyes. Pus, blood and fluid leakage, ear discharge [1] Ear discharge, pus, blood and fluid leakage, nose discharge, phlegm, pus, blood and fluid leakage, mouth discharge, saliva, pus, blood and fluid leakage, two places of constipation, pus, blood and fluid leakage, such as human carbuncle and dry scab Long stay.
如是九瘡津漏門所出，皆是不淨津漏、是胎始膜、是腐敗、是臭穢、是可惡津漏。
 If the nine sores come out of the fluid leakage door, they are all unclean fluid leakage, premature membrane, corruption, stinky fluid, and disgusting fluid leakage.
比丘如是觀身是癰瘡，此身九入九瘡九津九漏，眼耳鼻口一一處所出津漏皆是不淨津漏、是胎始[A2]膜、是腐敗、是臭穢、是可惡津漏，眼出眵淚膿血津漏、耳出[＊]耵\xED\xA1\x9A\xED\xB1\xB2膿血津漏、鼻出涕痰膿血津漏、口出涕唾膿血津漏、二處出便利膿血津漏。
 Bhikkhu observes that the body is like a carbuncle. There are nine sores, nine fluids and nine leaks in the body. The fluids and fluids coming out of the eyes, ears, nose and mouth are all unclean fluid leaks. They are the membranes of the fetus, they are rotten, they are stinky. It is abominable fluid leakage, eye discharge, tears, pus, blood, fluid leakage, ear discharge [*] pus, blood, fluid leakage, nose discharge, phlegm, pus, blood, fluid leakage, mouth discharge, saliva, pus, blood, fluid leakage, two places discharge and convenient pus and blood leakage Jin leakage.
如摩訶迦葉所說：
 As Mahakasyapa said:
四大身是衰耗相違津漏，眾病所居處、眾苦所依處，愛護身者如愛護死屍。
 The four major bodies are in conflict with depletion and leakage. They are the abode of all diseases and the source of all suffering. Those who cherish the body are like cherishing a dead body.
壽命短促，如實人念憶念，是名身念處。
 Life is short, and remembering it as it is, is the place of mindfulness of the name and body.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘觀三根集業，貪根集業、恚根集業、癡根集業。
 Again, a bhikkhu contemplates the three roots of karma: greed, hatred, and delusion.
若貪作業，貪共、貪緒、貪集、貪因、貪緣身口意，是非聖業、是有漏業、是集業非滅垢業。
 If you are greedy for work, greed for common things, greed for thoughts, greed for accumulation, greed for causes, and greed for body, speech, and mind, then it is not a holy karma, it is a karma with leaks, and it is a collection of karma that is not a karma that eliminates stains.
瞋恚、愚癡亦復如是。
 The same goes for anger and ignorance.
若成就此業，父母具足，有漏心向陰欲受生，彼陰滅處母胎生初識，有色共彼識四大所造色謂色，由意生受想思觸謂名，如是名色共生共起。
 If this karma is accomplished, the parents are qualified, and the outflowing mind is reborn in the yin desire. The mother's womb gives birth to the first consciousness at the place where the yin dies. There is color, and the color created by the four elements of consciousness is called form. It is called the name by the mind, thought, thought, and touch. This is the name. Colors coexist and arise.
彼不從東[2]方南西北方四維上下來、不從父母出、不從業出亦非餘處出，因眾緣和合，因集、因業、因父母出。
 He does not come down from the four dimensions of east, south, west, west, nor from parents, nor from karma, nor from other places. He comes from the combination of various conditions, from gatherings, karma, and parents.
如春後月無有雲霧，日中時有人持火珠，以乾牛糞坋上，便有火生有光出。
 For example, if there are no clouds or fog in the moon after spring, if someone holds a fire bead and puts dried cow dung on it at noon, fire will be born and light will shine out.
如是觀火不從東方乃至牛糞中出，如是眾緣和合有火生光出。
 In this way, the fire does not come out from the east or even from the cow dung. In this way, when all the conditions are combined, the fire generates light and comes out.
比丘如是觀名色，不從東方乃至不從業出，眾緣和合，因集、因父母生，便有[3]色名。
 The bhikkhu observes that name and form do not come from the east or even from the karma. When all the conditions are combined, due to the gathering, and due to the parents, there is [3] form and name.
七日時是胎始膜，[4]復七日如雲，復七日初肉，復七日始堅，乃至四十九日身肢節具足。
 On the seventh day, the embryonic membrane is formed, [4] for another seven days it becomes like a cloud, for another seven days it becomes fleshy, for another seven days it becomes firm, and on the forty-ninth day the body and limbs become complete.
帝釋問世尊：
 Emperor Sakyamuni asked the World Honored One:
諸佛不以色為我，云何身有覺？
 If the Buddhas do not regard form as self, how can the body have consciousness?
云何水中生骨？
 Why are there bones growing in the water?
復云何能住胎？
 How can Fuyun live in the fetus?
問已有答，世尊為決疑：
 The question has been answered, and the World Honored One has decided the doubt:
一切行生滅。
 All formations arise and cease.
世尊如實知一切行生滅：
 The World-Honored One knows the arising and passing away of all actions as they really are:
帝釋諦聽，我今當說。
 Emperor Shakti listens, I will speak now.
初有胎始膜，因胎始膜便有如雲，因如雲便有初肉，因初肉便有始堅，因始堅便有[5]支節諸入[6]爪髮，因母飲食便住。
 There is the embryonic membrane at the beginning, because the embryonic membrane is like a cloud, because it is like a cloud, there is the initial flesh, because the initial flesh is firm, because it is firm, there are [5] branches and joints [6] claws and hair, because the mother Live and eat.
帝釋復問：
 Emperor Shi asked again:
「眾生不知何法？
 "How can all sentient beings not know?
眾生不[7]覺何法？
 How can sentient beings not [7] realize the law?
眾生何法染貪？
 How can sentient beings be infected with greed?
眾生何法繫縛？」
 How can sentient beings be bound? "
世尊答：
 The World Honored One replied:
「眾生不知生法， 眾生不覺滅法，
 "All living beings don't know the way of birth, and all living things don't know the way of annihilation.
眾生身法染貪， 眾生愛法繫縛。
 The body of all living beings is stained by greed, and all living beings are bound by love for the Dharma.
帝釋宜實諦聽， 知因法則能離，
 The emperor's explanation should be listened to truthfully, knowing the causes and laws can lead to separation.
慧者能度死流， 度已終不復還。」
 A wise person can save the stream of death, but the saved will never be returned. "
若母懷妊或九月、或十月，身重自愛護。
 If the mother is pregnant in the ninth or tenth month, she should take care of herself.
若九月若十月愛護重身已，便生子。
 If you take good care of yourself in September or October, you will have children.
生已，母以血養，聖法中以母乳為血，後便能食。
 After birth, the mother nourishes the child with blood. According to the holy law, breast milk is used as blood, and then the child can eat.
能食已，諸根增長。
 Once you can eat, your roots will grow.
諸根增長已，諸根具足。
 All roots have grown and all roots are sufficient.
後則衰變，骨節離解、皮緩面皺、氣力微弱、齒落髮白、身體僂曲、[8]拄杖羸[9]劣、氣息轉少、不耐苦痛。
 Later, it will decay, the joints will be dissociated, the skin will be slow and wrinkled, the strength will be weak, the teeth will fall off and turn white, the body will be hunched, [8] the cane will be weak [9], the breath will become less, and the patient cannot tolerate pain.
壯時已過，血肉漸消，多諸苦患，死命迫促。
 The prime of life has passed, flesh and blood are gradually disappearing, there are many sufferings, and death is urgent.
如尸[10]婆羅所說：
 As Shi[10] Brahma said:
「人命[11]去不還， 日夜常衰損，
 "Human life[11] is gone and never returned, it is always decaying day and night,
如魚處熱[12]水， 生苦死復逼。」
 Like a fish in hot [12] water, life and death are forced to come again. "
以如是方便，知法無常、有為、緣生、盡法、變法、離法、滅法，我所非我有、我非我所有，我[13]我所皆無有我。
 With such expedients, we know that dharmas are impermanent, conditioned, conditioned, cessation, transformation, separation, and annihilation. What I have is not mine, I am not mine, and I [13] everything I have has no self.
如是慧者正觀不放逸，勤念正[14]慧寂靜行。
 Such a wise person observes correctly and does not let his mind wander. He is diligent in mindful thoughts [14] and practices wisdom and tranquility.
若依貪妄想斷，斷已內心正住正[15]止獨處得定，如實人念憶念，是名身念處。
 If you stop relying on greed and delusional thoughts, you should stop living in the right heart [15] and be alone and calm, and remember the thoughts as they really are. This is called the place of mindfulness of the body.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘如是思惟：
 Again the bhikkhu thought thus:
人有眼耳鼻舌身意，假名為人。
 Human beings have eyes, ears, nose, tongue, body and mind, and they are called human beings.
眼耳鼻舌身意非人，離眼耳鼻舌身意亦非人，若如是法正生、正成就、正出，假名為人。
 The eyes, ears, nose, tongue, body and mind are not human beings, and the eyes, ears, nose, tongue, body and mind are not human beings. If the Dharma is born, accomplished, and emerged in this way, it will be called a human being.
如舍有梁椽牆壁，假名為舍。
 If the house has beams, rafters and walls, the pseudonym is the house.
梁椽牆壁非舍，離梁椽牆壁亦非舍，若如是法正生、正成就、正出，假名為舍。
 The walls with beams and rafters are not equanimity, and the walls with beams and rafters are not equanimity. If the Dharma is born, achieved, and emerged rightly, it will be called equanimity.
比丘如是思惟：
 The bhikkhu thought thus:
人有眼耳鼻舌身意，假名為人。
 Human beings have eyes, ears, nose, tongue, body and mind, and they are called human beings.
眼耳鼻舌身意非人，離眼耳鼻舌身意亦非人。
 Eyes, ears, nose, tongue, body and mind are not human beings, and neither are eyes, ears, nose, tongue, body and mind separated from them.
比丘若如是法正生、正成就、正出，假名為人。
 If a bhikkhu has the right birth, right achievement, and right emergence of the Dharma in this way, he will be called a human being.
如《象經》所說：
 As the "Xiang Jing" says:
比丘緣木、緣竹、緣繩索、緣泥圍繞虛空，假名為舍。
 The bhikkhu is surrounded by wood, bamboo, rope, and mud, and the name is equanimity.
比丘如是緣骨、緣筋、緣血肉、緣皮膚圍繞虛空，假名為我。
 Bhikkhu is surrounded by bones, tendons, flesh and blood, and skin, so he is called me.
以如是方便，知此法無常、有為、緣生、盡法、變法、離法、滅法，我所非我有、我非我所有，我[16]所我皆無有我。
 With such expedient means, you know that this dharma is impermanent, conditioned, conditioned, cessation, transformation, separation, and annihilation. What I have is not mine, I am not mine, and everything I am [16] has nothing to do with me.
如是正慧見，如是不放逸勤念正智寂靜行，依貪妄想斷。
 Such is the right wisdom, such is the non-reluctance, diligent thought, right wisdom, quiet conduct, and the end of greed and delusion.
斷己內心正住正止獨處[17]定，如實人念憶念，是名身念處。
 Absolutely abide in one's own mind and remain calm and alone in concentration [17], and remember and remember things as they really are. This is the place of mindfulness of the name and body.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘如是思惟：
 Again the bhikkhu thought thus:
緣有眼假名為我，無眼亦不假名為我。
 If you have eyes, you will be named me, and if you don’t have eyes, you will not be named me.
眼非我離，眼若是我，眼應當有異。
 The eyes are not separate from me. If the eyes were me, they should be different.
以眼非我故，眼無有異。
 Since the eyes are not me, there is no difference in the eyes.
若無眼亦不假名為我，以眼非我，離眼亦非我。
 If you don’t have eyes, you don’t have to call yourself me. If you have eyes, you are not me. If you don’t have eyes, you are not me.
以是故，緣眼假名為我，無眼亦不假名為我。
 Therefore, the conditioned eye is falsely called me, and the person without eyes is not falsely called me.
耳鼻舌身心緣心假名為我，無心亦不假名為我。
 The ear, nose, tongue, body, condition, and heart are falsely called me, and the non-mind is not falsely called me.
心非我離，心非我心，若是我心應當有異。
 The heart is not separate from me, the heart is not my heart, if it were my heart there should be something different.
以心非我故，心無有異。
 Because the mind is not myself, there is no difference in the mind.
若無心亦不假名為我，以心非我，離心亦非我。
 If you don’t have a mind, you don’t have to call yourself me. If you have a heart, you are not me, and if you are separated from the mind, you are not me.
以是故緣心假名為我，無心亦不假名為我。
 Therefore, the mind is falsely called me, and the unintentional mind is not falsely called me.
如世尊說：
 As the Blessed One said:
若說眼為我者，非也。
 If you say that the eyes are mine, that is not the case.
眼有生滅。
 Eyes are subject to birth and death.
若生滅者，我亦應生滅，則有此負。
 If something arises and perishes, I should also arise and perish, so I have this burden.
是故非也。
 Yes, therefore no.
若說眼為我者，此事不然。
 If it is said that the eyes are mine, this is not the case.
耳鼻舌身心亦復如是。
 The same goes for the ears, nose, tongue, and body.
如是方便知此法無常、有為、緣生、盡法、變法、離法、滅法，我所非我有、我非我所有，我[1]所我皆無有我。
 In this way, it is convenient to know that this dharma is impermanent, conditioned, conditioned, exhausted, transformed, separated from the dharma, and annihilated. What I have is not mine, I am not mine, and everything I am [1] has nothing to do with me.
如是正慧見，如是不放逸勤念正智寂靜行，依貪妄想斷。
 Such is the right wisdom, such is the non-reluctance, diligent thought, right wisdom, quiet conduct, and the end of greed and delusion.
斷已內心正住正止獨處定，如實人念憶念，是名身念處。
 It is the place of mindfulness of the body that has been settled in the heart of the mind.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘如是思惟：
 Again the bhikkhu thought thus:
若見色是我、受想行識是我，此見共欲、共瞋恚、共愚癡、共取、共忍住、共苦、共虛妄、共眾惱、共燋熱，不解射、不離欲、不滅、不寂靜、不正[2]覺、不得沙門果、不得涅槃。
 If seeing form is me, feeling, thought, and consciousness are me, this view shares desire, anger, delusion, grasping, endurance, suffering, delusion, troubles, and heat, and they are neither radiated nor separated from each other. Desire is not quenched, it is not peaceful, it is not enlightened [2], it cannot achieve the fruit of Samana, it cannot achieve Nirvana.
若此見成就，於生老病死苦本則聚集和合。
 If this view is achieved, the sufferings of birth, old age, sickness and death will be gathered together and harmonious.
若見色無我、受想行識無我，此見不共瞋恚、不共愚癡、不共取、不共忍住、不共苦、不共虛妄、不共眾惱、不共燋熱，解射、離欲、滅、寂靜、正覺、得沙門果、得涅槃。
 If you see that form has no self, feelings, thoughts, and consciousness have no self, this view does not share anger, ignorance, grasping, endurance, suffering, vanity, troubles, or heat. Emancipation, dispassion, cessation, tranquility, enlightenment, attainment of the fruit of recluseship, attainment of Nirvana.
若此見成就，於生老病死苦本則不聚集和合。
 If this view is achieved, there will be no gathering and harmony in the sufferings of birth, old age, sickness and death.
如世尊說：
 As the Blessed One said:
諸比丘！有人如是見：
 Monks! Someone saw this:
緣有我，有我所；
 Destiny has me and my place;
緣有我所，有我。
 Destiny has my place, and I have it.
言有我有我所，若實若有盡不可得。
 It is said that I have what I have, but if it is true, it is impossible to get it.
諸比丘！此非，[3]純愚法也。
 Monks! This is not true, [3] it is pure stupidity.
世尊！是也。
 World Honored One! It is also.
諸比丘！如愚者計有常、不異、不異物、不變法、常定住，有是也。
 Monks! Just like a fool thinks that there is something constant, the same, no foreign object, the same law, and always settled, so it is.
世尊！有也。
 World Honored One! Yes.
諸比丘！若計有常、不異、不異物、不變法，常當定住也。
 Monks! If there is something constant, not different, not foreign, and unchangeable, then it should always be settled.
世尊！無也。
 World Honored One! Nothing.
若愚者計有我，若我常、不異、不異物、不變法、常定住，有是也。
 If a fool thinks that there is a self, if I am constant, unchanged, non-different, unchanging, and always fixed, then that is what it is.
世尊！有也。
 World Honored One! Yes.
諸比丘！計有我，若當不異、不異物、不變法，常當定住也。
 Monks! If there is a self in mind, if it should be the same, not foreign to things, and unchanged from the Dharma, it should always be stable.
世尊！無也。
 World Honored One! Nothing.
諸比丘！若愚者依止、若依[4]常見，不異、不異物、不變法，常當定住也。
 Monks! If a fool relies on it, if it is common [4], it is not different, not foreign, and does not change the law, and it should always be settled.
世尊！有也。
 World Honored One! Yes.
諸比丘！若依止、若依常見，不異、不異物、不變法，常當定住也。
 Monks! If you rely on it, if it is common, it will not be different, it will not be foreign, it will not change the law, and you should always stay calm.
世尊！無也。
 World Honored One! Nothing.
以是故，諸比丘！若一切色，過去未來現在、內外麁細、卑勝遠近。
 Therefore, monks! If all colors are present, past, future, internal and external, they are humble and far superior.
如是一切色，我非我所有、我所非我有，我[＊]所我皆無有我，是謂正慧觀。
 In this way, all forms are not owned by me, what is not mine is not mine, and what I am [*] has no self. This is called the view of correct wisdom.
受想行識觀亦如是。
 The same is true for feelings, thoughts, actions, and knowledge.
復次比丘！若作是見：
 Again bhikkhu! If so:
我樂世樂，當樂常、不異、不異物、不變法，常定住，但我所非我有、我非我所有，我我所皆無有我，是謂正慧觀。
 I enjoy the happiness of the world, and I should enjoy the eternal, unchanged, non-changing things, unchanging Dharma, and always stay fixed, but what I have is not mine, I am not mine, and everything I have has no self. This is called the view of correct wisdom.
若作是見，我斷滅，但我所非我有、我非我所有，我我所皆無有我，是謂正慧觀。
 If you see this, I will cease to exist, but what I am is not mine, I am not mine, and everything I am has no self. This is called the view of correct wisdom.
若作是見：
 If so:
我能見聞覺知思惟分別，但我所非我有、我非我所有，我我所皆無有我，是謂正慧觀。
 I can see, hear, be aware, think, and distinguish, but what I am is not mine, I am not mine, and everything I am has no self. This is called correct wisdom.
聖人若如是見、如是聞，有我有我所，終無驚恐。
 If a saint sees and hears this, he will have his own place and will never be afraid.
復次如世尊說：
 Again, as the Blessed One said:
色非我，若色是我，色不應受苦患，色應得自在。
 Color is not me. If color were me, color should not suffer, color should be free.
如是有如是非有，以色非我故，色受苦患、色不得自在，如[5]是非有。
 This is what is and what is not, because color is not me, color is suffering, and color cannot be at ease, just like [5] what is and is not.
受想行識非我，我非識，若識是我，識不應受苦患、識應得自在，如是有如是非有。
 Feelings, thoughts, actions, and consciousness are not me, and I am not consciousness. If consciousness is me, consciousness should not suffer, and consciousness should be at ease. This is what is, what is, and what is not.
以識非我故，識受苦患、識不得自在，如是有如是非有。
 Because we know that we are not ourselves, we know that we are suffering, and we know that we are not at ease. This is what is, what is, and what is not.
是故當知此法無常、有為、緣生、盡法、變[6]法、離[7]法。
 Therefore, you should know that this dharma is impermanent, conditioned, conditioned, cessation, change [6], and separation [7].
我所非我有、我非我所有，我我所皆無有我，是謂正慧觀。
 What I have is not mine, what I am is not mine, and what I am has nothing to do with me. This is called the view of correct wisdom.
如是不放逸勤念正智寂靜行，依貪妄想斷。
 In this way, do not let go, diligently think, practice righteously and quietly, and stop relying on greed and delusion.
斷已內心正住正止獨處定，如實人念憶念，是名身念處。
 It is the place of mindfulness of the body that has been settled in the heart of the mind.
此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat.
復次比丘如是思惟：
 Again the bhikkhu thought thus:
世間種種苦，此苦何因、何[8]緒、何集、何生、何尊上？
 There are all kinds of suffering in the world. What is the cause, origin, origin, origin, and dignity of this suffering?
如是思惟世[9]間種種苦陰，因陰、緒陰、集陰、生陰、尊上緣陰，有喪父母兄弟姊妹妻子親屬苦、有衰耗眾病苦。
 In this way, consider the various kinds of suffering Yin in the world, such as the suffering of losing parents, brothers, sisters, wives and relatives, and the suffering of wasting away and suffering from various diseases.
有諸不適意觸，若手[10]拳觸、鞭杖觸、瓦石觸、刀[11]杖觸、寒熱觸、飢渴觸、風日觸、蚊虻觸。
 There are various unpleasant touches, such as hand [10] fist touch, whip and stick touch, tile and stone touch, knife [11] stick touch, cold and heat touch, hunger and thirst touch, wind and sun touch, and mosquito and fly touch.
有國王大臣枷[12]鎖繫閉[13]縺縛，肉斷骨出如貝，騎利木刀、以石錘脚、五車[14]磔裂、以繩拘結、火鬘燒身、身為火爆、以刀削身、以鉤鉤肉、剝皮蜜塗令虫唼食、草裹火燒、扇車吹身令破、鐵鍱[15]纏身、斷手足耳鼻、驅上[16]標頭以箭射殺，最後斬殺，有如是等苦。
 There are kings and ministers who are tied with shackles[12] and locked up[13] with 縺, their flesh is broken and their bones are like shells, they ride on sharp wooden knives, their feet are hammered with stones, they are broken with five chariots[14], they are tied with ropes, and their bodies are burned with fire garlands. The body is hot, cut the body with a knife, hook the flesh with a hook, peel the skin and coat it with honey to be eaten by insects, wrap it in grass and burn it, blow the body with a chariot to break it, be entangled with iron shackles[15], cut off the hands, feet, ears and nose, and drive the mark[16] The head is shot with an arrow, and the last beheading is like this and so on.
如世尊說：
 As the Blessed One said:
「無有如欲火， 無有如恚毒，
 "There is nothing like the fire of desire, nothing like the poison of hatred,
無有如癡網， 無有如陰苦；
 Nothing is like the net of delusion, nothing is like the suffering of darkness;
如實知此已， 涅槃第一樂。」
 Knowing this as it really is is the first joy of Nirvana. "
是故當知，此法無常、有為、緣生、盡法、變法、離法、滅法，我所非我有、我非我所有，我我所皆無有我，是謂正慧觀。
 Therefore, you should know that this dharma is impermanent, conditioned, conditioned, exhausted, transformed, separated from the dharma, and annihilated. What I have is not mine, I am not mine, and everything I have has no self. This is called the concept of correct wisdom.
如是不放逸勤念正智寂靜行，依貪妄想斷。
 In this way, do not let go, diligently think, practice righteously and quietly, and stop relying on greed and delusion.
斷已心正住正止獨處定，如實人念憶念，是名身念處。
 Stop the mind and stay upright, stay calm and meditate alone, and remember the thoughts as they really are. This is called the place of mindfulness of the body.
[17]此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 [17] If you practice this mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even the fruit of Arhat. This mindfulness of the name and body leads to the path to Nirvana.
復次比丘如是思惟身多苦、多失、多惱、多悲、多眾苦，觀身生正生、起正起、出正出，成就具足生種種病，若因熱生病、因陰生病、因風生病、因自力生病、因他惱生病、因時變生病、因諸大相違生病、因食不消生病、因業報生病、因集生病，眼病耳鼻舌身病、頭痛肩痛、牙齒咽項、[1]腦痛蛇肌、氣逆呼[2]呷咽塞謦[3]欬、嘔吐下利絞痛、熱病腹痛、瘡癬疥\xED\xA1\xB7\xED\xBC\xA6皮膚㿇㿇[4]如虫行、侵[5]婬瘡癩瘡癰瘡白癩枯燥、[6]瘨狂病痔[7]病赤腫病，外為種種虫噉蚤虱壁虱蚊虻蟆子，內乃至一毛處無不有虫。
 Again, bhikkhu, if you think about the body's many sufferings, loss, troubles, sorrows, and sufferings in this way, and observe that the body is born, arises, and comes out, you will have all kinds of diseases. If you are sick due to heat or sick due to yin, , disease caused by wind, disease caused by self-reliance, disease caused by other people's annoyances, disease caused by changes of time, disease caused by all major contradictions, disease caused by inability to eat, disease caused by karma, disease caused by accumulation, eye disease, ear, nose, tongue, body disease, headache and shoulder pain, Teeth and pharynx, [1] Brain pain, snake muscles, gas reversal [2] Throat congestion [3] Colic pain due to cough and vomiting, abdominal pain due to fever, sores, ringworm, scabies, skin irritation [4] Insect-like symptoms , Invasion [5] Erotic sores, leprosy, carbuncles, white leprosy, dryness, [6] Cramps, hemorrhoids [7] redness, swelling, and all kinds of insects, fleas, lice, ticks, mosquitoes, flies, and toads on the outside, and even a hair on the inside. There are insects.
如世尊說：
 As the Blessed One said:
色生住出生病居苦出老死，若受想行識生住出生病居苦出老死。
 The birth of form, illness, and suffering leads to old age and death. If the mind, thoughts, and consciousness are born, illness, and suffering lead to old age and death.
復次如世尊說：
 Again, as the Blessed One said:
三苦，行苦、苦[8]苦、變苦。
 The three sufferings are suffering, suffering, [8] suffering, and change suffering.
是故當知，此法無常、有為、緣生、盡法、變法、離法、滅法，我所非我有、我非我所有，我我所皆無有我，是謂正慧觀。
 Therefore, you should know that this dharma is impermanent, conditioned, conditioned, exhausted, transformed, separated from the dharma, and annihilated. What I have is not mine, I am not mine, and everything I have has no self. This is called the concept of correct wisdom.
如是不放逸勤念正智寂靜行，依貪妄想斷。
 In this way, do not let go, diligently think, practice righteously and quietly, and stop relying on greed and delusion.
斷已內心正住正止獨處定，如實人念憶念，是名身念處。
 It is the place of mindfulness of the body that has been settled in the heart of the mind.
念親近多修學，得須陀洹果乃至阿羅漢[9]果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice it frequently, you will gain the fruit of Sotapanna and even Arhat[9]. This is the path to nirvana that leads to the mindfulness of the name and body.
復次比丘如是思惟：
 Again the bhikkhu thought thus:
何因何住、何非因何非住？
 Why does it live, why does it not live, why does it not live?
如是思惟：
 Think this way:
因脚骨住[10]膞骨、因[＊]膞骨住髀骨、因髀骨住臗骨、因臗骨住脊骨、因脊骨住肋骨、因手骨住臂骨、因臂骨住肩骨、因肩骨住項骨、因項骨住頭骨，因髓住骨、因骨住筋、因筋住肉、因肉住血、因血住皮、因皮住薄皮、因薄皮住毛。
 Because the foot bones live on the [10] diaphragm bones, because [*] the patella bones live on the patella bones, because the patella bones live on the thigh bones, because the thigh bones live on the spine, because the spine bones live on the ribs, because the hand bones live on the arm bones, because the arm bones Live on the shoulder bones, because the shoulder bones live on the neck bones, because the neck bones live on the skull, because the marrow lives on the bones, because the bones live on the tendons, because the muscles live on the flesh, because the flesh lives on the blood, because the blood lives on the skin, because the skin lives on the thin skin, because the thin skin lives on hair.
如因空住風、因風住水、因水住地、因地住諸作業及種子聚落、眾生聚落、藥草叢林。
 For example, the wind lives in the air, the water lives in the wind, the earth lives in the water, and the earth lives in clusters of operations, seeds, living beings, and medicinal herbs.
比丘如是思惟：
 The bhikkhu thought thus:
因脚骨住[＊]膞骨、因[＊]膞骨乃至頭骨，因髓住骨、因骨乃至住毛。
 Because the bones of the feet live in [*] bones, because [*] bones and even in the skull, because in the marrow, they live in the bones, and because of the bones they even live in the hair.
若無脚骨[＊]膞骨不住、無[＊]膞骨髀骨不住、無髀骨臗骨不住、無臗骨脊骨不住、無脊骨肋骨不住、無手骨臂骨不住、無臂骨肩骨不住、無肩骨項骨不住、無項骨頭骨不住，無髓骨不住、無[11]骨筋不住、無筋肉不住、無肉血不住、無血皮不住、無皮薄皮不住、無薄皮毛不住。
 If there is no foot bones [*] the bones cannot live, if there is no [*] bones the patella cannot live, if there are no patella bones the spine cannot live, if there is no spine the spine cannot live, if there is no spine the ribs cannot live, if there are no hand bones arms Bones cannot live, no arm bones, shoulder bones cannot live, no shoulder bones, neck bones cannot live, no neck bones, bones cannot live, no marrow bones cannot live, no [11] bones and tendons cannot live, no muscles and flesh cannot live, no flesh and blood Can't live without blood, can't live without blood, can't live without thin skin, can't live without thin skin.
如無虛空風不住、如無風水不住、若無水地不住、如無地諸作業及種子疇類、眾生聚落、藥草叢林不住。
 If there is no space, wind cannot live there, if there is no wind and water, there cannot be life, if there is no land, there cannot be water, if there is no land, all kinds of operations and seeds, living beings, and medicinal herbs and jungles cannot live.
比丘如是思惟：
 The bhikkhu thought thus:
若無脚骨[＊]膞骨不住、無[＊]膞骨乃至頭骨不住、無髓骨不住、無骨乃至毛不住，以骨盛髓、筋纏骨、肉覆筋、血塗肉、皮裹血、薄皮膜厚皮、毛衣薄皮。
 If there are no foot bones [*], the bones cannot live, if there are no [*] bones, even the skull cannot live, if there is no marrow, the bones cannot live, if there are no bones, even the hair cannot live, the bones will hold the marrow, the tendons will wrap around the bones, and the flesh will cover the tendons and blood. The skin is coated with meat, the skin is coated with blood, the skin is thin and the membrane is thick, and the sweater is thin skin.
如世尊說：
 As the Blessed One said:
若法生滅，因行住行。
 If dharma arises and ceases, it is because of its movement, abiding and movement.
是故當知，此法無常、有為、緣生、盡法、變法、離法、滅法，我所非我有、我非我所有，我我所皆無有我，是謂正慧觀。
 Therefore, you should know that this dharma is impermanent, conditioned, conditioned, exhausted, transformed, separated from the dharma, and annihilated. What I have is not mine, I am not mine, and everything I have has no self. This is called the concept of correct wisdom.
如是不放逸勤念正智寂靜行，依貪妄想斷。
 In this way, do not let go, diligently think, practice righteously and quietly, and stop relying on greed and delusion.
斷已內心正住正止獨處定，如實人念憶念，是名身念處。
 It is the place of mindfulness of the body that has been settled in the heart of the mind.
[＊]此念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 [*] If you practice this mindfulness closely, you will obtain the Sotapanna fruition and even the Arahant fruit. This mindfulness of the body leads to the path to Nirvana.
復次比丘如是思惟：
 Again the bhikkhu thought thus:
何因何假、何非因何非假？
 Why is it false, why is it not, why is it not false?
如是思惟：
 Think this way:
因身有假身業、無身無假身業，因口有假口業、無口無假口業，因意有假意業、無意無假意業。
 There is false body karma due to the body, there is no false body karma due to the lack of body, there is false verbal karma due to the mouth, there is no false verbal karma due to the lack of speech, there is false intention karma due to the mind, there is no false intention karma due to the unintentional one.
若身作業、若口說業、業觸身去來屈伸迴轉身教，集聲音句言語口教，若因意作業，無意無作業。
 If the body is doing the work, if the mouth is talking about the karma, if the karma touches the body, the body bends, stretches, turns, turns, and teaches, and the voice, sentences, and oral teaching are gathered, if the mind is doing the work, there will be no work without intention.
如巧匠巧匠弟子[12]刻作木人，動作機關，能令去來坐臥。
 For example, a skilled craftsman's disciple [12] carved a wooden figure with a mechanism of movement that can make him sit and lie down.
如是若身作[13]業、若口說業，業觸身去來屈伸迴轉身教，集聲音句言[14]語口教，若因意作業，無意無作業。
 In this way, if you do [13] karma with your body, or if you speak karma with your mouth, the karma touches the body, bends, stretches, turns, and turns around to teach, and if you gather your voice and speak [14] to speak orally, if you do it with your mind, there will be no homework without intention.
如[15]世尊說：
 As [15] the World-Honored One said:
「心為法本， 心尊心使， 中心念惡，
 "The heart is the foundation of the Dharma. The heart respects the mind and envoys. The heart has evil thoughts.
即言即行， 罪苦自[16]追， 車轢[17]於轍。
 That is to say, words are followed by actions, and the pain of sin [16] is pursued, and the car is overturned [17] in the same direction.
心為法本， 心尊心使， 中心念善，
 The heart is the foundation of the Dharma, the heart respects the mind, and the heart is kind.
即言即行， 福樂自追， 如影隨[18]形。」
 That is to say, words are followed by actions, and happiness and happiness follow themselves like shadows [18]. "
是故當知，此法無常、有為、緣生、盡法、變法、離法、滅法，我所非我有、我非我所有，我我所皆無有我，是謂正慧觀。
 Therefore, you should know that this dharma is impermanent, conditioned, conditioned, exhausted, transformed, separated from the dharma, and annihilated. What I have is not mine, I am not mine, and everything I have has no self. This is called the concept of correct wisdom.
如是不放逸勤念正智寂靜行，依貪妄想斷。
 In this way, do not let go, diligently think, practice righteously and quietly, and stop relying on greed and delusion.
斷已內心正住正[19]止獨處定，如實人念憶念，是名身念處。
 The mind has been stopped and the mind is upright [19]. It is calm in solitude, and it is the place where the mind of the body is remembered.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will gain the fruit of Sotapanna and even Arhat, which is the path to Nirvana.
復次比丘如是思惟：
 Again the bhikkhu thought thus:
若最後行未知而滅、若無間行滅已，識續餘道生，彼行緣彼識，名無間緣。
 If the last process is unknown and disappears, if the continuous process has been destroyed, and the consciousness continues to exist, the process is dependent on the consciousness, which is called the continuous condition.
若因行彼識續餘道生，彼行緣彼識，名因緣。
 If the path continues to arise due to the action of that consciousness, the action depends on that consciousness, which is called cause and condition.
若思惟行識續餘道生，彼行緣彼識，名緣緣。
 If you think about the continuation of the path of consciousness, that behavior is dependent on that consciousness, and it is called dependent.
若依行識續餘道生，彼行緣彼識，名依緣。
 If the path continues to arise based on the consciousness of actions, then the actions are dependent on that consciousness, which is called the condition of dependence.
若報行識續餘道生，彼行緣彼識，名報緣。
 If the awareness of retribution continues to exist in the path, that action is dependent on that consciousness, and it is called retribution.
若行起識續餘道生，彼行緣[20]行識，名起緣。
 If the consciousness of volition continues to arise, the consciousness of volition [20] is called the conditioned condition of origin.
若相應行識續餘道生，彼行緣彼識，名異緣。
 If the corresponding consciousness continues to exist, the behavior depends on the consciousness, which is called a different condition.
若增上趣彼識增上續餘道生，彼行緣彼識，名增上緣。
 If the consciousness of the higher interest is increased and the remaining path is born, and the behavior is dependent on the consciousness, it is called the upper limit.
此最後識滅，初識續餘道生。
 This final consciousness disappears, and the first consciousness continues to exist.
最後識滅已初識即生，無有中間。
 The final consciousness is extinguished and the first consciousness is born, without any in-between.
如影移日續、日移影續，影與日無有中間。
 Just as the shadow moves along the sun and continues, and the sun moves behind the shadow, there is no middle between the shadow and the sun.
如是[21]最後識滅，初識續餘道生。
 In this way [21] the final consciousness is destroyed, and the first consciousness continues to exist.
後識滅已即生初識，無有中間。
 When the later consciousness is extinguished, the first consciousness arises, and there is no middle.
如此最後識、若最後識相應法，不至初識。
 In this way, if the final consciousness is the corresponding Dharma, it will not lead to the first consciousness.
若初識、初識相應法，不至後識。
 If you first recognize and recognize the corresponding method, you will not realize it later.
如眼識滅已生耳識，耳識滅已生眼識，眼識相應法不至耳識，耳識相應法不至眼識。
 For example, when eye-consciousness disappears, ear-consciousness arises, and when ear-consciousness disappears, eye-consciousness arises. The corresponding method of eye-consciousness does not lead to ear-consciousness, and the corresponding method of ear-consciousness does not lead to eye-consciousness.
如是後識後識相應法不至初識，初識[22]初識相應法不至後識，若後識滅已即生初識，謂此時過、謂此滅[23]後生、謂此終彼始。
 In this way, the corresponding method of the later consciousness does not reach the first consciousness, and the corresponding method of the first consciousness does not reach the later consciousness. If the later consciousness has already disappeared, the first consciousness arises. It is said that this time has passed, and it is said that it has ceased. This ends and the other begins.
非命是身、非身是命、非命異身、非身異命、非命非斷、非生非住、非有變、非無因、非天所作、非此作此受、非異作異受，知有去來、知有生死、知有業相續，知有說法、知有緣，無有從此至彼者、無有從彼至此者，但行相續生，以業緣故。
 It is not the body, it is not the body, it is not the body, it is not the body, it is not the life, it is not the life, it is not the death, it is not the birth, it is not the existence, it is not the change, it is not without the cause, it is not the work of heaven, it is not the doing and the feeling, it is not the different doing and the feeling. , know that there is going and coming, know that there is life and death, know that there is a continuation of karma, know that there is a Dharma, know that there is a destiny, there is no one from here to that, and there is no one from that to here, but the continuation of actions is due to karma.
如世尊說：
 As the Blessed One said:
我所空，我於我所不應疑、我我所不應說，於一切法不應疑。
 I am empty, I should not doubt what I am, I should not say anything, and I should not doubt anything.
是故當知，此法無常、有為、緣生、盡法、變法、滅法、離法，我所非我有、我非我所有，我[＊]所我皆無有我，是謂正慧觀。
 Therefore, you should know that this dharma is impermanent, conditioned, conditioned, cessation, transformation, annihilation, and departure from dharma. What I have is not mine, I am not mine, and everything I am [*] has no self. This is called correctness. Wisdom.
如是不放逸懃念正智寂靜行，依貪妄想斷。
 In this way, do not let go, diligently think, practice righteously and quietly, and stop relying on greed and delusion.
斷已內心正住正止獨處定，如實人念憶念，是名身念處。
 It is the place of mindfulness of the body that has been settled in the heart of the mind.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will obtain Sotapanna and even Arahat fruit, which is the path to Nirvana.
復次比丘若見嬰兒心愚癡無識，眠臥穢處。
 Again, if a bhikkhu sees a baby sleeping in a filthy place with a stupid mind and ignorance.
如是思惟：
 Think this way:
我亦如是法、如是相、未離是法。
 I am also like this Dharma, such appearance, and I have not left this Dharma.
我身亦是有生法、有生過患。
 My body also has the laws of life and the faults of life.
如實人念憶念，是名身念處。
 When people think about it, it is the seat of mindfulness of the body.
念親近[1]多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely [1] and practice more, you will gain the fruit of Sotapanna and even the fruit of Arhat. This is the way to Nirvana.
復次比丘若見男子女人年老衰熟，髮白齒落、皮緩面皺、身體僂曲、[2]柱杖羸步、氣息不調。
 Again, if a bhikkhu sees a man or woman who is old and mature, with white teeth and fallen teeth, sluggish skin, wrinkled face, hunched body,[2] pillars, staff, and gait, and irregular breathing.
如是思惟：
 Think this way:
我身亦如是法、如是相、未離是法。
 My body is also like this Dharma, has such appearance, and has not left this Dharma.
我身亦是有老法，有[3]過患。
 I also have old laws and [3] faults in my body.
如實人念憶念，是名身念處。
 When people think about it, it is the seat of mindfulness of the body.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will obtain Sotapanna and even Arahat fruit, which is the path to Nirvana.
復次比丘若見男子女人身患苦有，眠臥穢處，羸劣無力動止須人。
 Furthermore, if a bhikkhu sees a man or woman suffering from physical pain, sleeping in a filthy place, and is too weak to move, he must be so weak.
如是思惟：
 Think this way:
我身亦如是法、如是相、未離是法。
 My body is also like this Dharma, has such appearance, and has not left this Dharma.
我身亦有病，有病過患。
 I am also sick and have my share of illnesses.
如實人念憶念，是名身念處。
 When people think about it, it is the seat of mindfulness of the body.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will obtain Sotapanna and even Arahat fruit, which is the path to Nirvana.
復次比丘若見男子女人身壞時過，若是親屬若非親屬，棄其死屍如草糞土。
 Again, if a bhikkhu sees a man or woman whose body has passed away, whether they are relatives or not, he should discard their dead bodies like grass and dung.
如是思惟：
 Think this way:
我身如是法、如是相、未離是法。
 My body is like this Dharma, has such appearance, and has not left this Dharma.
我身亦壞法，有死過患。
 My body is also broken and I am at risk of death.
如實人念憶念，是名身念處。
 When people think about it, it is the seat of mindfulness of the body.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will obtain Sotapanna and even Arahat fruit, which is the path to Nirvana.
復次比丘見死屍，棄在塚間，一日至三日。
 Another time the bhikkhu saw a dead body and left it among the graves for one to three days.
觀自身，如是法、如是相、未離是法。
 Observe oneself, such is the Dharma, such is the appearance, and is not separated from the Dharma.
如實人念憶念，是名身念處。
 When people think about it, it is the seat of mindfulness of the body.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will obtain Sotapanna and even Arahat fruit, which is the path to Nirvana.
復次比丘見死屍，棄在塚間，一日至三日，膖脹青瘀。
 Another time, a bhikkhu saw a dead body abandoned in a grave. From one to three days ago, the body became swollen and bruised.
觀自身，如是法、如是相、未離是法。
 Observe oneself, such is the Dharma, such is the appearance, and is not separated from the Dharma.
如實人念憶念，是名身念處。
 When people think about it, it is the seat of mindfulness of the body.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will obtain Sotapanna and even Arahat fruit, which is the path to Nirvana.
復次比丘見死屍，棄在塚間，一日至三日，若[4]烏鳥虎狼、為若干諸獸所食噉。
 Another time, a bhikkhu saw a dead body lying in a grave. From one to three days, it was eaten by various animals such as crows, birds, tigers and wolves.
觀自身，如是法、如是相、未離是法。
 Observe oneself, such is the Dharma, such is the appearance, and is not separated from the Dharma.
如實人念憶念，是名身念處。
 When people think about it, it is the seat of mindfulness of the body.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will obtain Sotapanna and even Arahat fruit, which is the path to Nirvana.
復次比丘見死屍，骨節相連、青赤爛壞、膿血不淨臭穢可惡。
 Another time, a bhikkhu saw a dead body, with joints connected to each other, green and rotten, with pus and blood that were not pure and smelly and disgusting.
觀自身，如是法、如是相、未離是法。
 Observe oneself, such is the Dharma, such is the appearance, and is not separated from the Dharma.
如實人念憶念，是名身念處。
 When people think about it, it is the seat of mindfulness of the body.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will obtain Sotapanna and even Arahat fruit, which is the path to Nirvana.
復次比丘見死屍，骨節相連、血肉所覆筋脈未斷。
 Another time the bhikkhu saw a dead body, with the bones connected at the joints and the muscles and veins covered with flesh and blood unbroken.
觀自身，如是法、如是相、未離是法。
 Observe oneself, such is the Dharma, such is the appearance, and is not separated from the Dharma.
如實人念憶念，是名身念處。
 When people think about it, it is the seat of mindfulness of the body.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will gain the fruit of Sotapanna and even Arhat, which is the path to Nirvana.
復次比丘見死屍，骨節相連血肉已離、筋脈未斷。
 Another time a bhikkhu saw a dead body. The bones and joints were connected, the flesh and blood had been separated, and the tendons and veins were not severed.
觀自身，如是法、如是相、未離是法。
 Observe oneself, such is the Dharma, such is the appearance, and is not separated from the Dharma.
如實人念憶念，是名身念處。
 When people think about it, it is the seat of mindfulness of the body.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will gain the fruit of Sotapanna and even Arhat, which is the path to Nirvana.
復次比丘見死屍，骨節已壞未離本處。
 Another time a bhikkhu saw a dead body, the joints had been broken and had not left their original places.
觀自身，如是法、如是相、未離是法。
 Observe oneself, such is the Dharma, such is the appearance, and is not separated from the Dharma.
如實人念憶念，是名身念處。
 When people think about it, it is the seat of mindfulness of the body.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will gain the fruit of Sotapanna and even Arhat, which is the path to Nirvana.
復次比丘見死屍，骨節已壞遠離本處，脚髀[＊]膊臗脊脇肋手足肩臂項髑髏各自異處。
 Another time the bhikkhu saw a dead body. The joints had been broken away from their original places, and the legs, shoulders, spine, ribs, hands, feet, shoulders, arms, neck, and skull were all in different places.
觀自身，如是法、如是相、未離是法。
 Observe oneself, such is the Dharma, such is the appearance, and is not separated from the Dharma.
如實人念憶念，是名身念處。
 When people think about it, it is the seat of mindfulness of the body.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will gain the fruit of Sotapanna and even Arhat, which is the path to Nirvana.
復次比丘見死屍，骨節久故色白如貝、色青如鴿，朽敗碎壞。
 Another time a bhikkhu saw a dead body. The bones were white as shells and green as doves because of their long joints. They were decayed and broken into pieces.
觀自身，如是法、如是相、未離是法。
 Observe oneself, such is the Dharma, such is the appearance, and is not separated from the Dharma.
如實人念憶念，是名身念處。
 When people think about it, it is the seat of mindfulness of the body.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will gain the fruit of Sotapanna and even Arhat, which is the path to Nirvana.
復次比丘見死屍在火[5]聚上，一切髮毛、皮膚血肉、筋脈骨髓，一切髮毛乃至骨髓漸漸消盡。
 Another time, the bhikkhu saw a dead body on the fire [5], and all the hair, skin, flesh, muscles, veins, and bone marrow gradually disappeared.
觀此身法，不至東方南西北方四維上下住，此身法本無而生、已有還滅。
 Observing this body method, it does not live in the four dimensions of east, south, west, north, up and down. This body method is born from nothing, has already existed and will cease to exist.
如實人念憶念，是名身念處。
 When people think about it, it is the seat of mindfulness of the body.
念親近多修學，得須陀洹果乃至阿羅漢果，是名身念處一支向涅槃道。
 If you practice mindfulness closely and practice more, you will gain the fruit of Sotapanna and even Arhat, which is the path to Nirvana.
何謂身念？
 What is mindfulness of the body?
身發起生，是名身念。
 The birth of the body is called body thought.
思惟身生，是名身念。
 Thinking about the birth of the body is called mindfulness of the body.
身境界生，是名身念。
 The birth of the body realm is called body mind.
依身生，是名身念。
 Being born according to the body is called mindfulness of the body.
身分別生，是名身念處。
 The body is born separately, which is called the mind of the body.
何謂定慧二支向涅槃道？
 What are the two branches of concentration and wisdom leading to the path to Nirvana?
何謂定？
 What is concentration?
心住正住，是名定。
 The mind is rightly abiding, which is called concentration.
何謂慧？
 What is wisdom?
智分別，是名慧。
 Wisdom and distinction is the name of wisdom.
如是定、如是慧，是名[6]定慧。
 Such concentration and such wisdom are called [6] concentration and wisdom.
親近多修學已，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，是名定慧二支向涅槃道。
 After close practice and practice, I have obtained the Sotapanna fruit, the Stragami fruit, the Anagami fruit, and the Arahat fruit, which are called the two branches of concentration and wisdom leading to the path to Nirvana.
復次比丘若一切有為法、若一處有為法，思惟無常、知無常、解無常、受無常。
 Again, a bhikkhu, if all conditioned dharmas or if there is conditioned dharma in one place, think about impermanence, know impermanence, understand impermanence, and experience impermanence.
如是不放逸觀，得定心住正住，是名定。
 If you do not let your mind wander, you will be able to stay calm and abiding. This is called concentration.
如實人若智分別，是名慧。
 If a truthful person is wise and discerning, this is wisdom.
如是定、如是慧，是名定慧。
 Such concentration and such wisdom are called concentration and wisdom.
定慧親近多修學，得須陀洹果乃至阿羅漢果，是名定慧二支向涅槃道。
 If you practice Dinghui closely and practice it frequently, you will obtain Sotapanna and even Arhat fruit. These two branches of Dinghui lead the way to Nirvana.
復次比丘若一切有為法、若一處有為法，思惟苦患癰箭著味、依緣、壞法、不定、不滿、變滅、可壞、苦空無我，思惟緣、知緣、解緣、受緣，即無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱純苦聚集。
 Again, bhikkhu, if all conditioned dharmas or if there is any conditioned dharma in one place, think about suffering, carbuncle, flavor, dependence, bad dharmas, uncertainty, dissatisfaction, change and destruction, destructibility, suffering, emptiness and no self, think about conditions, and know conditions. , Interpretation of conditions, and conditions of reception, that is, unexplained conditioned actions, conditioned consciousness, consciousness conditioned by name and form, name and form conditioned by six senses, six senses conditioned by contact, contact conditioned by feeling, receiving conditioned by love, love conditioned by clinging, clinging conditioned by existence, and conditioned Birth, fate, old age, death, sorrow, sorrow, and pure suffering gather together.
如是不放逸觀，得定心住正住，是名定。
 If you don't let your mind wander, you will be able to stay calm and abiding. This is called concentration.
如實人若智分別，是名慧。
 If a truthful person is wise and discerning, this is wisdom.
如是定、如是慧，是名定慧。
 Such concentration and such wisdom are called concentration and wisdom.
定慧親近多修學，得須陀洹果乃至阿羅漢果，是名定慧二支向涅槃道。
 If you practice Dinghui closely and practice it frequently, you will obtain Sotapanna and even Arhat fruit. These two branches of Dinghui lead the way to Nirvana.
復次比丘若一切有為法、一處有為法，思惟滅、知滅、解滅、受滅，即無明滅，無明滅則行滅，乃至純苦聚集滅。
 Furthermore, bhikkhu, if all conditioned dharmas, or conditioned dharmas in one place, cease to think, know, understand, and experience, then ignorance will cease. If ignorance ceases, then formations will cease, and pure suffering will accumulate.
如是不放逸觀，得定心住正住，是名定。
 If you don't let your mind wander, you will be able to stay calm and abiding. This is called concentration.
如實人若智分別，是名慧。
 If a truthful person is wise and discerning, this is wisdom.
如是定、如是慧，是名定慧。
 Such concentration and such wisdom are called concentration and wisdom.
定慧親近多修學，得須陀洹果乃至阿羅漢果，是名定慧二支向涅槃道。
 If you practice Dinghui closely and practice it frequently, you will obtain Sotapanna and even Arhat fruit. These two branches of Dinghui lead the way to Nirvana.
復次比丘行知行樂、住知住樂、坐知坐樂、臥知臥樂。
 Again, a bhikkhu knows walking and happiness when he walks, he knows happiness when he lives, he knows happiness when he sits, and he knows happiness when he lies down.
如身行住坐臥樂，如實知不放逸觀，得定心住正住，是名定。
 Just like the body walking, standing, sitting, lying down and being happy, knowing the truth as it is without letting go of the contemplation, and being able to stay calm and upright, this is called concentration.
如實人若智分別，是名慧。
 If a truthful person is wise and discerning, this is wisdom.
如是定、如是慧，是名定慧。
 Such concentration and such wisdom are called concentration and wisdom.
定慧親近多修學，得須陀洹果乃至阿羅漢果，是名定慧二支向涅槃道。
 If you practice Dinghui closely and practice it frequently, you will obtain Sotapanna and even Arhat fruit. These two branches of Dinghui lead the way to Nirvana.
乃至若見死屍在火聚上，亦如上說。
 Even if you see a dead body on the fire gathering, it is the same as above.
復次比丘如是思惟：
 Again the bhikkhu thought thus:
我內有欲染如實知內有欲染，若內無欲染如實知內無欲染，如欲染未生如實知未生，如欲染生如實知生，如欲染生已斷如實知斷，如欲染斷已如實知更不復生。
 If there is desire stain in me, know as it really is that there is desire stain in me. If there is no desire stain in me, know as it really is that there is no desire stain in me. If desire stain has not arisen, know as it really is that it has not arisen. If desire stain has arisen, know it as it really is. If desire stain has arisen, know it as it truly is. The desire to be stained has been completely understood and there will be no more rebirth.
內有瞋恚、睡眠、掉悔、疑亦如是。
 The same is true if there is anger, sleep, regret, and doubt within.
如是不放逸觀，得定心住正住，是名定。
 If you don't let your mind wander, you will be able to stay calm and abiding. This is called concentration.
如實人若智分別，是名慧。
 If a truthful person is wise and discerning, this is wisdom.
如是定、如是慧，是名定慧。
 Such concentration and such wisdom are called concentration and wisdom.
定慧親近多修學，得須陀洹果乃至阿羅漢果，是名定慧二支向涅槃道。
 If you practice Dinghui closely and practice it frequently, you will obtain Sotapanna and even Arhat fruit. These two branches of Dinghui lead the way to Nirvana.
復次比丘如是思惟：
 Again the bhikkhu thought thus:
我內眼識色有欲染瞋恚如實知內眼識色有欲染瞋恚，內眼識色無欲染瞋恚如實知內眼識色無欲染瞋恚，如未生眼識色欲染瞋恚如實知未生，如未生眼識色欲染瞋恚生如實知生，如生眼識色欲染瞋恚已斷如實知斷，如眼識色欲染瞋恚斷已如實知更不復生。
 I know as it is that the color perceived by the inner eye is tainted with desire and hate, and I know as it is that the color perceived by the inner eye is tainted by desire and hate. Just as the eye-consciousness of color, tainted with hatred and hatred, has not yet arisen, it is known that it is born; if the eye-consciousness, desire, tainted with hatred and hatred has ceased, it is known that it has ceased; just as the eye-consciousness, desire, tainted with hatred and hatred has ceased, it is known that it will not be reborn.
耳識聲、鼻識香、舌識味、身識觸、意識法亦如是。
 The ear recognizes sound, the nose recognizes fragrance, the tongue recognizes taste, the body recognizes touch, and the consciousness recognizes dharma.
不放逸觀，得定心住正住，是名定。
 Don't let your mind wander, and stay calm and upright. This is called concentration.
如實人若智分別，是名慧。
 If a truthful person is wise and discerning, this is wisdom.
如是定、如是慧，是名定慧。
 Such concentration and such wisdom are called concentration and wisdom.
定慧親近多修學，得須陀洹果乃至阿羅漢果，是名定慧二支向涅槃道。
 If you practice Dinghui closely and practice it frequently, you will obtain Sotapanna and even Arhat fruit. These two branches of Dinghui lead the way to Nirvana.
復次比丘如是思惟：
 Again the bhikkhu thought thus:
我內有念正覺如實知內有念正覺，內無念正覺如實知內無念正覺，如念正覺未生如實知未生，如念正覺未生生如實知生，如念正覺已生具足修如實知具足修。
 I have the awareness of mindfulness within me. I know as it is that there is the awareness of mindfulness within me. I know that there is no awareness of mindfulness within me. I know as it is that there is no awareness of mindfulness within me. If the awareness of mindfulness and awareness has not arisen, I know that it has not arisen. As if the awareness of mindfulness and awareness has not arisen, I know it as it really is. A person who is born with sufficient cultivation and knows truthfully has sufficient cultivation.
擇法正覺、精進正覺、除正覺、定正覺、捨正覺亦如是。
 The same is true for the right enlightenment of Dharma selection, the right enlightenment of diligence, the right enlightenment of elimination, the right enlightenment of concentration, and the right enlightenment of equanimity.
如是不放逸觀，得定心住正住，是名定。
 If you don't let your mind wander, you will be able to stay calm and abiding. This is called concentration.
如實人若智分別，是名慧。
 If a truthful person is wise and discerning, this is wisdom.
如是定、如是慧，是名定慧。
 Such concentration and such wisdom are called concentration and wisdom.
定慧親近多修學，得須陀洹果乃至阿羅漢果，是名定慧二支向涅槃道。
 If you practice Dinghui closely and practice it frequently, you will obtain Sotapanna and even Arhat fruit. These two branches of Dinghui lead the way to Nirvana.
復次比丘如實知苦、苦集、苦滅、苦滅道，如實知漏、漏集、漏滅、漏滅道。
 Again, the bhikkhu knows the path of suffering, the origin of suffering, the cessation of suffering, and the path of suffering, and the path of suffering, the origin of suffering, the cessation of suffering, and the path of suffering.
如是不放逸觀，得定心住正住，是名定。
 If you don't let your mind wander, you will be able to stay calm and abiding. This is called concentration.
如實人若智分別，是名慧。
 If a truthful person is wise and discerning, this is wisdom.
如是定、如是慧，是名定慧。
 Such concentration and such wisdom are called concentration and wisdom.
定慧親近多修學，得須陀洹果乃至阿羅漢果，是名定慧二支向涅槃道。
 If you practice Dinghui closely and practice it frequently, you will obtain Sotapanna and even Arhat fruit. These two branches of Dinghui lead the way to Nirvana.
復次比丘心畏怖故，出一切有為，入甘露界。
 Again, the bhikkhu was frightened and fearful, so he left all the potential and entered the realm of nectar.
此寂靜勝，離一切有為、愛盡、涅槃。
 This silence is supreme, free from all action, cessation of love, and nirvana.
如是不放逸觀，得定心住正住，是名定。
 If you don't let your mind wander, you will be able to stay calm and abiding. This is called concentration.
如實人若智分別，是名慧。
 If a truthful person is wise and discerning, this is wisdom.
如是定、如是慧，是名定慧。
 Such concentration and such wisdom are called concentration and wisdom.
定慧親近多修學，得須陀洹果乃至阿羅漢果，是名定慧二支向涅槃道。
 If you practice Dinghui closely and practice it frequently, you will obtain Sotapanna and even Arhat fruit. These two branches of Dinghui lead the way to Nirvana.
何謂定？
 What is concentration?
煩惱未斷者，欲染斷、正斷、寂靜。
 Those whose afflictions have not been eradicated will have their desire stained, rectified, and peaceful.
瞋恚、愚癡、煩惱、障礙、覆蓋，諸縛惡行滅、正滅、寂靜。
 Anger, ignorance, defilements, obstacles, coverings, all negative deeds that are tied to one's own will cease, become righteous, and become peaceful.
如秋時多起塵土雲霧，即時雨墮，滅塵土雲霧，滅、正[1]滅、寂靜。
 Just like when dust and clouds appear in autumn, rain falls immediately, and the dust and clouds are extinguished. They are extinct, [1] extinguished, and silent.
如是定如煩惱未斷者，欲染斷、正滅、寂靜，瞋恚、愚癡、障礙、覆蓋，諸縛惡行滅、正滅、寂靜，是名定。
 This kind of concentration is like a person whose afflictions have not been eliminated. Desires have been eliminated, destroyed, and peaceful. Anger, ignorance, obstacles, and coverings have been eliminated. All the evil deeds that bind have been eliminated. They are destroyed and peaceful. This is called concentration.
何謂慧？
 What is wisdom?
如實人若智分別，色如實分別色，受想行識亦如是。
 If a person wisely differentiates between things as they are, he will distinguish between things as they really are, and the same is true for feelings, thoughts, and actions.
如明眼人上高山頂，若觀東方，如實分別。
 Just like a person with discerning eyes going up to the top of a high mountain, or looking to the east, he will be able to distinguish things as they really are.
若南西[2]北方，如實分別。
 If south, west [2] and north, distinguish them as they really are.
如是慧，如實分別色受想行識，是名慧。
 Such wisdom is the ability to distinguish colors, feelings, thoughts, actions, and consciousness as they really are. This is called wisdom.
[3]◎
 [3]◎
◎[4]云何有覺有觀定？
 ◎[4] How can one have enlightenment and concentration?
若定覺觀、相應覺觀，共生共住共滅，是名有覺有觀定。
 If there is concentration and awareness and contemplation, they arise, live and die together, this is called awareness and concentration.
復次有覺有觀定，若定覺觀得、正得、緣得，是名有覺有觀定。
 Again, there is awareness and concentration. If there is concentration, insight, correct attainment, and conditional attainment, it is called awareness and concentration.
復次有覺有觀定，比丘離欲惡不善法，有覺有觀離生喜樂，成就初禪行。
 Once again, with awareness and concentration, a bhikkhu can abstain from desires and evil unwholesome dharmas, and with awareness and insight, he can achieve joy and achieve the first jhāna practice.
比丘有覺有觀喜樂一心，若入此定者，得五支正得、緣得，覺、觀、喜、樂、一心，是名初禪有覺有觀定。
 A bhikkhu has the single mind of awareness, contemplation and joy. If one enters this concentration, he will obtain the five factors of correct attainment and conditional attainment: awareness, contemplation, joy, joy and single mind. This is called the first jhāna, the concentration of awareness and concentration.
復次比丘若得有覺有觀定，有喜共味定。
 Furthermore, if a bhikkhu is able to attain enlightenment and concentration, he will be able to experience concentration with joy and common taste.
比丘觀喜麁，心有悲無喜，樂勝寂靜。
 When a bhikkhu observes the clouds of joy, his heart is full of sadness but not joy, and happiness is greater than silence.
比丘觀喜麁已，喜寂靜、正寂靜、滅、沒、除。
 The bhikkhu observes that he is happy, he is happy for silence, perfect silence, cessation, disappearance, and eradication.
喜寂靜正寂靜滅沒除已故，有覺觀無喜樂一心。
 Joyful silence, pure silence, annihilation and elimination of the dead, aware of the single mind without joy.
若入此定者，得四支正得、緣得，覺、觀、無喜樂、一心，是名非禪非禪間有覺有觀定。
 If one enters this concentration, he will obtain the four factors of correct attainment, conditional attainment, awareness, contemplation, joylessness, and single-mindedness. This is called non-Zen, non-Zen, awareness and contemplation concentration.
如比丘若行、若受教、若法相、若方便、若專心、若思惟、若觸得有覺有觀有喜共味定。
 Just like a bhikkhu, if he practices, if he receives instruction, if he has the appearance of the Dharma, if he has expediency, if he concentrates, if he thinks, if he touches, he has sensation, he has insight, he has joy, he has taste, he is concentration.
如比丘行受教法相方便專心思惟觸親近多修學，如比丘行乃至觸親近多修學已，心向寂靜。
 Just like a bhikkhu practices and receives teachings, he concentrates on thinking, touching, and practicing a lot; if a bhikkhu practices and even touches, he has practiced a lot, and his mind becomes peaceful.
心向寂靜已，尊上寂靜。
 My heart has moved toward silence, and I respect the silence.
尊上[1]寂靜，傾向寂靜。
 Your Majesty [1] is silent, inclined towards silence.
傾向寂靜已，喜寂靜。
 Already inclined towards silence, rejoicing in silence.
喜寂靜，正寂靜。
 I love silence, I love silence.
正寂靜，滅沒除。
 It is still and quiet, and it is destroyed and not eradicated.
滅沒除已，有覺觀無喜樂一心。
 The annihilation has been eliminated, and there is awareness that there is no joy in the mind.
若入此定者，得四支正得、緣得，覺、觀、無喜樂、一心。
 If one enters this concentration, he will obtain the four branches of correct attainment, conditional attainment, awareness, contemplation, joylessness, and single-mindedness.
是名非禪非禪間有覺有觀定。
 This is called non-Zen, non-Zen, having awareness and concentration.
復次比丘若得有覺有觀無喜樂共味定，此比丘觀無喜樂麁，心有作不苦不樂捨寂靜勝。
 Furthermore, if a bhikkhu has the consciousness of meditating on the common taste of concentration without joy, this bhikkhu will meditate on the absence of joy, and his mind will be filled with activity, no pain, no joy, and peace and tranquility.
此比丘觀無喜樂麁已，無喜樂寂靜，寂靜正寂靜，正寂靜滅沒除。
 This bhikkhu contemplates that there is no joy, no joy and silence, silence is silence, and peace is gone.
滅沒除已故，有覺有觀不苦不樂捨一心。
 Eliminate the dead, have awareness and insight, and have a single mind that is neither painful nor happy.
若入此定者，得四支正得、緣得，覺、觀、不苦不樂捨、一心，是名非禪非禪間有覺有觀定。
 If one enters this concentration, he will obtain the four factors of right attainment, conditional attainment, awareness, contemplation, neither pain nor joy, equanimity, and single-mindedness. This is called non-Zen, non-Zen, awareness and contemplation concentration.
如比丘[2]若行、若受教、若法相、若方便、若專心、若思惟、若觸得有覺有觀無喜樂共味定。
 Just like a bhikkhu [2] if you practice, if you receive instruction, if you have the appearance of the Dharma, if you have expediency, if you concentrate, if you think, if you touch, you will have awareness, insight, joy, and taste.
如比丘行乃至觸親近多修學已，心向寂靜。
 Just like a bhikkhu who has practiced many practices and even has close contact, his mind becomes peaceful.
心向寂靜尊上寂靜，尊上寂靜傾向寂靜，傾向寂靜已無喜樂寂靜，寂靜正寂靜，正寂靜滅沒除。
 The heart is toward silence, respecting silence, respecting silence, leaning towards silence, leaning towards silence, there is no joy in silence, silence is silence, and silence is destroyed.
滅沒除已，有覺有觀不苦不樂捨一心。
 The cessation of destruction and selflessness, the awareness, the insight, the single mind of neither suffering nor happiness, equanimity.
若入此定者，得四支正得、緣得，覺、觀、不苦不樂捨、一心，是名非禪非禪間有覺有觀定。
 If one enters this concentration, he will obtain the four factors of right attainment, conditional attainment, awareness, contemplation, neither pain nor joy, equanimity, and single-mindedness. This is called non-Zen, non-Zen, awareness and contemplation concentration.
云何無覺有觀定？
 Why don't you realize that you have concentration?
若定離覺觀相應，不共覺生、不共住、不共滅，觀共生、共住、共滅，是名無覺有觀定。
 If concentration is independent of awareness and contemplation of correspondence, it does not mean that awareness arises, abides together, or dies together, but awareness arises, abides together, or dies together. This is called concentration without awareness.
復次無覺有觀定，若定不得，覺不正得、不緣得，觀得、正得、緣得，是名無覺有觀定。
 Again, there is no awareness of contemplation and concentration. If concentration cannot be achieved, it is felt that the attainment is not correct and does not depend on it. The contemplation, correct attainment, and predetermined attainment are called unconscious contemplation and concentration.
復次無覺有觀定，若比丘得有覺有觀有喜共味定，此比丘觀覺麁，無覺有觀定寂靜勝。
 Again, if there is no awareness of concentration, if a bhikkhu obtains concentration of awareness, awareness, joy and common taste, this bhikkhu will be aware of the concentration, and the silence of no awareness of concentration will be the best.
此比丘觀覺麁已覺寂靜，覺寂靜正寂靜，正寂靜滅沒除。
 This bhikkhu observes that the silence has been awakened, the silence is the silence, and the silence is gone.
滅沒除已，故有觀喜樂一心。
 The annihilation of the self is eliminated, so there is a single mind of contemplation and joy.
若入此定者，得四支正得、緣得，觀、喜、樂、一心，是名禪間無覺有觀定。
 If one enters this concentration, he will obtain the four branches of correct attainment, conditional attainment, contemplation, joy, joy, and single-mindedness. This is called meditation concentration without awareness.
如比丘若行、若受教、若法相、若方便、若專心用意、若思惟、若觸，得有覺有觀有喜共味定，此比丘彼行乃至觸親近多修學。
 Just like if a bhikkhu practices, receives teachings, observes the Dharma, uses expedients, concentrates his mind, contemplates, and touches, he will be able to feel, observe, enjoy, and taste together. This bhikkhu will practice and practice a lot even if he practices and practices.
如比丘行乃至觸親近多修學已，心向寂靜、尊上寂靜、傾向寂靜。
 Just like a bhikkhu who practices and practices a lot, his mind is toward silence, he respects the silence of the Supreme Being, and he is inclined towards silence.
心向寂靜尊上寂靜傾向寂靜已，覺寂靜、正寂靜、滅、沒、除。
 The mind is leaning toward silence, the supreme silence, and silence. I feel silence, pure silence, cessation, disappearance, and eradication.
覺寂靜正寂靜滅沒除已，故有觀喜樂一心。
 Feeling that silence is the end of silence, there is a single mind that contemplates joy.
若入此定[3]者，得四支正得、緣得，觀、喜、樂、一心，是名禪間無覺有觀定。
 If one enters this concentration [3], he will obtain the four factors of correct attainment, conditional attainment, contemplation, joy, joy, and single-mindedness. This is called meditation concentration without awareness.
何謂禪間？
 What is a Zen room?
是初禪二禪間，從初禪趣二禪時。
 It is the time between the first jhana and the second jhana, from the time of the first jhana to the second jhana.
復次比丘得無覺有觀有喜共味定。
 Again, the bhikkhu attained concentration without awareness, insight, joy, and common taste.
比丘觀喜麁，喜心猶有悲無喜，樂寂靜勝。
 When a bhikkhu observes the joy, his joyful heart still contains sadness but no joy, but happiness and silence are the best.
比丘觀喜麁已，喜寂靜、正寂靜、滅、沒、除。
 The bhikkhu observes that he is happy, he is happy in silence, perfect silence, cessation, disappearance and eradication.
喜寂靜正寂靜滅沒除已，故有觀無喜樂一心。
 Joyful silence is the annihilation of silence, so there is one mind that contemplates the absence of joy.
若入此定者，得三支正得、緣得，觀、無喜樂、一心，是名非禪非禪間無覺有觀定。
 If one enters this concentration, he will obtain the three factors of right attainment, conditional attainment, contemplation, joylessness, and single-mindedness. This is called non-Zen, non-Zen, non-awareness, and contemplation concentration.
如比丘若行、若受教、若法相、[4]若方便、若專心、若思惟、若觸，得無覺有觀有喜共味定。
 Just like a bhikkhu, if he practices, if he receives instruction, if he observes the Dharma, [4] if he uses expediency, if he concentrates, if he contemplates, if if he touches, he will be able to achieve concentration without awareness, with joy, and with taste.
如比丘行乃至觸，親近多修學。
 Like a bhikkhu, he practices and practices closely.
親近多修學已，心向寂靜。
 If you get close to me and practice a lot, your mind will be peaceful.
心向寂靜[5]已，尊上寂靜。
 My heart is toward silence[5], and I respect the silence.
尊上寂靜，傾向寂靜。
 Revere silence and lean toward silence.
傾向寂靜已，喜寂靜滅沒除已，故有觀無喜樂一心。
 If you lean toward silence, your joy in silence will disappear, so you have one mind that contemplates the absence of joy.
若入此定者，得三支正得、緣得，觀、無喜樂、一心，是名非禪非禪間無覺有觀定。
 If one enters this concentration, he will obtain the three factors of right attainment, conditional attainment, contemplation, joylessness, and single-mindedness. This is called non-Zen, non-Zen, non-awareness, and contemplation concentration.
復次比丘得無覺有觀無喜共味定。
 Again, the bhikkhu attains concentration without awareness, insight, joy, and common taste.
比丘觀無喜樂麁，無喜樂心猶有作不[6]苦不樂捨寂靜時。
 When a bhikkhu observes that there is no joy, the mind without joy is still in a state of tranquility without suffering or joy.
比丘觀無喜樂麁已，無喜樂寂靜寂靜正寂靜，正寂靜滅沒除。
 The bhikkhu observes that there is no joy, there is no joy, there is stillness, there is stillness, there is stillness, and there is still silence.
滅沒除已，故有觀不苦不樂捨一心。
 The annihilation of the self is eliminated, so there is a single mind that observes neither pain nor joy.
若入此定者，得[7]二支正得、緣得，不苦不樂捨、一心，是名非禪非禪間無覺有觀定。
 If one enters this concentration, he will obtain [7] the two branches of right attainment, conditional attainment, neither pain nor joy, equanimity, and single-mindedness. This is called non-Zen, non-Zen, non-awareness, and contemplation concentration.
如比丘若行、若受教、若法相、若方便、若專心、若思惟、若觸，得無覺有觀無喜樂共味定。
 Just like a bhikkhu, if he practices, if he receives teachings, if he practices the Dharma, if he uses expedients, if he concentrates, if he contemplates, and if he touches, he can achieve concentration without awareness, without joy, without joy.
如比丘行乃至觸，親近多修學。
 Like a bhikkhu, he practices and practices closely.
行乃至觸親近多修學已，心向寂靜、尊上寂靜、傾向寂靜。
 After practicing many practices and even touching them, your mind is directed towards silence, respects the silence of the Supreme Being, and is inclined towards silence.
傾向寂靜已，無喜樂寂靜、正寂靜、滅、沒、除。
 Already leaning toward silence, there is no joyful silence, true silence, cessation, disappearance, elimination.
滅沒除已故，有觀不苦不樂捨一心。
 Eliminate the dead, have a mind that is free from suffering, joy and equanimity.
若入此定者，得三支正得、緣得，觀、不苦不樂捨、一心，是名非禪非禪間無覺有觀定。
 If one enters this concentration, he will obtain the three factors of right attainment, conditional attainment, contemplation, neither suffering nor pleasure, and one mind. This is called non-Zen, non-Zen, non-awareness, and contemplation concentration.
是名無覺有觀定。
 This is called concentration without awareness.
何謂無覺無觀定？
 What is non-awareness and non-contemplation concentration?
若定離覺觀，覺觀不共生不共住不共滅，是名無覺無觀定。
 If concentration is separated from awareness and insight, awareness and insight will not co-exist, live together, or die together. This is called concentration without awareness and insight.
復次無覺無觀定，若定於覺觀不得、不正得、不緣得，是名無覺無觀定。
 Again, there is no awareness and no contemplation concentration. If the concentration is due to the lack of awareness, correct attainment, and unconditional attainment, it is called no awareness and no contemplation concentration.
[8]◎
 [8]◎
舍利弗阿毘曇論卷第十五
 Volume 15 of Sāriputta Abhidhamma
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T1548 舍利弗阿毘曇論卷/篇章 十六
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 16
舍利弗阿毘曇論卷第十六
 Volume 16 of Sāriputta Abhidamāṇī
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
 Translated by Yao, Qin, Bin, Sanzang, Tamayashe, Gongtanmojuduo, etc.
非問分道品第十之二
 The 10th and 2nd part of Fei Wen Dao Dao
◎[9]復次無覺無觀定，如比丘滅覺觀、內淨信、一心，無覺無觀定生喜樂，成就二禪行。
 ◎[9] Again, there is no awareness and no contemplation concentration, such as the monk’s awareness of extinction, inner pure faith, and one mind.
此比丘故有內淨信、喜、樂、一心，若入此定者，得四支正得緣得：
 Therefore, this bhikkhu has inner pure faith, joy, joy, and single-mindedness. If he enters this concentration, he will obtain the four factors of correct attainment:
內淨信、喜、樂、一心，是名第二禪無覺無觀定。
 Inner pure faith, joy, joy, and single-mindedness are called the second jhana, non-awareness and non-contemplation concentration.
復次比丘得有覺有觀有喜共味定，如比丘觀覺觀麁，無覺無觀定寂靜勝。
 Again, a bhikkhu can achieve samadhi with awareness, insight, joy, and common taste. Just like a bhikkhu with awareness and insight, he can achieve peace and tranquility without awareness.
比丘觀覺觀麁已，覺觀寂靜正寂靜滅沒除，滅沒除已故有內淨信、喜、樂、一心。
 The bhikkhu observes that the silence has been destroyed, and the inner peace, joy, joy, and single mind have been eliminated.
若入此定者，得四支正得緣得：
 If one enters this concentration, he will obtain the four factors of right attainment:
內淨信、喜、樂、一心，是名第二禪無覺無觀定。
 Inner pure faith, joy, joy, and single-mindedness are called the second jhana, non-awareness and non-contemplation concentration.
如比丘若行，若受教、若法相，若方便、若專心、若思惟、若觸，得有覺有觀有喜共味定。
 Just like a bhikkhu, if he practices, if he receives instruction, if he observes the Dharma, if he uses expedients, if he concentrates, if he contemplates, and if he touches, he will be able to feel, observe, enjoy, and taste concentration.
如比丘行乃至觸，親近多修學，修學已心向寂靜、尊上寂靜、傾向寂靜，傾向寂靜已覺觀寂靜正寂靜滅沒除，滅沒除已[1]故有內淨信、喜、樂、一心。
 Just like a bhikkhu practicing and touching, getting close to him and practicing a lot, he has trained his mind towards silence, respects the silence of the Supreme Being, and is leaning towards silence. He is leaning towards silence and is aware of the silence. The silence has been eliminated. The disappearance has been eliminated. [1] Therefore, there is inner pure faith, joy, Happy, single-minded.
若入此定者，得四支正得緣得：
 If one enters this concentration, he will obtain the four factors of right attainment:
內淨信、喜、樂、一心，是名第二禪無覺無觀定。
 Inner pure faith, joy, joy, and single-mindedness are called the second jhana, non-awareness and non-contemplation concentration.
復次比丘得無覺無觀有喜共味定，比丘觀喜麁，喜心猶有悲，無喜樂寂靜勝。
 Again, a bhikkhu achieves concentration without feeling or contemplating joy and a common taste. When a bhikkhu observes joy, his joyful heart still has sadness. There is no joy, but silence is the best.
比丘觀喜麁已，喜寂靜正寂[2]靜滅沒除，滅沒除已故[3]有內淨信、無喜樂、一心。
 The bhikkhu observes that he is happy and calm, and he is happy and peaceful. [2] Silence is not eliminated, and the disappearance is not eliminated. [3] There is inner pure faith, no joy, and one mind.
此入初禪捨心，不及入第三禪定捨心。
 The equanimity that enters the first jhana is not as good as the equanimity that enters the third jhana.
若入此定者，得三支正得緣得：
 If one enters this concentration, he will obtain the three factors of right attainment:
內淨信、無喜樂、一心，是名禪間無覺無觀定。
 Having inner pure faith, no joy, and one mind is called meditation without awareness or contemplation.
[4]第二第三禪間，從二禪趣三禪。
 [4] Between the second and third Zen, start from the second Zen to the third Zen.
復次比丘得無覺無觀無喜樂共味定，比丘觀無喜樂麁，無喜樂心猶有作，不苦不樂捨寂靜勝。
 Again, the bhikkhu attains the concentration of no consciousness, no contemplation, and no joy. The bhikkhu observes the absence of joy. The mind without joy is still active, and the tranquility without suffering or joy is the best.
比丘觀無喜樂麁已，無喜樂寂靜正寂靜滅沒除，滅沒除已故有內淨信、不苦不樂捨、一心。
 The bhikkhu observes that there is no joy, no joy, silence, peace and tranquility are eliminated, and the inner pure faith, non-suffering, non-pleasure, and single-mindedness are eliminated.
若[5]入此定者，得三支正得緣得：
 If [5] one enters this samadhi, he will obtain the three factors of right attainment:
內淨信、不苦不樂捨、一心，是名非禪非禪間無覺無觀定。
 Inner pure faith, neither suffering nor joy, and one mind are called non-Zen, non-Zen, non-awareness and non-contemplation concentration.
如比丘若行、若受教、若法相，若方便、若專心、若思惟、若觸，得無覺無觀無喜樂共味定。
 Just like a bhikkhu, if he practices, if he receives teachings, if he observes the Dharma, if he uses expediency, if he concentrates, if he contemplates, if if he touches, he will achieve samadhi without awareness, without insight, without joy, and with a common taste.
如比丘行乃至觸，親近多修學，多修學已心向寂靜，心向寂靜尊上寂靜、尊上寂靜傾向寂靜，傾向寂靜已喜樂寂靜正寂靜滅沒除，滅沒除已故有內淨信、不苦不樂捨、一心，是名非禪非禪間無覺無觀定。
 Just like a bhikkhu who practices and touches, gets close to and practices a lot, practices a lot, his heart is turned to silence, his heart is turned to silence, respecting the silence of the Lord, respecting the silence of the Lord, leaning towards silence, leaning towards silence, rejoicing in silence, righteous silence, disappearing, destroying, destroying the inner pure faith of the past. , neither suffering nor happiness, and one mind, this is called non-Zen, non-Zen, non-awareness and non-contemplation concentration.
復次比丘離喜捨行、念正智、身受樂，如諸聖人解捨念樂行，成就三禪行。
 Again, a bhikkhu leaves the practice of joy and equanimity, maintains correct mindfulness, and experiences happiness in the body, just like the saints who practice equanimity, mindfulness, and joy, and achieve the three Zen practices.
比丘故有共味定、捨、念正智、無喜樂、一心，若入此定者，得五支正得緣得：
 Therefore, a bhikkhu has the common tastes of concentration, equanimity, right mindfulness, wisdom, joylessness, and single-mindedness. If one enters this concentration, he will obtain the five factors of right attainment:
共味、捨、念正智、無喜樂、一心，是名第三禪無覺無觀定。
 Shared taste, equanimity, correct mindfulness, no joy, and single-mindedness are called the third jhana without awareness and concentration.
如比丘若行、若受教、若法相，若方便、若專心、若思惟、若觸，得無覺無觀有喜[6]樂共味定。
 Just like a bhikkhu, if he practices, if he receives teachings, if he observes the Dharma, if he uses expediency, if he concentrates, if he contemplates, if if he touches, he will be able to achieve blissful concentration without awareness or observation [6].
如比丘行乃至觸，親近多修學，多修學已心向寂靜、尊上寂靜、傾向寂靜，傾向寂靜已喜寂靜正寂靜滅沒除，滅沒除已，故有共味、捨、念正智、無喜樂、一心。
 Just like a monk who practices and touches, gets close to and practices a lot, practices a lot, his mind is towards silence, he respects the silence of the Supreme Being, he is leaning towards silence, he is leaning towards silence and he is happy with silence. Right silence is not eliminated, and it is eliminated. Therefore, there is common taste, equanimity, right mindfulness and wisdom. Joyless and single-minded.
若入此定者，得五支正得緣得：
 If one enters this concentration, he will obtain the five factors of right attainment:
共味、捨、念正智、無喜樂、一心，是名第三禪無覺無觀定。
 Shared taste, equanimity, correct mindfulness, no joy, and single-mindedness are called the third jhana without awareness and concentration.
復次比丘得無覺無觀無喜[＊]樂共味定，如比丘觀無喜樂麁，無喜樂心猶有作，不苦不樂捨寂靜勝。
 Again, a bhikkhu attains the concentration of no awareness, no contemplation, no joy [*] and a common taste of happiness, just like a bhikkhu contemplating no joy, the mind without joy is still active, and the tranquility without suffering or joy is the best.
比丘觀無喜樂麁已，無喜樂寂靜正寂靜滅沒除，滅沒除已捨、念正智、一心，此人出息入息滅。
 A bhikkhu observes that there is no joy, no joy, silence, silence, and cessation. There is no cessation of equanimity, mindfulness, wisdom, and single-mindedness. This person's out-breath and in-breath cease.
不及入第四禪者、若入此定者，得四支正得緣得：
 If you are not able to enter the fourth jhana, if you enter this concentration, you will obtain the four factors of correct attainment:
不苦不樂、捨、念正智、一心，是名禪間無覺無觀定。
 Neither suffering nor happiness, equanimity, correct mindfulness and wisdom, and single-mindedness are called the non-awareness and non-contemplation concentration in Zen.
第三第四禪間，從三禪趣第四禪。
 Between the third and fourth dharma, from the third dharma to the fourth dharma.
如比丘若行、若受教、若法相，若方便、若專心、若思惟、若觸，得無覺無觀無喜樂共味定。
 Just like a bhikkhu, if he practices, if he receives teachings, if he observes the Dharma, if he uses expediency, if he concentrates, if he contemplates, if if he touches, he will achieve samadhi without awareness, without insight, without joy, and with a common taste.
比丘行乃至觸，親近多修學，多修學已心向寂靜、尊上寂靜、傾向寂靜，傾向寂靜已無喜樂寂靜正寂靜滅沒除，滅沒除已有不苦不樂、捨、念正智、一心，此人出息入息滅。
 Bhikkhu practices to the point of contact, gets close to him and practices a lot. After practicing a lot, he has turned his mind towards silence, respected the silence of the Supreme Being, and leaned towards silence. When leaning towards silence, there is no joy anymore. Silence, the right silence, is gone. When it is gone, there is no suffering, no happiness, equanimity, right mindfulness, and wisdom. With one mind, this person’s out-breath and in-breath cease.
不及入第四禪者、若入此定者，得四支正得緣得：
 If you are not able to enter the fourth jhana, if you enter this concentration, you will obtain the four factors of correct attainment:
不苦不樂、捨、念正智、一心，是名禪間無覺無觀定。
 Neither suffering nor happiness, equanimity, correct mindfulness and wisdom, and single-mindedness are called the non-awareness and non-contemplation concentration in Zen.
第三第四禪間，從第三禪趣第四禪。
 The third and fourth jhānas are from the third jhāna to the fourth jhāna.
復次比丘斷苦斷樂，先滅憂喜，不苦不樂捨念淨，成就四禪行。
 Again, a monk cuts off suffering and happiness, first eliminates sorrow and joy, purifies thoughts of neither suffering nor happiness, and achieves the four Zen practices.
如比丘[7]有喜不苦不樂、捨、念淨、一心。
 For example, a bhikkhu [7] has joy, neither pain nor pleasure, equanimity, pure thoughts, and one mind.
若入此定者，得四支正得緣得：
 If one enters this concentration, he will obtain the four factors of right attainment:
不苦不樂、捨、念淨、一心，是名第四禪無覺無觀定。
 Neither pain nor pleasure, equanimity, pure mindfulness, and single-mindedness are called the fourth jhana, without awareness or contemplation.
復次比丘得無覺無觀無喜樂共味定，比丘觀無喜樂麁，無喜樂心猶有作，不苦不樂捨寂靜勝。
 Again, the bhikkhu attains the concentration of no awareness, no contemplation, and no joy. The bhikkhu contemplates no joy. The mind without joy is still active. There is no suffering, no joy, and silence.
比丘觀無喜樂麁已，無喜樂寂靜正寂靜滅沒除，滅沒除已故有不苦不樂、捨、念淨、一心。
 The bhikkhu observes that there is no joy, no joy, silence, peace and tranquility are eliminated, and the past existence of neither suffering nor happiness, equanimity, pure thoughts, and single mind is eliminated.
若入此定者，得四支正得緣得：
 If one enters this concentration, he will obtain the four factors of right attainment:
不苦不樂、捨、念淨、一心，是名第四禪無覺無觀定。
 Neither pain nor pleasure, equanimity, pure mindfulness, and single-mindedness are called the fourth jhana, without awareness or contemplation.
如比丘若行、若受教、若法相，若方便、若專心、[8]若思惟、若觸，得無覺無觀無喜樂共味定。
 Just like a bhikkhu, if he practices, if he receives instruction, if he observes the Dharma, if he uses expediency, if he concentrates, [8] if he contemplates, and if he touches, he can achieve samadhi without awareness, without contemplation, without joy, and with a common taste.
如比丘行乃至觸，親近多修學，多修學已心向寂靜、尊上寂靜、傾向寂靜，傾向寂靜已無喜樂寂靜正寂靜滅沒除，滅沒除已有不苦不樂、捨、念淨、一心。
 Just like a bhikkhu who practices and reaches contact, gets close to him and practices a lot. After practicing a lot, his mind has turned towards silence, respecting the silence of the Supreme Being, and leaning towards silence. When leaning towards silence, there is no joy anymore. Silence, the true silence, has disappeared. After it has been eliminated, there is no suffering, no happiness, equanimity, and pure thoughts. , one heart.
若入此定者，得四支正得緣得：
 If one enters this concentration, he will obtain the four factors of right attainment:
不苦不樂、捨、念淨、一心，是名第四禪無覺無觀定。
 Neither pain nor pleasure, equanimity, pure mindfulness, and single-mindedness are called the fourth jhana, without awareness or contemplation.
復次比丘離一切色想、滅瞋恚想，不思惟若干想，成就無邊空處行。
 Again, a bhikkhu is free from all thoughts of color, thoughts of annihilation of anger and anger, does not think about a few thoughts, and achieves the practice of boundless space.
如比丘有空處想、不苦不樂捨、一心，若入此定者，得三支正得緣得：
 For example, if a bhikkhu has an empty place to think, no pain, no pleasure, and one mind, if he enters this concentration, he will obtain the three factors of right attainment:
空處想不苦不樂、捨、一心。
 Empty space means neither suffering nor happiness, equanimity, and single-mindedness.
是名空處無覺無觀定。
 This is called empty space without awareness and concentration.
復次比丘離一切空處想，成就無邊識處行。
 Again, a bhikkhu leaves all thoughts of emptiness and achieves boundless consciousness.
如比丘有識處想、不苦不樂捨、一心。
 Just like a bhikkhu, he has consciousness and thinks, neither suffering nor joy, and his mind is single.
若入此定者，得三支正得緣得：
 If one enters this concentration, he will obtain the three factors of right attainment:
識處想不苦不樂、捨、一心，是名識處無覺無觀定。
 Thinking of neither pain nor pleasure, equanimity, and single-mindedness at the place of consciousness is called concentration without awareness or contemplation at the place of consciousness.
復次比丘離一切識處想，成就無所有處行。
 Again, a bhikkhu thinks away from all consciousness and achieves nothingness.
如比丘有無所有處想不苦不樂、捨、一心。
 For example, a bhikkhu has no possessions, no suffering, no happiness, equanimity, and single-mindedness.
若入此定者，得三支正得緣得，無所有處想、不苦不樂捨、一心，是名不用處無覺無觀定。
 If one enters this concentration, he will obtain the three factors of correct attainment: no thought of any place, no suffering, no joy, and one mind.
復次比丘離一切不用處，成就非想非非想處行。
 Again, a bhikkhu should stay away from all useless things and achieve the conduct of neither thinking nor non-thinking.
如比丘有非想非非想處想、不苦不樂捨、一心。
 For example, a bhikkhu has the idea of ​​neither thinking nor non-thinking, neither suffering, nor joy, nor equanimity, but one mind.
若入此定者，得三支正得緣得：
 If one enters this concentration, he will obtain the three factors of right attainment:
非想非非想處想不苦不樂、捨、一心。
 Thinking about neither suffering nor happiness, equanimity, single-mindedness.
是名非想非非想處無覺無觀定。
 This is called non-perception, non-perception, no awareness and no concentration.
何謂空定？
 What is empty concentration?
如比丘，一切法、若一處法，思惟空、知空、解空、受空。
 Just like a bhikkhu, all dharmas are emptiness in one place: thinking about emptiness, knowing emptiness, understanding emptiness, and receiving emptiness.
以何義空？
 Why is it meaningless?
以我空，我所亦空。
 If I am empty, what I am is also empty.
如是不放逸觀，得定心住正住，是名空定。
 If you don't let your mind wander, you will be able to stay calm and upright. This is called empty concentration.
復次空定六空：
 Repeat the empty space and determine the six empty spaces:
內空、外空、內外空、空空、大空、第一義空。
 Inner emptiness, outer emptiness, inner and outer emptiness, emptiness, great emptiness, the first meaning of emptiness.
何謂內空？
 What is inner space?
如比丘，一切內法、若一處內法，思惟空、知空、解空、受空。
 Just like a bhikkhu, if all inner dharmas are in one place, thinking about emptiness, knowing emptiness, understanding emptiness, and receiving emptiness.
以何義空？
 Why is it meaningless?
以我空，我所亦空，常空、不變易空。
 If I am empty, everything I am is also empty. It is always empty and does not change.
如是不放逸觀，得定心住正住，是名內空。
 If you don't let your mind wander, you can stay calm and upright. This is called inner emptiness.
何謂外空？
 What is outer space?
如比丘，一切外法、若一處外法，思惟空、知空、解空、受空。
 Just like a bhikkhu, all external dharmas are emptiness in just one place. Thought is emptiness, knowledge is emptiness, interpretation is emptiness, and experience is emptiness.
以何義空？
 Why is it meaningless?
以我空，我所亦[1]空。
 If I am empty, what I am is also [1] empty.
如是不放逸觀，得定心住正住，是名外空。
 If you don't let your mind wander, you can stay calm and upright. This is called outer space.
云何內外空？
 Why are the clouds empty inside and outside?
如比丘，一切內外法、若一處內外法，思惟空、知空、解空、受空。
 Just like a bhikkhu, all internal and external dharmas, if there is one internal and external dharma, are emptiness in thought, emptiness in knowledge, emptiness in interpretation, and emptiness in acceptance.
以何義空？
 Why is it meaningless?
以我空，我所亦[＊]空。
 If I am empty, what I am is [*] empty.
如是不放逸觀，得定心住正住，是名內外空。
 If you don't let your mind wander, you can stay calm and upright. This is called internal and external emptiness.
何謂空空？
 What is emptiness?
如比丘成就空定行，比丘思惟空、知空、解空、受空。
 For example, if a bhikkhu achieves emptiness concentration, a bhikkhu contemplates emptiness, knows emptiness, understands emptiness, and receives emptiness.
以何義空？
 Why is it meaningless?
以我空，我所亦空，常空、不變易空。
 If I am empty, everything I am is also empty. It is always empty and does not change.
如是不放逸觀，得[2]空定心住正住，是名空空。
 If you don't let your mind wander, you can achieve [2] emptiness, concentration, and upright dwelling. This is called emptiness.
何謂大空？
 What is the void?
如比丘，一切法思惟空、知空、解空、受空。
 Like a bhikkhu, all dharmas contemplate emptiness, know emptiness, understand emptiness, and receive emptiness.
以何義空？
 Why is it meaningless?
以我空，我所亦空。
 If I am empty, what I am is also empty.
如是不放逸觀，得定心住正住，是名大空。
 If you don't let your mind wander, you can stay calm and upright. This is called great emptiness.
何謂第一義空？
 What is the first meaning of emptiness?
第一謂涅槃。
 The first is Nirvana.
如比丘思惟涅槃空、知空、解空、受空。
 For example, a monk contemplates the emptiness of Nirvana, knows emptiness, understands emptiness, and receives emptiness.
以何義空？
 Why is it meaningless?
以我空，我所亦空，常空、不變易空。
 If I am empty, everything I am is also empty. It is always empty and does not change.
如是不放逸觀，得定心住正住，是名第一義空。
 If you do not let your mind wander, you will be able to stay calm and upright. This is the first meaning of emptiness.
如是六空，是名空定。
 Such six emptinesses are called emptiness.
何謂無相定？
 What is phaseless concentration?
除空定，若餘定，以聖涅槃為境界，是名無相定。
 In addition to empty concentration, if there is remaining concentration, taking holy nirvana as the state, this is called phaseless concentration.
復次無相定，行有相、涅槃無相。
 Again, there is no phase, there is phase, there is phase, and Nirvana has no phase.
行有三相，生、住、滅；
 Actions have three characteristics: birth, abiding, and cessation;
涅槃無三相，不生、不住、不滅。
 Nirvana has no three characteristics: no birth, no abiding, and no death.
如是行有相、涅槃無相，涅槃是寂滅、是舍宅、是救護、是燈明、是依止、是不終沒、是歸趣、是無燋熱、是無憂惱、是無憂悲苦惱及餘諸行。
 Such actions have signs, and Nirvana has no signs. Nirvana is peace, home, salvation, light, refuge, immortality, return, no heat, no worries, no worries. Sadness, suffering, and other behaviors.
思惟涅槃得定心住正住，是名無相定。
 Thinking about Nirvana leads to abiding in concentration, which is called phaseless concentration.
何謂無願定？
 What is no-will concentration?
除空定，若餘定，以聖有為為境界，是名無願定。
 In addition to the concentration of emptiness, if there is still concentration, taking the holy existence as the realm is called the concentration without willing.
復次無願定，願有二種：
 There are two types of vows:
愛著、見著。
 Love and see.
比丘思惟行苦、患、癰、箭、著、味，依緣壞法、不定、不足、可壞、眾苦，不思惟空無我，得定心住正住。
 A bhikkhu thinks about the suffering, troubles, carbuncles, arrows, sticks, and tastes, and depends on the condition of the bad dharma, uncertainty, insufficiency, destructibility, and all the sufferings. He does not think about the emptiness and self, and can stay in the right mind.
比丘愛斷見斷，此定能斷愛見，是[3]名無願定。
 A bhikkhu can cut off love and view. This concentration can cut off love and view. This is called [3] the concentration of no will.
何謂四念處？
 What are the four foundations of mindfulness?
如比丘，內身觀身行勤念正智、[4]調希望世[5]憂；
 Like a bhikkhu, he meditates on his body, conducts his actions diligently, thinks with correct wisdom, [4] and regulates his hopes and sorrows in the world [5];
外身觀身行勤念正智、[＊]調希望世[＊]憂；
 Observe the body's external appearance, be diligent in thinking, and have correct wisdom, [*] regulate the world's hopes and [*] worries;
內外身觀身行勤念正智、[＊]調希望世[＊]憂。
 Observe the inner and outer body, diligently think about the body and conduct it with correct wisdom, [*] regulate the hope and [*] worries in the world.
受、心、法亦如是。
 The same is true for feelings, mind, and dharmas.
是名四念處。
 It is called the Four Foundations of Mindfulness.
何謂四正斷？
 What are the four correct judgments?
如比丘，惡不善法未生欲令不生，起欲自勉勝進，攝心正斷；
 Just like a bhikkhu, if evil and unwholesome dharmas have not arisen, desires will not arise. When desires arise, they will overcome and progress by themselves, and the mind will be corrected;
惡法已生欲令斷，起欲自勉勝進，攝心正斷；
 When evil dharma has arisen, the desire is to be stopped; when the desire arises, it is self-motivated to overcome it, and the mind is corrected to stop it;
善法未生欲令生，起欲自勉勝進，攝心正斷；
 Before the good dharma has arisen, desire will cause it to arise. When desire arises, you will strive to overcome it and advance, and your mind will be corrected;
善法[6]已生欲令住，具足修不忘廣大增長，起欲自勉勝進，攝心正斷。
 The good Dharma [6] has arisen and makes the desire to abide, it has been cultivated well and does not forget the vast growth, the desire has arisen to overcome and advance by itself, and the mind has been corrected.
是名四正斷。
 This is called the four correct judgments.
何謂四神足？
 What are the four divine feet?
如比丘，斷行成就修神足，精進定、心定、念定、慧定斷行成就修神足，是名四神足。
 For example, a bhikkhu can achieve the cultivation of divine feet by breaking up the conduct. The cultivation of divine feet can be accomplished by diligent concentration, mental concentration, mindfulness concentration and wisdom concentration. These are called the four divine feet.
四[7]禪如禪品所說。
 Four [7] Zen is as described in Zen Pin.
何謂四無量？
 What are the four immeasurables?
慈、悲、喜、捨。
 Kindness, compassion, joy, and equanimity.
何謂慈？
 What is kindness?
如比丘，思惟眾生樂、知樂、解樂、受樂。
 Like a monk, he thinks about the happiness of all living beings, knows happiness, understands happiness, and receives happiness.
或有眾生曾侵惱比丘，比丘於是眾生心障礙、不清淨、不親近、不解。
 Perhaps there are sentient beings that have offended the bhikkhu, and the bhikkhu then has obstacles in his mind, is not pure, does not get close to them, and does not understand them.
比丘如是思惟：
 The bhikkhu thought thus:
眾生已侵惱我。
 Living beings have invaded me.
眾生雖侵損我，我法不應報，我若瞋惱眾生則為自損。
 Even if sentient beings harm me, my law should not repay me. If I annoy sentient beings, I will be doing harm to myself.
他已侵惱我，若我還報，自損甚彼。
 He has offended me, and if I retaliate, I will do more harm than good to him.
比丘如是思惟已，於眾生堪忍，除滅瞋惱，心思惟欲令眾生樂、知樂、解樂、受樂。
 Having thought in this way, a bhikkhu can bear with all sentient beings, eliminate anger and anger, and think in his mind to make all sentient beings happy, know happiness, understand happiness, and receive happiness.
或有眾，生先未曾侵惱比丘，今侵惱。
 Perhaps there are people who have not harassed the bhikkhu before, but now they are harassing him.
比丘於眾生心障礙、不清淨，不親近、不解。
 A bhikkhu's mind is obstructed and impure towards all sentient beings, and he does not get close to or understand them.
比丘如是思惟：
 The bhikkhu thought thus:
眾生先未曾侵惱我，今現侵惱。
 Living beings have never bothered me before, but now they are bothering me.
眾生雖現侵惱我，或是我宿業報，非我能遮，我若瞋惱眾生則為自損。
 Even if sentient beings appear to intrude upon me or bring about the retribution of my past karma, I cannot cover it up. If I angrily annoy sentient beings, I will be doing my own harm.
他已侵我，若我還報自損甚彼。
 He has invaded me. If I retaliate, I will do more harm than good to him.
比丘如是思惟已，於眾生堪忍，除滅瞋惱心，思惟欲令眾生樂、知樂、解樂、受樂。
 Having thought about it in this way, a bhikkhu can bear with all sentient beings, eliminate anger and anger, and think about making all living beings happy, knowing happiness, understanding happiness, and receiving happiness.
或有眾生，先未曾侵惱比丘、今不侵惱，當欲侵惱。
 There may be sentient beings who have not offended the bhikkhu before and are not offending him now, but they may want to do so.
比丘於眾生心障礙、不清淨，不親近、不解。
 A bhikkhu's mind is obstructed and impure towards all sentient beings, and he does not get close to or understand them.
比丘如是思惟：
 The bhikkhu thought thus:
眾生先未曾侵惱我，今不侵惱，當欲侵惱我。
 Sentient beings have not invaded me before, and they will not invade me now, but they should try to invade me.
眾生雖當欲侵惱，或不作、或因緣不集，我若瞋惱眾生則為自損。
 Although sentient beings want to invade and annoy them, but they may not do so, or the causes and conditions do not come together, if I angrily annoy sentient beings, I will be doing my own harm.
他雖欲侵惱我，若我還報自損甚彼。
 Although he wants to invade and annoy me, if I retaliate he will do me harm.
比丘如是思惟已，於眾生堪忍，除滅瞋惱心，思惟欲令眾生樂、知樂、解樂、受樂。
 Having thought about it in this way, a bhikkhu can bear with all sentient beings, eliminate anger and anger, and think about making all living beings happy, knowing happiness, understanding happiness, and receiving happiness.
或有眾生，先未曾侵惱比丘、今不侵惱、當不侵惱，先未曾[8]侵我愛喜適意者，今現侵惱我愛喜適意者。
 There may be sentient beings who have not offended the bhikkhu before, but they do not offend them now. They should not offend them. They did not offend my love, joy, and pleasure before, but now they are offending my love, joy, and pleasure.
比丘於眾生心障礙、不清淨、不親近、不解。
 A bhikkhu's heart is obstructed, impure, not close to, and does not understand all sentient beings.
比丘如是思惟：
 The bhikkhu thought thus:
眾生先未曾侵惱我、今不侵惱、當不侵惱，我所愛喜適意者曾侵惱。
 Living beings have not disturbed me before, they will not disturb me now, and they should not disturb me. Those whom I love, like, and agree with have disturbed me.
眾生雖侵惱我愛喜適意者，我不應侵惱彼，我若瞋惱眾生則為自損。
 Even if sentient beings annoy those whom I love, please, and please, I should not intrude on them. If I am angry and annoy sentient beings, I will be doing my own harm.
他已侵惱，若我還報自損甚彼。
 He has invaded me, and if I retaliate, I will do more harm than good to him.
比丘如是思惟已，於眾生堪忍，除滅瞋惱心，思惟欲令眾生樂、知樂、解樂、受樂。
 Having thought about it in this way, a bhikkhu can bear with all sentient beings, eliminate anger and anger, and think about making all living beings happy, knowing happiness, understanding happiness, and receiving happiness.
或有眾生，先未曾侵惱比丘、今不侵惱、當不侵惱，先未曾侵惱我愛喜適意者，今現侵惱我愛喜適意者。
 There may be sentient beings who have not offended the bhikkhu before, but they will not offend them now, and they should not offend them. They have not offended those who love, like, and please me, but now they are offending those who love, please, and please me.
比丘於眾生心障礙、不清淨、不親近、不解。
 A bhikkhu's heart is obstructed, impure, not close to, and does not understand all sentient beings.
比丘如是思惟：
 The bhikkhu thought thus:
眾生先未曾侵我、今不侵、當不侵，我愛喜適意者先未曾侵，我愛喜適意者今現[＊]侵。
 Living beings have not invaded me before, they will not invade me now, and they should not invade me. Those who I love, please, and have my own will have not invaded before, and those who I love, please, and have my own will will invade me now [*].
眾生雖侵我愛喜適意者，或是宿業報，非我能遮他宿業，我若瞋惱眾生則為自損。
 Even if sentient beings infringe upon my love, joy, and pleasure, or bring about the retribution of their past karma, I cannot cover up their karma. If I anger and annoy sentient beings, I will be doing my own harm.
他以侵我，我若還報自損甚於彼。
 If he invades me, if I retaliate, I will do more harm to myself than he does.
比丘如是思惟已，於眾生堪忍，除滅瞋惱心，思惟欲令眾生樂、知樂、解樂、受樂。
 Having thought about it in this way, a bhikkhu can bear with all sentient beings, eliminate anger and anger, and think about making all living beings happy, knowing happiness, understanding happiness, and receiving happiness.
或有眾生，先未曾侵惱比丘、今不侵惱、當不侵惱，若我愛喜適意者，先未曾侵惱、今不侵惱，若我愛喜適意者，當欲侵惱。
 Perhaps there are sentient beings who have not disturbed the bhikkhu before. Now they will not be disturbed. I should not be disturbed. If I love and like those who are suitable for me, I have not been disturbed before and will not be disturbed now. If I love and like those who are suitable for me, I should want to disturb them.
比丘於眾生心障礙、不清淨、不親近、不解。
 A bhikkhu's heart is obstructed, impure, not close to, and does not understand all sentient beings.
比丘如是思惟：
 The bhikkhu thought thus:
眾生先[1]未曾侵惱我、今不侵惱、當不侵惱。
 Living beings [1] have never invaded me before. They will not invade me now, and they should not invade me anymore.
若我[2]愛喜適意者，[3]先未曾侵惱、今不侵惱。
 If I [2] love those who are happy and agreeable, [3] I have never been troubled before, and I will not be troubled now.
若我愛喜適意者，當欲侵惱。
 If I love those who are happy and agreeable, I will want to invade and trouble them.
眾生雖欲侵惱我愛喜適意者，或不作、或因緣不集，我若瞋惱眾生則為自損。
 Although sentient beings want to intrude upon my love, joy, and pleasure, they may not do so, or the causes and conditions do not come together. If I become angry and annoy sentient beings, it will be self-inflicted harm.
他已侵惱，[4]我若還報自損甚彼。
 He has invaded and angered me, [4] if I retaliate, I will do more harm than good to him.
比丘如是思惟已，於眾生堪忍，除滅瞋惱心，思惟欲令眾生樂、知樂、解樂、受樂。
 Having thought about it in this way, a bhikkhu can bear with all sentient beings, eliminate anger and anger, and think about making all living beings happy, knowing happiness, understanding happiness, and receiving happiness.
或有眾生，先未曾侵惱比丘、今不侵惱、當不侵惱。
 There may be sentient beings who have not offended the bhikkhu before, but they will not offend him now, and they should not offend him.
若我愛喜適意者，先未曾侵惱、今不曾侵惱、當不曾侵惱。
 If I love those who are happy and agreeable, I have never been troubled before, I am not troubled now, and I should not be troubled.
若我不愛喜適意者，已曾利益。
 If I do not love those who are happy and agreeable, I have already benefited.
比丘於眾生心障礙、不清淨、不親近、不解。
 A bhikkhu's heart is obstructed, impure, not close to, and does not understand all sentient beings.
比丘如是思惟：
 The bhikkhu thought thus:
眾生先未曾侵惱我、今不侵惱、當不侵惱。
 Living beings have never bothered me before. They will not bother me now, and they should not bother me anymore.
若我[5]愛喜適意者，先未曾侵惱、今不[6]曾侵惱、當不侵惱。
 If I [5] love those who are happy and agreeable, I have never been troubled before, and now [6] I have not been troubled, so I should not be troubled.
若我不愛喜適意者，已曾利益。
 If I do not love those who are happy and agreeable, I have already benefited.
若眾生雖已利益我不愛喜適意者，我不應侵惱彼，我若瞋惱眾生則為自損。
 If sentient beings have benefited me but I do not like or like them, I should not intrude upon them. If I become angry and annoy sentient beings, I will be doing my own harm.
[7]他已損我，我若還報自損甚彼。
 [7] He has harmed me. If I retaliate, I will harm myself even more.
比丘如是思惟已，於眾生堪忍，除滅瞋惱心，思惟欲令眾生樂、知樂、解樂、受樂。
 Having thought about it in this way, a bhikkhu can bear with all sentient beings, eliminate anger and anger, and think about making all living beings happy, knowing happiness, understanding happiness, and receiving happiness.
或有眾生，先未曾侵惱比丘、今不侵惱、當不侵惱。
 There may be sentient beings who have not offended the bhikkhu before, but they will not offend him now, and they should not offend him.
若我愛喜適意者，先未曾侵惱、今不侵惱、當不侵惱。
 If I love those who are happy and agreeable, I have never interfered with them before, I will not interfere with them now, and I should not interfere with them.
若我不愛喜適意者，先未曾利益。
 If I don't love those who like what I like, I won't benefit at all.
若我不愛喜適意者，今利益。
 If I don't love those who are happy and agreeable, I will benefit from it now.
比丘於眾生心障礙、不清淨、不親近、不解。
 A bhikkhu's heart is obstructed, impure, not close to, and does not understand all sentient beings.
比丘如是思惟：
 The bhikkhu thought thus:
眾生先未曾侵惱我、今不侵惱、當不侵惱。
 Living beings have never bothered me before. They will not bother me now, and they should not bother me anymore.
若我愛喜適意者，先未曾侵惱、今不侵惱、當不侵惱。
 If I love those who are happy and agreeable, I have never interfered with them before, I will not interfere with them now, and I should not interfere with them.
若我不愛喜適意者，先未曾利益。
 If I don't love those who like what I like, I won't benefit at all.
若我不愛喜適意者，今利益。
 If I don't love those who are happy and agreeable, I will benefit from it now.
眾生雖利益我不愛喜適意者，或是宿業報，非我能遮他宿業報，我若瞋惱眾生則為自損。
 Although sentient beings benefit me, I do not like those who please me, or they may suffer the retribution of their past karma. I cannot cover up the retribution of their past karma. If I am angry and annoy all living beings, it will be my own harm.
他已損我，我若還報自損甚彼。
 He has harmed me. If I retaliate, I will harm myself even more.
比丘如是思惟已，於眾生堪忍，除滅瞋惱心，思惟欲令眾生樂、知樂、解樂、受樂。
 Having thought about it in this way, a bhikkhu can bear with all sentient beings, eliminate anger and anger, and think about making all living beings happy, knowing happiness, understanding happiness, and receiving happiness.
或有眾生，先未曾侵惱比丘、今不侵惱、當不侵惱。
 There may be sentient beings who have not offended the bhikkhu before, but they will not offend him now, and they should not offend him.
若我愛喜適意者，先未曾侵惱、今不侵惱、當不侵惱。
 If I love those who are happy and agreeable, I have never interfered with them before, I will not interfere with them now, and I should not interfere with them.
若我不愛喜適意者，先未曾利益、今不利益。
 If I do not love those who are happy and agreeable, I have not benefited before and will not benefit now.
若我不愛喜適意者，當欲利益。
 If I do not love those who please me, I should desire benefits.
比丘於眾生心障礙、不清淨、不親近、不解。
 A bhikkhu's heart is obstructed, impure, not close to, and does not understand all sentient beings.
比丘如是思惟：
 The bhikkhu thought thus:
眾生先未曾侵惱我、今不侵惱、當不侵惱。
 Living beings have never bothered me before. They will not bother me now, and they should not bother me anymore.
若我愛喜適意者，先未曾侵惱、[8]今不侵惱、當不侵惱。
 If I love those who are happy and agreeable, I have never interfered with them before, [8] I will not interfere with them now, and I should not interfere with them.
若我不愛喜適意者，先未曾利益、今不利益，當欲利益。
 If I do not love those who are happy and agreeable, I have never benefited before, and I am not benefiting now, but I should want to benefit.
若我不愛喜適意者，當欲利益。
 If I do not love those who please me, I should desire benefits.
眾生雖欲利益我不愛喜適意者，或不作、或因緣不集，我若瞋惱眾生則為自損。
 Although I want to benefit sentient beings, I don't like or like them, or I don't do them, or the causes and conditions don't come together. If I become angry and annoy all sentient beings, I will be doing my own harm.
他已損我，我若還報自損甚彼。
 He has harmed me. If I retaliate, I will harm myself even more.
比丘如是思惟已，於眾生堪忍，除滅瞋惱心，思惟欲令眾生樂、知樂、解樂、受樂。
 Having thought about it in this way, a bhikkhu can bear with all sentient beings, eliminate anger and anger, and think about making all living beings happy, knowing happiness, understanding happiness, and receiving happiness.
或有眾生，先未曾侵惱比丘、今不侵惱、當不侵惱。
 There may be sentient beings who have not offended the bhikkhu before, but they will not offend him now, and they should not offend him.
若我愛喜適意者，先未曾侵惱、今不侵惱、當不侵惱。
 If I love those who are happy and agreeable, I have never interfered with them before, I will not interfere with them now, and I should not interfere with them.
若我不愛喜適意者，先未曾利益、今不利益、當不利益。
 If I do not love those who are happy and agreeable, I have not benefited before, will not benefit now, and should not benefit.
如是比丘無因緣便橫瞋眾生，比丘於眾生心障礙、不清淨、不親近、不解。
 Such a bhikkhu will be hostile to living beings without any cause or condition. The bhikkhu's heart is obstructed, unclean, unappreciative, and incomprehensible to all living beings.
比丘如是思惟：
 The bhikkhu thought thus:
眾生先未曾侵惱、今不侵惱、當不侵惱。
 Sentient beings have never intruded upon you before, and they will not do so now and should not infringe upon you.
若我愛喜適意者，先未曾侵惱、今不侵惱、當不侵惱。
 If I love those who are happy and agreeable, I have never interfered with them before, I will not interfere with them now, and I should not interfere with them.
若我不愛喜適意者，先未曾利益、今不利益、當不利益。
 If I do not love those who are happy and agreeable, I have not benefited before, will not benefit now, and should not benefit.
我無因緣便橫瞋眾生，我於眾生心障礙、不清淨、不親近、不解。
 I am angry at all sentient beings for no reason, and my heart is obstructed, impure, not close to, and incomprehensible to all sentient beings.
我若瞋惱眾生則為自損。
 If I annoy sentient beings, I am doing my own harm.
他已損我，我若還報自損甚彼。
 He has harmed me. If I retaliate, I will harm myself even more.
比丘如是思惟已，於眾生堪忍，除瞋惱心，思惟欲令眾生樂、知樂、解樂、受樂。
 Having thought in this way, a bhikkhu can bear with all sentient beings, get rid of anger and annoyance, and think about the desire to make all sentient beings happy, know happiness, understand happiness, and receive happiness.
如比丘，若於東方眾生滅瞋惱心，思惟欲令眾生樂、知樂、解樂、受樂；
 For example, if you, a bhikkhu, destroy your anger and anger in the sentient beings in the East and think about making them happy, knowing happiness, understanding happiness, and receiving happiness;
南西北方於眾生滅瞋惱心，思惟欲令眾生樂、知樂、解樂、受樂。
 To the south, west, and north, eliminate anger and anger among all living beings, and think about making all living beings happy, know happiness, understand happiness, and receive happiness.
如比丘以慈心遍解一方行，第二第三第四、四維上下，一切以慈心，廣大尊勝、無二無量、無[9]怨無瞋恚，遍解諸世間行，是名慈。
 For example, a bhikkhu uses his loving-kindness to understand all the actions in one place, the second, third, fourth, and fourth dimensions. He uses his loving-kindness to explain all the actions in the world. This is called loving-kindness. .
何謂悲？
 What is sadness?
如比丘，不思惟眾生樂、不知樂、不解樂、不受樂。
 For example, a bhikkhu does not think about the happiness of all sentient beings, does not know happiness, does not understand happiness, and does not experience happiness.
比丘見眾生苦受苦，若父母、若兄弟姊妹妻子親屬、知識大臣地獄畜生餓鬼，若人中貧賤、鬼神中貧賤，憐彼眾生起悲心。
 When a bhikkhu sees the suffering of all living beings, such as parents, brothers, sisters, wives, relatives, knowledge, ministers, hell animals, hungry ghosts, poor and lowly among humans, poor and lowly among ghosts and gods, he feels compassion for those living beings.
或有眾生已侵惱比丘，比丘於眾生心障礙、不清淨、不親近、不解。
 Perhaps there are sentient beings that have offended the bhikkhu, and the bhikkhu has an obstruction, impurity, lack of intimacy, and incomprehension towards the sentient beings.
比丘如是思惟：
 The bhikkhu thought thus:
眾生曾侵惱我，眾生雖侵惱我，我不應侵惱彼，我若瞋惱眾生則[1]為自損。
 Living beings have harassed me. Although living beings have harassed me, I should not harass them. If I annoy living beings, it is [1] self-inflicted harm.
他已損我，若我還報自損甚彼。
 He has harmed me. If I retaliate, I will harm him even more.
比丘如是思惟已，於眾生堪忍，除滅瞋惱心，於眾生憐愍起悲心。
 Having thought in this way, a bhikkhu can bear with all sentient beings, eliminate anger and anger, and develop compassion for all living beings.
或有眾生，先未曾侵惱比丘，乃至無因緣橫瞋，如上所說。
 There may be sentient beings who have never offended a bhikkhu before, and may even become angry for no reason, as mentioned above.
如比丘，若於東方眾生滅瞋惱心，於眾生憐愍起悲心；
 Like a bhikkhu, if you eliminate your anger and anger towards the sentient beings in the East, and develop compassion for all sentient beings;
南西北方眾生滅瞋惱心，於眾生憐愍起悲心。
 All living beings in the south, northwest, and north will be free from anger and anger, and compassion will arise for all sentient beings.
比丘以悲心遍解一方行，第二第三第四、四維上下，一切以悲心，廣大尊勝、無二無量、無怨無恚，遍解諸世間行，是名悲。
 A bhikkhu uses his compassion to understand all the actions in the world, the second, third, fourth, and fourth dimensions. He uses compassion to understand all the actions in the world. This is called compassion.
何謂喜？
 What is joy?
如比丘，不思惟眾生樂、不知樂、不解樂、不受樂。
 For example, a bhikkhu does not think about the happiness of all sentient beings, does not know happiness, does not understand happiness, and does not experience happiness.
比丘於眾生，不得憐愍、不起悲心。
 A bhikkhu has no sympathy or compassion for all living beings.
如比丘，若見眾生快樂受樂，若父母兄弟姊妹妻子親屬知識大臣、若諸天若諸天子、若佛若佛弟子，於彼眾生得悅喜，不依欲染想。
 Just like a bhikkhu, if you see all sentient beings happy and enjoying themselves, if you see your parents, brothers, sisters, wives, relatives, knowledge, ministers, gods, sons of gods, Buddhas, and disciples of the Buddha, you will be happy and joyful in all living beings and will not be tainted by desires.
或有眾生已曾侵惱比丘，比丘於眾生心障礙、不清淨、不解。
 Perhaps there are sentient beings that have offended the bhikkhu, and the bhikkhu's mind is obstructed, impure, and incomprehensible to the sentient beings.
比丘如是思惟：
 The bhikkhu thought thus:
眾生已曾侵惱我，眾生雖侵惱我，我不應侵惱彼，我若侵惱眾生則為自損。
 Living beings have harassed me. Although living beings have harassed me, I should not harass them. If I harass other living beings, I will harm myself.
他已損我，若我還報自損甚彼。
 He has harmed me. If I retaliate, I will harm him even more.
比丘如是思惟已，於眾生堪忍，除滅瞋惱心，於眾生得悅喜，不依欲染想。
 Having meditated in this way, a bhikkhu will be able to bear with all sentient beings, eliminate anger and anger, find joy in all living beings, and not be tainted by desires.
或有眾生，先未曾侵惱比丘，乃至無因緣橫瞋，如上所說。
 There may be sentient beings who have never offended a bhikkhu before, and may even become angry for no reason, as mentioned above.
比丘若於東方眾生除滅瞋惱心，於眾生得悅喜心，不依欲染想；
 If a bhikkhu eliminates anger and annoyance among all living beings in the East, gains joy and joy in all sentient beings, and does not rely on desires and thoughts;
於南西北方眾生滅瞋惱心，於眾生得悅喜心，不依欲染想。
 Eliminate anger and anger in all living beings in the south, northwest, and north, gain joy and happiness in all living beings, and do not rely on desires and thoughts.
比丘以喜心遍解一方行，第二第三第四、四維上下，一切以喜心，廣大尊勝、無二無量、無怨無恚，遍解諸世間行，是名喜。
 A bhikkhu uses his joyful mind to understand all the actions in the world, the second, third, fourth, and fourth dimensions. He uses his joyful mind to understand all the actions in the world. This is called joy.
何謂捨？
 What is equanimity?
如比丘，不思惟眾生樂、不知樂、不解樂、不受樂，不得憐愍、不起悲心、不得悅喜，不依欲染想。
 For example, a bhikkhu does not think about the happiness of living beings, does not know happiness, does not understand happiness, does not feel happiness, has no pity, has no compassion, cannot be happy, and does not depend on desires.
如比丘但緣眾生故得捨，如人入叢林中，不分別此是鉢多樹、尼[2]居陀樹、毘梨叉樹、[3]優頭披羅樹、家枝樹、加毘耶樹、若毘耶羅樹、家尼柯羅樹、彌陀樹、伊陀伽樹，但見叢林，不分[4]別諸樹。
 Just like a bhikkhu who has given up his life for the sake of all sentient beings, he is like a person who goes into a jungle and does not distinguish between the Bata tree, the Nijda tree, the Pilisha tree, the Utopila tree, the Jia Zhi tree, and the Kaja tree. The Vya tree, the Ravana tree, the Kanako tree, the Mitra tree, and the Idhaka tree are all trees in the jungle, but they are not distinguished [4] from each other.
如是比丘，不思惟眾生樂、不知樂、不解樂、不受樂，不得憐愍、不起悲心、不得悅喜，不依欲染想，但緣眾生故得捨。
 Such a bhikkhu does not think about the happiness of living beings, does not know happiness, does not understand happiness, does not experience happiness, has no pity, has no compassion, does not have joy, does not rely on desires, but is willing to let go of all living beings.
或有眾生，已曾侵惱比丘，比丘於眾生心障礙、不清淨、不[5]觀、不解。
 Perhaps there are living beings that have offended the bhikkhu, and the bhikkhu's mind is obstructed, impure, uncontemplative, and incomprehensible to all living beings.
比丘如是思惟：
 The bhikkhu thought thus:
眾生已曾侵惱我，眾生雖侵惱我，我不應侵[6]惱，我若瞋惱眾生則為自損。
 Living beings have invaded me, and although living beings have invaded me, I should not invade [6] and annoy me. If I anger and annoy living beings, I will be harming myself.
他已損我，若我還報自損甚於彼。
 He has harmed me, and if I retaliate, I will harm myself even more than he did.
比丘如是思惟已，於眾生堪忍，除滅瞋惱心，但緣眾生故得捨。
 Having thought in this way, a bhikkhu can bear with all sentient beings and get rid of his anger and annoyance.
或有眾生，先未曾侵惱比丘，乃至無因緣橫瞋，如上所說。
 There may be sentient beings who have never offended a bhikkhu before, and may even become angry for no reason, as mentioned above.
如比丘，若於東方眾生滅瞋惱心，但緣眾生故得捨；
 Like a bhikkhu, if you eliminate your anger and annoyance towards the sentient beings in the East, you will be able to let go of it because of all sentient beings;
於南西北方眾生除滅瞋惱心，但緣眾生故得捨。
 Eliminate anger and anger among living beings in the south, northwest, and north, but it is for the sake of living beings that I can let it go.
如比丘以捨心遍解一方行，第二第三第四、四維上下，一切但以捨心，廣大尊勝、無二無量、無怨無恚，遍解諸世間行，是名捨。
 Just like a bhikkhu, with the mind of equanimity, he can understand all the actions in one direction, the second, third, fourth and fourth dimensions, all above and below. With the mind of equanimity, he can completely understand all the actions in the world with the mind of equanimity.
是名四無量。
 It’s called the four immeasurables.
何謂四無色定？
 What are the Four Formless Concentrations?
如比丘離一切色想、滅瞋恚想、不思惟若干想，成就無邊空處行；
 Just like a bhikkhu who abandons all thoughts of color, eliminates thoughts of anger, does not think about a few thoughts, and achieves the practice of boundless emptiness;
離一切空處，成就識處行；
 Away from all emptiness, achieve awareness and action;
離一切識處，成就不用處行；
 Away from all consciousness, there is no place for achievement;
離一切不用處，成就非想非非想處行。
 Get rid of all useless things and achieve things that are neither thought nor non-thought.
是名四無色定。
 This is called the Four Formless Concentrations.
何謂四向道？
 What is the four-way path?
向苦道難行、向苦道速行、向樂道難行、向樂道速行。
 It is difficult to go to the path of suffering, but it is easy to go to the path of suffering. It is difficult to go to the path of happiness, but it is hard to go to the path of happiness.
何謂向苦道難行？
 What does it mean to go to the path of suffering?
如比丘，性多貪欲、性多瞋恚、性多愚癡。
 For example, a bhikkhu has a lot of greed, a lot of anger, and a lot of ignorance.
是比丘行道，防欲染故數受憂苦、防瞋恚故數受憂苦、防愚癡故數受憂苦，是比丘聖五根鈍行。
 When a bhikkhu walks the path, he guards against desires, so he often suffers sorrows, and guards against anger, so he often suffers sorrows.
何等五？
 How five?
信根、精進、念、定、慧根。
 The root of faith, effort, mindfulness, concentration, and wisdom.
比丘五根鈍行故，證無間定盡諸漏，是名向苦道難行。
 Because the monk's five faculties are blunt, he realizes that all the outflows are eliminated by the uninterrupted concentration. This means that it is difficult to walk on the path of suffering.
何謂向苦道速行？
 What does it mean to travel quickly to the path of suffering?
如比丘，性多貪欲、性多瞋恚、性多愚癡。
 For example, a bhikkhu has a lot of greed, a lot of anger, and a lot of ignorance.
是比丘行道，防欲染故數受憂苦、防瞋恚故數受憂苦、防愚癡故數受憂苦，是比丘聖[7]行五根利行。
 This bhikkhu practices the Way, guarding against desires and sufferings, guarding against anger and suffering, and guarding against ignorance and ignorance, so he practices the five virtues.
何等五？
 How five?
信根、精進、念、定、慧根。
 The root of faith, effort, mindfulness, concentration, and wisdom.
比丘五根利行，速證無間定盡諸漏，是名向苦道速行。
 A bhikkhu who practices the five faculties quickly realizes the uninterrupted concentration and eliminates all outflows. This is called speeding towards the path of suffering.
何謂向樂道難行？
 What does it mean that the path to happiness is difficult?
如比丘，性欲染少、性瞋恚少、性愚癡少。
 For example, a bhikkhu has less sexual contamination, less sexual hatred, and less sexual ignorance.
是比丘，緣欲染少故不數受憂苦、緣瞋恚少故不數受憂苦、緣愚癡少故不數受憂苦，是比丘聖五根鈍行。
 This is a bhikkhu who suffers no sorrows and sufferings due to little desire, does not count sorrows and sufferings because of little anger, and does not count sorrows and pains because of little ignorance and delusion. This is the bhikkhu's five noble faculties that are dull.
何等五？
 How five?
信根、精進、念、定、慧根。
 The root of faith, effort, mindfulness, concentration, and wisdom.
比丘五根鈍行，證無間定盡諸漏，是名向樂道難行。
 A bhikkhu whose five faculties are blunt and realizes the infinite concentration eliminates all outflows is called difficulty in pursuing the path of happiness.
何謂向樂道速行？
 What does it mean to travel quickly to the happy path?
如比丘，性少貪欲、性少瞋恚、性少愚癡。
 For example, a bhikkhu has less greed, less anger, and less ignorance.
是比丘行道，緣欲染少故不數受憂苦、緣瞋恚少故不數受憂苦、緣愚癡少故不數受憂苦，是比丘聖五根最利行。
 When a bhikkhu practices the Way, he suffers no sorrows and sufferings because of little desire; he does not count sorrows and sufferings because of little anger; he does not count sorrows and sufferings because of little ignorance and delusion.
何等五？
 How five?
信根、精進、念、定、慧根。
 The root of faith, effort, mindfulness, concentration, and wisdom.
比丘五根利行，證無間定盡諸漏，是名向樂道速行。
 A bhikkhu who develops the five faculties and realizes uninterrupted concentration eliminates all outflows is called speeding towards the path of happiness.
是名四向道。
 It is called the Four Directions Path.
何謂四修定？
 What are the four meditations?
如世尊說四修定。
 As the World-Honored One said, there are four ways to practice concentration.
何等四？
 How four?
[8]有修定親近多修學得現世樂行、有修定親近多修學得知見、有修定親近多修學得慧分別、有修定親近多修學得漏盡。
 [8] There are those who practice concentration, get close and practice frequently, and gain happiness in this world; those who practice concentration, get close and practice frequently, gain insights; those who practice concentration, get close and practice frequently, gain wisdom and distinction; those who practice concentration, get close and practice frequently, and gain all the outflows.
何謂修定親近多修學得現世樂行？
 What does it mean to practice samadhi, get close and practice frequently to achieve happiness in this world?
如比丘離欲惡不善法，離生喜樂，成就初禪行。
 For example, a bhikkhu abstains from desires, evil and unwholesome dharmas, abstains from rebirth and enjoys happiness, and achieves the first jhāna practice.
滅覺觀、內淨信、一心，無覺無觀定生喜樂，成就二禪行。
 Contemplation of annihilation of awareness, inner pure faith, single mind, and concentration without awareness and contemplation give rise to joy, achieving the second level of Zen practice.
離喜捨行、念、正智、身受樂，如諸聖人解捨念樂行，成就三禪行。
 Abandoning the practice of joyful equanimity, mindfulness, correct wisdom, and experiencing happiness in the body, just like the saints, they have achieved the three practices of Zen.
斷苦樂，先滅憂喜，不苦不樂、捨、念淨，成就四禪行。
 To put an end to pain and pleasure, first eliminate sorrow and joy, achieve neither pain nor pleasure, be equanimous, and have pure thoughts, and achieve the four Zen practices.
如是修定親近多修學得現世樂行。
 In this way, practicing concentration, getting close, and practicing more will lead to happiness in this world.
何謂修定親近多修學得知見？
 What does it mean to practice samadhi, get close, practice frequently, and gain insights?
如比丘善取明想、善持晝想。
 For example, a bhikkhu is good at taking bright thoughts and good at holding day thoughts.
比丘如晝修明想，夜亦如是；
 A bhikkhu meditates on clear thoughts just as he does during the day, and he does the same at night;
如夜修明想，晝亦如是。
 Just as you meditate and think clearly at night, so it is with you during the day.
以心開悟，不覆蓋心，心修有明，此定親近多修學得知見。
 Enlightenment is achieved with the heart, without covering the mind, and the mind is enlightened through practice. This samatha is closely related to and can be seen through repeated practice.
何謂修定親近多修學得慧分別？
 What does it mean to practice concentration, get close, practice frequently, and gain wisdom and distinction?
如比丘，知受生、知受住、知受滅，知想生、知想住、知想滅，知覺生、知覺住、知覺滅，此定親近多修學得慧分別。
 Just like a bhikkhu, he knows that feeling arises, he knows that feeling abides, and he knows that suffering ceases. He knows that perception arises, he knows that perception dwells, and he knows that perception ceases. He knows that perception arises, he knows that perception dwells, and he knows that perception ceases. This concentration is closely practiced and learned to gain wisdom and differentiation.
何謂修定親近多修學得漏盡？
 What does it mean to practice samadhi, get close, practice and learn too much, and then you will get rid of all the leaks?
如比丘，知五受陰生滅，知色，知色集、知色滅，知受、想、行、識，知識集、知識滅，此定親近多修學得漏盡。
 For example, a bhikkhu knows the birth and death of the five feelings, knows form, knows the collection of form, knows the cessation of form, knows feelings, thoughts, actions, and consciousness, knows the collection of knowledge, and knows the cessation of knowledge. If you practice this concentration closely and practice it many times, you will get rid of all the outflows.
如《波羅延經》所[1]問，斷一切欲想、滅憂惱，捨睡眠、遮掉悔、捨念淨、先滅覺知，覺解脫、斷無明。
 As asked in the Parayan Sutra [1], cut off all desires and thoughts, eliminate worries and annoyances, give up sleep, cover up regrets, give up thoughts and purify them, first extinguish awareness, feel liberation, and end ignorance.
是名四修定。
 This is called the Four Meditations.
何謂四斷？
 What are the four breaks?
戒斷、微護斷、修斷、[A1]智緣斷。
 Quit, micro-protect, repair, [A1] Wisdom and fate.
何謂戒斷？
 What is withdrawal?
如比丘，眼見色，不[2]取相、不分別令發眼根，常自攝行，莫依希望世憂惡不善法，慎護眼根，[3]得眼根戒。
 For example, if a bhikkhu sees form with his eyes, he does not [2] take the form, and does not differentiate between the eye faculties, but always takes action by himself. He does not rely on the hope of the world to worry about evil and unwholesome dharmas, and carefully protects the eye faculties, [3] and obtains the eye faculties precepts.
耳、鼻、舌、身、意，意知法，不取相分別令起意根，常自攝行，莫依希望世憂惡不善法，慎護意根，得意根戒。
 The ears, nose, tongue, body, mind, and the mind know the law. They do not distinguish the appearance of the mind, so that the mind arises.
是名戒斷。
 It's called abstinence.
何謂微護斷？
 What is micro-protection?
如比丘，取善相生微護，若骨節、若腫胞、若膖脹若青瘀、若赤黑、若爛壞離散。
 For example, a monk takes good care of each other, such as joints, swollen cells, swollen bones, bruises, redness and blackness, and rotten and broken parts.
如是觀善相生微護，是名微護斷。
 In this way, observing the goodness in each other and minimizing protection is called minimizing protection.
何謂修斷？
 What is repairing and breaking?
如比丘，修念正覺，依離欲、依無染、依滅愛、擇法正覺、進正覺、喜正覺、除正覺、定正覺，修捨正覺，依離欲、依無染、依滅愛，是名修斷。
 For example, a bhikkhu cultivates the right enlightenment of mindfulness, relies on freedom from desire, relies on the cessation of love, relies on the right enlightenment of choosing dharma, enters into the right enlightenment, enjoys the right enlightenment, eliminates the right enlightenment, and relies on the right enlightenment of concentration, cultivates the right enlightenment of equanimity, relies on freedom from desire, and relies on Untainted, dependent on love, this is called repairing.
何謂智緣斷？
 What is the disconnection of wisdom?
如比丘，或在樹下露處，如是思惟：
 Like a monk, or standing under a tree, thinking like this:
身不善惡行報，今世及後世。
 Failure to do good or bad deeds will lead to retribution in this life and the next.
如比丘堪忍斷身惡行、修身善行。
 For example, a bhikkhu can endure the evil deeds and cultivate the good deeds.
口不[4]善行報，今世及後世。
 Words of speech [4] good deeds will be rewarded, both in this world and in the hereafter.
如比丘堪忍斷口惡行、修口善行。
 For example, a bhikkhu can tolerate the bad deeds of breaking up his speech and the good deeds of cultivating his speech.
意不善[5]行惡報，今世及後世。
 If you have bad intentions [5] and do evil, you will be rewarded in this life and the next.
如比丘堪忍斷意不善行、修意善行。
 For example, a bhikkhu is able to endure unwholesome actions and cultivate his mind to do good deeds.
是名智緣斷。
 This is called wisdom and fate.
戒護緣修斷， 自性如來說，
 Repair the precepts and protect the conditions. The Tathagata of Self-Nature says,
比丘行是法， [6]一切苦際盡，
 When a bhikkhu practices this Dharma, [6] all suffering will end;
是名四斷[A2]智。
 It’s called the Four Breaks [A2] Wisdom.
[7]◎
 [7]◎
◎[8]何謂五根？
 ◎[8]What are the five roots?
信根、進根、念根、定根、慧根，是名五根。
 The root of faith, the root of progress, the root of mindfulness, the root of concentration, and the root of wisdom are called the five roots.
五力亦如是。
 The same is true for the five forces.
何謂五解脫處？
 What are the five places of liberation?
謂比丘不放逸勤念正智寂靜行，心未解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱。
 It is said that if a bhikkhu does not let go, diligently thinks, has correct wisdom and practices quietly, his mind will not be liberated and liberated, all leakages will not be eliminated, and he will not obtain supreme peace and tranquility.
何謂五？
 What is five?
若世尊為比丘說法，若師說若慧梵淨行者說，隨順如來說若師若慧梵淨行者說，聽已受法受義。
 If the World-Honored One preaches the Dharma for a bhikkhu, if the master of wisdom, brahma, and pure practitioners speaks, follow the Tathagata and if the teacher of wisdom, brahma, and pure practitioners speaks, listen and receive the Dharma and its meaning.
受法受義已生悅，悅已生喜，喜已得身除，身除已受樂，受樂已心定，心定已如實知見。
 Receiving the Dharma and accepting the righteousness has produced joy, joy has produced joy, joy has been removed from the body, body has been removed and joy has been received, the mind has been calmed by the joy, and the mind has been calmed to know and see the truth.
如比丘不放逸勤念正智寂靜行，心未解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱，是名初解脫處。
 For example, if a bhikkhu does not let go, is diligent in thinking, correct in wisdom, and practices quietly, his mind has not been liberated and he has not been liberated, all the outflows have not been eliminated, and he has not obtained the supreme peace and tranquility. This is called the place of initial liberation.
復次比丘，非世尊非師非慧梵淨行者說時，如先所聞法廣讀誦通利。
 Again, monks who are not the World Honored One, not the Teacher, and not the Wisdom, Brahma and Pure Practitioners, when speaking, read and recite the Dharma widely and benefit it as you have heard it before.
如比丘先所聞法廣讀誦通利，受法受義。
 Just like a bhikkhu who has heard the Dharma before, reads it widely, recites it, and is very helpful, he will accept the Dharma and receive its righteousness.
如比丘受法受義已生悅，悅已生喜，喜已得身除，身除已受樂，受樂已心定，心定已如實知見。
 For example, when a bhikkhu receives the Dharma and accepts its righteousness, he has developed joy, his joy has given rise to joy, his joy has been removed from his body, his body has been removed and he has received pleasure, he has received pleasure and his mind has been settled, and his mind has been concentrated and he has seen it as it really is.
比丘如是不放逸勤念正智寂靜行，心未解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱，是名第二解脫處。
 If a bhikkhu does not let go and acts diligently, mindfully, with correct knowledge, and quietly, his mind will not be liberated, he will be liberated, all leaks will not be eliminated, and he will not gain supreme peace and tranquility. This is called the second place of liberation.
復次比丘，非世尊非師非慧梵淨行者說時，非先所聞法廣讀誦通利時，如比丘先所聞法通利、廣為他說。
 Again, if a bhikkhu is not the World Honored One, a teacher, or a person who is not a pure practitioner of Wisdom and Brahma, it is said, and it is not the time when the Dharma he has heard first is widely read, recited and benefited.
如比丘隨彼所聞法通利、廣為他說，受法受義。
 Just like a bhikkhu who follows what he hears about the Dharma and explains it widely to others, he accepts the Dharma and receives righteousness.
比丘受法受義已生悅，悅已生喜，喜已得身除，身除已受樂，受樂已心定，心定已如實知見。
 When a bhikkhu receives the Dharma and accepts its righteousness, he has developed joy, his joy has given rise to joy, his joy has been removed from his body, his body has been removed, he has received pleasure, his mind has been calmed by receiving pleasure, and his mind has been calmed to know and see things as they really are.
比丘如是不放逸勤念正智寂靜行，心未解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱，是名第三解脫處。
 If a bhikkhu does not let go, diligently, mindfully, rightly, and peacefully, his mind will not be liberated, he will be liberated, all leaks will not be eliminated, and he will not be able to obtain supreme peace and tranquility. This is called the third place of liberation.
復次如比丘，非世尊非師非慧梵淨行者說時，非先所聞法廣讀誦通利時，非先所聞法通利廣、為他分別時，如比丘先所聞法通利、自心分別。
 Again, just like a bhikkhu, when someone who is not the World Honored One, a teacher, or a pure practitioner of wisdom and wisdom speaks, the Dharma that he has heard first is not widely read, recited, and beneficial to others. Benefit and self-discrimination.
如比丘隨所聞法通利、自心分別，受法受義。
 Just like a bhikkhu who understands and benefits from the Dharma he hears, distinguishes his own mind, accepts the Dharma and receives righteousness.
比丘受法受義已生悅，悅已生喜，喜已得身除，身除已受樂，[9]受樂已心定，心定已如實知見。
 When a bhikkhu receives the Dharma and accepts its righteousness, he has developed joy, his joy has given rise to joy, his joy has been removed from the body, and he has received pleasure after removing the body.
比丘如是不放逸勤念正智寂靜行，心未解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱，是名第四解脫處。
 If a bhikkhu does not let go and acts diligently, mindfully, with correct knowledge, and quietly, his mind will not be liberated, he will be liberated, all leaks will not be eliminated, and he will not be able to obtain supreme peace and tranquility. This is called the fourth place of liberation.
復次比丘，非世尊非師非慧梵淨行者說時，非先所聞法廣讀誦通利時，非先所聞法通利廣、為他分別時，非先所聞法通利、自心分別時，如比丘善取定相、善思惟、善解射。
 Again, bhikkhu, when someone who is not the World Honored One, who is not a teacher, who is not a pure practitioner of wisdom and wisdom, speaks, it is not when the Dharma he has heard first is widely read, recited and benefited. When one's own mind is differentiated, a monk is good at taking concentration, good at contemplation, and good at interpretation.
比丘善取定想、善思惟、善解射已，受法受義。
 A bhikkhu is good at taking concentration, contemplating, interpreting, and accepting the Dharma and its righteousness.
受法[10]受義已生悅，悅已生喜，喜已得身除，身除已受樂，受樂已心定，心定已如實知見。
 Tolerance [10] Receiving meaning has produced joy, joy has produced joy, joy has been removed from the body, body has been removed and joy has been received, the mind has been calmed by the joy, and the mind has been calmed to know and see the truth.
比丘如是不放逸勤念正智寂靜行，心未解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱，是名第五解脫處。
 If a bhikkhu does not let go, diligently, mindfully, rightly, and peacefully, his mind will not be liberated, he will be liberated, all leaks will not be eliminated, and he will not be able to obtain supreme peace and tranquility. This is called the fifth place of liberation.
是名五解脫處。
 This is called the five places of liberation.
五出界如界品說。
 Five out of bounds are like Jie Pin said.
云何五觀定？
 What are the five concepts of concentration?
如《正信經》舍利弗白佛言：
 As Shariputra said to the Buddha in the Sutra:
世尊！復有無勝法，如世尊說法入定觀。
 World Honored One! There is no victory again, just as the World-Honored One preaches and enters concentration.
世尊！有此入定觀，或有沙門婆羅門勤精進勇猛、正思惟多學行心、如法思惟入定。
 World Honored One! There may be some ascetics and brahmins who are diligent and courageous, have the right mind to study and practice, and contemplate the Dharma to enter concentration.
入定已觀身，從頂至足、從足至頂，乃至薄皮，皆是不淨，是名初入定觀。
 After entering concentration and observing the body, from the top to the feet, from the feet to the top, and even to the thin skin, they are all impure. This is called contemplation of entering concentration for the first time.
復次或有沙門婆羅門勤精進勇猛、正思惟多學行心、如法思惟入定。
 Again, there may be a recluse, a brahmin, who is diligent and courageous, has a correct mind, has learned a lot, and has meditated in accordance with the Dharma and entered concentration.
入定已不觀皮血肉，但觀人骨，此身中有骨齒爪，是名第二入定觀。
 When entering concentration, one no longer observes skin and flesh, but observes human bones. There are bones, teeth and claws in this body. This is called the second meditation.
復次或有沙門婆羅門勤精進勇猛、正思惟多學行心、如法思惟入定。
 Again, there may be a recluse, a brahmin, who is diligent and courageous, has a correct mind, has learned a lot, and has meditated in accordance with the Dharma and entered concentration.
入定已不觀皮血肉骨，但觀人識。
 When you enter samadhi, you no longer look at the skin, blood, flesh and bones, but look at human consciousness.
識住此世、住他世，識未斷，不離二世，是名第三入定觀。
 Consciousness lives in this world and other worlds, and the awareness is not broken, and it is not separated from the two worlds. This is called the third level of concentration.
復次或有沙門婆羅門勤進勇猛、正思惟多學行心、如法思惟入定。
 Again, there may be a recluse, a brahmin, who is diligent and courageous, has the right mind to study and practice, and meditates according to the Dharma and enters concentration.
入定已不觀皮血肉骨，復觀人識。
 When you enter concentration, you no longer look at skin, blood, flesh and bones, but again look at human consciousness.
識不住此世、[1]不住他世，識斷離此世、未斷離他世，是名第四入定觀。
 The consciousness cannot abide in this world, [1] nor other worlds. The consciousness is cut off from this world and not cut off from other worlds. This is called the fourth stage of concentration.
復次或有沙門婆羅門勤進勇猛、正思惟多學行心、如法思惟入定。
 Again, there may be a recluse, a brahmin, who is diligent and courageous, has the right mind to study and practice, and meditates according to the Dharma and enters concentration.
入定已不觀[2]內血肉[3]皮骨，復觀人識。
 When you enter concentration, you no longer look at [2] the flesh and blood [3] skin and bones, but again look at human consciousness.
識不住此世、不住他世，識善斷離二世，是名第五入定觀。
 Not being able to recognize this world or other worlds, recognizing goodness and being separated from the two worlds, this is called the fifth level of concentration.
如是無勝入定觀，世尊善知無勝，世尊善通達，無有能過者。
 In this way, there is no victory in the meditation. The World Honored One has no victory. The World Honored One has good understanding. There is no one who can surpass it.
如我意所知，或有沙門婆羅門，能[4]稱出世尊知者，無有是處。
 As far as I know, there may be ascetics and brahmins who can [4] be called transcendental knowers, but there is no merit.
是名第五入定觀。
 This is called the fifth level of concentration.
何謂五起解脫法？
 What is the five liberation methods?
如世尊說：
 As the Blessed One said:
五法親近多修學已得解脫。
 If you practice the Five Dharma closely and practice it frequently, you will be liberated.
何謂五？
 What is five?
如比丘，觀身不淨想、觀食不淨想、觀諸行無常想、觀世不樂想、觀身死想。
 For example, a bhikkhu contemplates the thought that the body is impure, the food is impure, the actions are impermanent, the world is unhappy, and the body is dead.
如是五法，親近多修學，能得解脫，是名五起解脫法。
 If you practice these five methods closely and frequently, you can achieve liberation. This is called the five methods of liberation.
云何六念？
 What are the six thoughts?
念佛乃至念天。
 Recite Buddha and even recite Heaven.
何謂念佛？
 What is reciting the Buddha's name?
以佛為境界，念善順不逆，是名念佛。
 Taking Buddha as the state of mind and reciting good things without going against the grain is called reciting the Buddha's name.
何謂念法？
 What is thought?
以法為境界，念善順不逆，是名念法。
 Taking the Dharma as the state of mind, thinking good and obediently without going against it is called reciting the Dharma.
何謂念僧？
 What is Nian Seng?
以僧為境界，念善順不逆，是名念僧。
 Taking the Sangha as the realm, thinking good things and being obedient and not rebellious is called thinking of the Sangha.
何謂念戒？
 What is the precept?
戒謂身口戒。
 The precepts refer to the precepts of body and speech.
以戒為境界，念善順不逆，是名念戒。
 Taking the precepts as the realm, thinking of good deeds and being obedient and not rebellious is called reciting the precepts.
何謂念施？
 What is mindful giving?
施有二種：
 There are two types of grants:
財施、法施。
 Financial aid, legal aid.
以施為境界，念善順不逆，是名念施。
 Taking giving as the state of mind, thinking about kindness and being obedient and not rebellious is called thinking about giving.
何謂念天？
 What is mindfulness of heaven?
[5]若過摶食化生天，彼天不觀宿業、不分別宿業。
 [5] If you are reborn in the heaven after breaking the food, that heaven will not observe the past karma and will not distinguish the past karma.
以天為境界，念善順不逆，是名念天。
 Taking heaven as the realm, thinking about goodness and being obedient and not rebellious is called thinking about heaven.
是名六念。
 It’s called six thoughts.
六空如空三昧說。
 The six emptinesses are as empty as samadhi.
六出界如界品說。
 Six out of bounds are like the boundary product theory.
何謂六明分法？
 What is the six distinct divisions?
如世尊說：
 As the Blessed One said:
六法親近多修學，生明得明分，能令明廣大。
 If you practice the Six Dharmas closely and frequently, you will gain clear understanding and make your understanding vast.
何謂六？
 What is six?
無常想、無常苦想、苦無我想、食不淨想、一切世間不樂想、[6]死想。
 The thought of impermanence, the thought of impermanence and suffering, the thought of suffering without self, the thought of impure food, the thought of all the unhappiness in the world, [6] the thought of death.
何謂無常[7]想明分[8]法？
 What is impermanence [7] thinking clearly [8] and Dharma?
如比丘，或樹下露處作是思惟：
 For example, a monk might think like this in the open under a tree:
色無常，受想行識無常。
 Form is impermanent, and feelings, thoughts, actions, and consciousness are impermanent.
若如是五受陰觀無常行，如世尊說有為法三相：
 If you observe the impermanence of the five senses in this way, as the World Honored One said, there are three characteristics of conditioned dharmas:
生、住、滅。
 Birth, residence, and death.
如是比丘思惟生住滅，調心修令柔軟，柔軟已思惟色無常、受想行識無常。
 Such a bhikkhu thinks about birth, existence and death, adjusts his mind and cultivates softness. Softness has thought about the impermanence of form, the impermanence of feelings, thoughts, actions and consciousness.
行人若想憶想，是名無常想。
 If a traveler wants to think about it, it is called thinking about impermanence.
親近多修學，親近多修學已生明得明得明分，能令明廣大，是名無常想明分法。
 Being close and practicing more, being close and practicing more will give rise to understanding, understanding, and understanding, which can make the understanding vast and vast. This is called the method of understanding impermanence.
何謂無常苦想明分？
 What is the clear understanding of impermanence and suffering?
如比丘或在樹下露處，如是思惟色無常，若無常則是苦；
 Like a bhikkhu standing under a tree, thinking about the impermanence of form. If it is impermanent, it is suffering;
受想行識無常，若無常則是苦。
 Feelings, thoughts, and consciousness are impermanent, and if they are impermanent, they are suffering.
[9]如是五受陰觀苦行。
 [9] This is the way to practice asceticism by observing the Yin of the Five Receptors.
如世尊說若色生住即是生苦，有病有老死。
 As the World-Honored One said, if form arises and abides, it means suffering, illness, old age and death.
若受想行識生住即是生苦，有病有老死。
 If thoughts, thoughts, actions, and consciousness arise and remain, that means suffering, illness, old age, and death.
復次如世尊說三苦：
 Again, as the World Honored One said about the three sufferings:
行苦、苦苦、變易苦。
 Action is suffering, change is suffering, and change is suffering.
何謂行苦？
 What is suffering?
五受陰行自性苦、形[A3]式苦、自相苦，是名行苦。
 The five types of Yin-related suffering are suffering by their own nature, form [A3] and self-related suffering, which is called walking suffering.
何謂苦苦？
 What is suffering?
五受陰行自性苦，生等生、起等起、出等出，具足成就生種種病，因熱生病，因痰[10]癊、因風、因過力、[11]因他惱、因時變、因諸大相違、因食飲不消、因宿業報、因諸大不調生病，生眼病、耳鼻舌身病，生頭痛面痛、口齒咽痛、胸痛病，生蛇身病、呼[12]嗐痛、謦[13]欬病、嘔吐病，生[14]絞病、身熱腹痛病，生癬胞疥\xED\xA1\xB7\xED\xBC\xA6、微風[15]侵婬瘡癰[16]蛆、白癩乾枯[17]癲狂病，生痔病㿃下赤腫虫食病等，蚤[18]螕虱蚊虻蟻子，此身乃至一毛處無不有虫。
 The five senses of Yin are suffering by nature, arising, rising, and coming out, and all kinds of diseases will occur if you have sufficient achievements. Diseases caused by heat, phlegm [10], wind, excess strength, [11] other annoyances , due to changes in time, due to various major contradictions, due to insufficiency of food and drink, due to karma, and due to various major imbalances, diseases such as eye diseases, ear, nose, tongue and body diseases, headaches and facial pain, mouth, tooth, and sore throat, chest pain, and snakes Physical illness, breathing [12] pain, cough [13] cough, vomiting, illness [14] colic, body heat and abdominal pain, ringworm, scabies, breeze [15] invasion of sores and carbuncles [16] maggots Insect-eating diseases, white skin, dryness [17], hemorrhoids, redness and swelling under the skin, fleas [18], lice, mosquitoes, flies, ants, insects all over the body and even every hair.
如人癰[19]腫上生毒[20]腫，五受陰行性苦亦如是，生等生、起等起、出等出，具足成就生種種病，因熱生病乃至一毛處無不有虫，是名苦苦。
 Just like a person's carbuncle[19] is swollen by poison[20], the same is true for the suffering of the Yin nature of the five senses. They arise, arise, and come out. If you have attainments, you will suffer from various diseases, and you will even become sick due to heat and even lose a hair. Not having insects is called suffering.
何謂變易苦？
 What does change mean?
如五受陰行，轉變衰熟、壞敗盡滅、終沒離滅，是名變易苦。
 For example, if the five senses undergo negative changes, they will change and mature, become corrupted, and eventually disappear. This is called change and suffering.
如比丘於彼行苦、苦苦、變易苦，調心修令柔軟，柔軟已思惟色苦、思惟受想行識苦。
 For example, if a bhikkhu experiences suffering in his journey, suffering in change, and suffering in changes, he adjusts his mind and cultivates it to be soft and soft. When he is soft, he has thought about the suffering of form, thought of feelings, thoughts, actions, and consciousness.
如行人若想憶想，是名無常苦想。
 If a traveler wants to think about it, it is called impermanent and painful thought.
親近多修學，生明得明得明分，能令明廣大，是名無常苦想明分法。
 If you practice closely and practice frequently, you will gain enlightenment and enlightenment, and your understanding will be vast. This is called the enlightenment method of impermanence and suffering.
何謂苦無我想明分法？
 What is kunai? I want to know how to distinguish it?
如比丘在樹下露處，如是思惟：
 Like a bhikkhu sitting under a tree, thinking like this:
色無常，若無常即是苦，若苦即無我；
 Form is impermanent, if it is impermanent it is suffering, if it is suffering it is selflessness;
受想行識無常，若無常即是苦，若苦即是無我。
 Feelings, thoughts, and consciousness are impermanent. If they are impermanent, they are suffering. If they are suffering, they are selfless.
若於此想五受陰觀無我行，如世尊說色無我。
 If you think about the five-feeling-yin contemplation of selflessness, it is just like the World Honored One said that form has no self.
色若是我，色應不受苦患、色應得自在：
 If color were me, color should not suffer, color should be at ease:
如是有、如是非有。
 If it exists, if it exists, it does not exist.
以色非我故，色受苦患、色不得自在：
 Because color is not me, color suffers and color cannot be at ease:
如是有、如是非有。
 If it exists, if it exists, it does not exist.
受想行識無我。
 Feelings, thoughts, actions, and knowledge are selfless.
受想行識若是我，識不應受苦患，識應得自在：
 If the feelings, thoughts, actions, and consciousness are me, the consciousness should not suffer, and the consciousness should be at ease:
如是有、如是非有。
 If it exists, if it exists, it does not exist.
如比丘如是調心修令柔軟，柔軟已思惟：
 Just as a bhikkhu regulates his mind and cultivates softness in this way, softness has already thought:
色無我、受想行識無我。
 There is no self in form, no self in feelings, thoughts, actions and consciousness.
如行人若想憶想，是名苦無我想。
 If a traveler wants to think about it, it is called the thought of kunai.
親近多修學，生明得明得明分，能令明廣大，是名苦無我想明分法。
 If you get close to it and practice it frequently, you will gain enlightenment and enlightenment, and you will be able to make your understanding vast and vast. This is called the method of understanding kunai, self-consciousness, and enlightenment.
何謂食不淨想明分法？
 What does it mean to think clearly about eating impurely?
何等食？
 What kind of food?
食有四種，謂摶食、觸食、思食、識食。
 There are four types of food, which are food by grasping, food by touch, food by thought, and food by awareness.
如世尊說：
 As the Blessed One said:
眾生有四種食。
 There are four kinds of food for living beings.
食此食，能令眾生住、能令陰和合、能有利益。
 Eating this food can make living beings live, harmonize the Yin, and bring benefits.
何等四？
 How four?
一謂摶食；
 One is to shovel food;
二、觸食；
 2. Contact with food;
三、思食；
 3. Thinking about food;
四、識食。
 4. Know your food.
何等謂摶食？
 What does it mean to eat something?
摶食有二種：
 There are two types of kneading food:
麁、細。
 Qi, Xi.
何謂麁？
 What is 麁?
除天淨食、天香食，除衣服澡浴調身食，[A4]若餘摶食，是名麁摶食。
 In addition to eating pure food and eating fragrant heaven, taking away clothes and taking a bath to condition the body, [A4] if there is leftover food, it is called "麁拊eater".
何謂細摶。
 What does it mean to be careful?
食？天淨食、天香食、衣服澡浴調身食，是名細摶食。
 Food? Food that is pure in the sky, food that is fragrant in the sky, food that is used in clothes and baths to regulate the body are called fine food.
復次麁摶食，除天香食、除衣服澡浴食，若餘摶食，是名麁摶食。
 The next time he eats food, he removes the fragrant food from the sky and eats food for bathing and bathing. If there is more food left in the food, it is called food that he eats.
復次細摶食，天香食、衣服澡浴調身食，是名細摶食。
 Repeatedly kneading food carefully, eating food with natural fragrance, eating clothes and bathing to regulate the body, this is called eating food carefully.
何謂觸食？
 What is touch food?
六觸：
 Six touches:
眼觸、耳鼻舌身意觸，是名觸食。
 Touching the eyes, ears, nose, tongue, body and mind is called touching food.
何謂思食？
 What is food contemplation?
六思身：
 Six Thoughts on the Body:
色思、聲香味觸法思，是名六思身，是名思食。
 Thinking about color, sound, smell, touch, and Dharma are called six thoughts about the body, and they are called thoughts about food.
何謂識食？
 What is food knowledge?
六識身：
 Six consciousnesses:
眼識、耳鼻舌身意識，是名六識身，是名識食。
 The consciousness of the eyes, ears, nose, tongue and body is called the six consciousnesses, and this is called the consciousness of food.
摶食，或是食、或非食。
 It is either food or non-food.
觸、思、識食，或是食、或非食。
 Touch, think, and recognize food, whether it is food or not.
何謂摶食是食？
 What does it mean to eat food?
若緣摶食，得諸根增長、不損壞、不減壽，是名摶[1]食食。
 If you eat by tuan, your roots will grow, not be damaged, and your lifespan will not be shortened. This is called tuan [1] eating.
云何摶食非食？
 Why is it that the food is not food?
若緣摶食，諸根不增長、損壞、減壽，是名摶食非食。
 If the food is rubbed, the roots will not grow, will be damaged, and the lifespan will be shortened. This is called eating something that is not eaten.
何謂觸、思、識食是食？
 What does it mean to touch, think, and recognize that food is food?
若緣識食，諸根增長、不損壞、不減壽，是名識食是食。
 If one is aware of food, the roots will grow, not be damaged, and the lifespan will not be shortened. This is called knowing that food is food.
何謂識食非食？
 What does it mean to know what is food and what is not food?
若緣識食，諸根不增長、損壞、減壽，是名識食非食。
 If one is aware of food, the roots will not grow, be damaged, or shorten his lifespan. This is called recognizing that food is not food.
比丘受摶食，如食子肉，觀不淨想。
 When a bhikkhu is eaten, it is like eating the flesh of a child, and he contemplates it with impure thoughts.
觸思識食，有解射想，思惟滅依離欲染。
 When one touches thoughts and recognizes food, there are thoughts of liberation and reflection, and thoughts are annihilated and free from the contamination of desires.
如行人若想憶想，是名食不淨想。
 For example, if a traveler wants to think about it, it is called the thought of impure food.
親近多修學已，生明得明得明分，能令明廣大，是名食不淨想明分法。
 If you practice it closely and practice it frequently, you will gain enlightenment and enlightenment, and you will be able to make your understanding vast and vast.
何謂一切世間不樂想明分法？
 What does it mean to not be happy to think clearly about all things in the world?
如比丘，於一切世間厭離不樂，地獄世、畜生世、餓鬼世、人世、天世、眾生世、行世，厭離不樂。
 For example, a bhikkhu is disgusted and unhappy in all worlds, including the hell world, the world of animals, the world of hungry ghosts, the world of humans, the world of heaven, the world of sentient beings, and the world of action.
如比丘，於此世間有取心者必執所見。
 Like a bhikkhu, those who have grasping mind in this world must cling to what they see.
如比丘，斷離不受如是諸見。
 Like a bhikkhu, one is free from such views.
如行人若想憶想，是名一切世間不樂想。
 If a traveler wants to think about it, it means that he is not happy to think about it in this world.
親近多修學已，生明得明得明分，能令明廣大，是名一切世間不樂想明分法。
 If you practice closely and practice a lot, you will gain enlightenment and enlightenment, and you will be able to make your understanding vast. This is called the method of enlightenment and division that you are not happy to think about in the world.
何謂死想明分法？
 What does it mean to think clearly?
如比丘或在樹下露處，如是思惟：
 Like a monk standing under a tree, thinking like this:
我是死法，有死過患。
 I am the way to die and have the fault of death.
若餘眾生，亦有死法，有死過患。
 If there are any remaining living beings, they will also have their own ways of dying and the dangers of death.
若地獄、畜生、餓鬼、人、天及一切眾生，往來生死得名眾生者，皆有死法，有死過患。
 If there are hells, animals, hungry ghosts, humans, gods, and all sentient beings who come and go through life and death, they all have their own ways of dying and have the dangers of death.
比丘思惟陰壞捨身憶念死。
 A bhikkhu contemplates the evil deeds, sacrifices his body, and contemplates death.
比丘思惟死、知死、解死、覺死。
 A monk contemplates death, knows death, understands death, and is aware of death.
如行人若想憶想，是名死想。
 For example, if a traveler wants to remember things, it is called dead thoughts.
親近多修學已，生明得明得明分，能令明廣大，是謂死想明分法。
 If you practice closely and practice a lot, you will gain enlightenment and enlightenment, and you will be able to make your understanding vast and vast.
是名六明分法。
 This is called the Six Visible Methods.
何謂六悅因法？
 What is the six joys and causes?
如比丘悅已生喜，喜已得身除，身除已受樂，受樂已心定，心定已如實知見，是名六悅因法。
 For example, a bhikkhu's joy has given rise to joy, his joy has been removed from his body, his body has been removed and he has received pleasure, he has received pleasure and his mind has become calm, and his mind has become calm and he has seen it as it really is. This is called the cause of the six joys.
何謂無喜六正覺？
 What is the Six Perfect Enlightenments without Happiness?
念正覺乃至捨正覺，是名無喜六正覺。
 The right enlightenment of mindfulness and even the right enlightenment of equanimity is called the Sixth Right Enlightenment without Happiness.
何謂[2]七覺？
 What are [2] seven awakenings?
念正覺乃至捨正覺，是名七正覺。
 The enlightenment of mindfulness and the enlightenment of equanimity are called the seven enlightenments.
何謂七想？
 What are seven thoughts?
如世尊說：
 As the Blessed One said:
七想，親近多修學，得大功德，得至甘露。
 Seven thoughts, get close to him and practice more, you will gain great merit and get nectar.
何謂七不淨想？
 What are the seven impure thoughts?
食厭想、一切世間不樂想、死想、無常想、無常苦想、苦無我想，謂不淨想。
 Thoughts about being fed up with food, thoughts about all the unpleasantness in the world, thoughts about death, thoughts about impermanence, thoughts about impermanence and suffering, and thoughts about suffering without self, are called impure thoughts.
親近多修學，多修學已得大果報、得大功德、得至甘露。
 Get close and practice more. If you practice more, you will get great rewards, great merits, and nectar.
以何緣故作是說？
 For what reason?
如比丘，心知分別不淨想，令欲心退沒不展，當漸漸除盡，背捨厭離已正住。
 Just like a bhikkhu, he knows in his mind that the impure thoughts of discrimination make the desire to retreat and not develop. He should gradually get rid of it, and he has become righteous in his abandonment and dissatisfaction.
如筋、如鳥[3]羽、如頭羅草投於火中燋捲不展，後便消盡。
 Like tendons, like bird [3] feathers, like heads of grass thrown into the fire, it will not spread out, and then it will disappear.
比丘如是心知分別不淨想，令欲心退[4]沒不展，後便消盡，背捨厭離已正住。
 A bhikkhu knows in his mind that the thoughts of distinction and impurity cause the desire to recede [4] and then disappear, and the mind of abandonment and detachment has become abiding.
如比丘，或有心知分別不淨想，心於欲想猶生津漏如本無異，心不背捨、不厭離、不正住。
 For example, a bhikkhu may have thoughts of separation and impurity in his mind, and his mind may still have water leakage due to desires and thoughts, which is the same as before.
比丘如實自知，我便為未修不淨想、我未增益異名色、我未得修果報，如是比丘有正智。
 A bhikkhu knows himself truthfully, because he has not cultivated impure thoughts, he has not gained different names and forms, and he has not obtained the fruits of cultivation. Such a bhikkhu has correct wisdom.
如比丘心知分別不淨想，於欲想心不生津漏，於本有異，背捨厭離正住。
 For example, a bhikkhu knows that discrimination is an impure thought, and his mind does not have fluid leakage due to desires and thoughts, which is different from his original state.
比丘如實正知，我已修不淨想、我有增益異名色、我得修果報，此比丘有正智。
 A bhikkhu knows truly and clearly that I have cultivated impure thoughts, I have gained different names and forms, and I have obtained the results of cultivation. This bhikkhu has correct wisdom.
行不淨想，親近多修學已，得大果報、得大功德、得至甘露。
 If you practice impure thoughts and practice more closely, you will get great results, great merits, and nectar.
以是因緣故，說如食不淨想，親近多修學已，得大果報、得大功德、得至甘露。
 For this reason, it is said that if you eat without purifying your thoughts, if you get close and practice more, you will get great results, great merits, and nectar.
[5]◎
 [5]◎
舍利弗阿毘曇論卷第十六
 Volume 16 of Sāriputta Abhidamāṇī
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T1548 舍利弗阿毘曇論卷/篇章 十七
 T1548 Shariputra Abhitan's Treatise Volume/Chapter Seventeen
舍利弗阿毘曇論卷第十七
 Volume 17 of Shariputra Abhidamana
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
 Translated by Yao, Qin, Bin, Sanzang, Tamayashe, Gongtanmojuduo, etc.
非問分道品第十之三
 The 10th part of Fei Wen Dao Branch
◎[6]以何因故作是說？
 ◎[6] Why do you pretend to be so?
如比丘，心知分別食不淨想，於揣食心退沒不進，漸當除盡，背捨厭離已正住。
 For example, a bhikkhu knows in his heart that he has an impure thought of discriminating against food. The thought of eating food has receded and cannot be advanced. Gradually, it will be eliminated, and he will be able to live in a state of abandonment and detachment.
如筋、如鳥[7]羽、如頭羅草投於火中燋捲不展，後便消滅。
 Like sinews, like bird [7] feathers, like heads of grass, they are thrown into the fire and cannot be rolled up, and then they are destroyed.
比丘如是，心知分別揣食不淨想，令揣食淨想退沒不進，漸當除盡，背捨厭離已正住。
 In this way, a bhikkhu knows in his heart that he is discriminating against the impure thoughts of eating, which causes the pure thoughts of eating to recede and never progress. Gradually, they will be eliminated, and he will have abdicated in the state of abandonment and detachment.
如比丘，或有心知分別揣食不淨想，心於揣食猶生津漏，如本無異，心不背捨、不厭離、不正住。
 For example, a bhikkhu may have a mind that recognizes the impurity of eating food, and the mind will still have fluid leakage due to eating food. It is the same as before, and the mind will not abandon it, will not be tired of it, and will not live in the right way.
比丘如實自知，我便為未修揣食不淨想、我未增益異名色、我未得修果報，如是比丘有正智。
 If a bhikkhu knows himself truthfully, he will think that he has not cultivated food and has impure thoughts, he has not gained different names and forms, and he has not obtained the results of his cultivation. Such a bhikkhu has correct wisdom.
如比丘，心知分別揣食不淨想，於揣食心不生津漏，於本有異，背捨厭離正住。
 For example, a bhikkhu knows in his heart that he has impure thoughts about eating, and his mind does not produce fluid leakage when he is eating. This is different from his original state.
比丘如實正知，我已修揣食不淨想、我有增益於異名色、我得修果報，此比丘有正[8]智。
 A bhikkhu knows correctly as it really is, I have cultivated the thought of impurity in food, I have benefited from different names and forms, I have gained the fruits of cultivation, this bhikkhu has correct [8] wisdom.
揣食不淨想，親近多修學已，得大果報、得大功德、得至甘露。
 If you think about food impurely, if you get close to it and practice it a lot, you will get great results, great merits, and nectar.
以是因緣故說。
 So it is said by reason.
如一切世間不樂想，親近多修學已，得大果報、得大功德、得至甘露。
 If you don't want to think about anything in the world, if you get close and practice more, you will get great results, great merits, and nectar.
以何因緣故作是說？
 What is the reason for this?
如比丘，心知分別一切世間不樂想，世間種種想心退沒不進，漸當除盡，背捨厭離已正住。
 Just like a bhikkhu, he knows in his heart that all the thoughts in the world are unpleasant, and all kinds of thoughts in the world are retreating and making no progress. They will gradually be eradicated, and the abandonment and detachment will be abiding.
如筋、如鳥[＊]羽、如頭羅草投於火中燋捲不展，後便消滅。
 Like tendons, like bird feathers, like tuna grass, they are thrown into the fire and cannot be rolled up, and then they are destroyed.
比丘如是心知分別一切世間不樂想，令世間種種想退沒不進，漸當除盡，背捨厭離已正住。
 In this way, a bhikkhu understands in his heart that all unpleasant thoughts in the world cause all kinds of thoughts in the world to recede and make no progress. They will gradually be eliminated, and the abandonment and detachment will be abiding.
如比丘，或有心知分別一切世間不樂想，世間種種想心猶生津漏，如本無異，不背捨、不厭離、不正住。
 For example, a bhikkhu may have a mind that distinguishes all things in the world and does not like to think about them. All kinds of thoughts in the world still cause fluid leakage. They are the same as they are. They do not abandon renunciation, are not tired of separation, and do not live in the right way.
比丘如實自知，我便為未修一切世間不樂想、我未增益異名色、我未得修果報，如是比丘有正智。
 If a bhikkhu knows himself truthfully, he will not be happy to think about the world because he has not cultivated it, he has not gained different names and forms, and he has not obtained the fruits of cultivation. Such a bhikkhu has correct wisdom.
如比丘，心知分別一切世間不樂想，於世間種種想心不生津漏，於本有異，背捨厭離正住。
 For example, a bhikkhu knows that he is aware of all the things in the world and does not want to think about them. He does not have any thoughts about the world, which is different from his original nature.
比丘如實正知，我已修一切世間不樂想、我有增益異名色、我得修果報，此比丘有正智。
 A bhikkhu knows truly and truly that I have cultivated all undesirable thoughts in the world, that I have gained different names and forms, and that I have obtained the fruits of cultivation. This bhikkhu has correct wisdom.
一切世間不樂想，親近多修學，多修學已得大果報、得大功德、得至甘露，以是因緣故說。
 If you don’t want to think about everything in the world, you should get close to it and practice more. If you practice more, you will have great results, great merits, and nectar. It is said to be caused by causes.
如死想，親近多修學已，得大果報、得大功德、得至甘露。
 Just like thinking about death, if you get close and practice more, you will get great rewards, great merits, and nectar.
以何因緣故作是說？
 What is the reason for this?
如比丘，心知分別死想，倚恃命根而自貢高，以命根決定堪忍常住，心貪著命根，如是盡斷無餘。
 For example, a bhikkhu knows how to think of death and relies on his life-root to achieve self-improvement. He relies on his life-root to determine what he can endure and to live forever. His mind is greedy for his life-root, and nothing remains.
如比丘，或有心知分別死想，倚恃命根而自貢高，以命根決定堪忍常[1]住，心貪著命根，如是未斷。
 For example, a bhikkhu may have thoughts of discriminating and dying, relying on his life-root to achieve self-improvement, and relying on his life-root to determine how to endure and endure [1]. His mind is greedy for his life-root, and this is still the case.
比丘如實自知，我便為未修死想、我未增益異名色、我未修果報，如是比丘有正智。
 If a bhikkhu knows himself truthfully, then I have not cultivated thoughts of death, I have not gained different names and forms, and I have not cultivated retribution. Such a bhikkhu has correct wisdom.
如比丘，心知分別死想，倚恃命根而自貢高，以命根決定堪忍常住，心貪著命根，如是盡斷無餘。
 For example, a bhikkhu knows how to think of death and relies on his life-root to achieve self-improvement. He relies on his life-root to determine what he can endure and to live forever. His mind is greedy for his life-root, and nothing remains.
如比丘如實自知，我已修死想、增益異名色、我得果報，如是比丘有正智。
 If a bhikkhu knows himself truthfully, he has cultivated thoughts of death, gained different names and forms, and obtained retribution, then such a bhikkhu has correct wisdom.
死想，親近多修學已，得大果報、得大功德、得至甘露，以是因緣故說。
 If you want to die, if you practice more and more closely, you will get great results, great merits, and nectar, so it is said to be caused by causes and conditions.
如無常想，親近多修學已，得大果報、得大功德、得至甘露。
 If you think about impermanence, if you get close and practice more, you will get great rewards, great merits, and nectar.
以何因緣故作是說？
 What is the reason for this?
如比丘，心知分別無常想，於利養名譽恭敬心退沒不進，漸當除盡，背捨厭離已正住。
 Just like a bhikkhu, he knows in his heart that he is discriminating and impermanent, and his respect for profit and reputation has retreated. Gradually, it will be eliminated.
如筋、如鳥[2]羽、如頭羅草投於火中燋捲不展，後便消盡。
 Like tendons, like bird [2] feathers, like heads of grass thrown into the fire, it will not be rolled up, and then it will disappear.
比丘如是，心知分別無常想，於利養名譽恭敬心退沒不進，漸當除盡，背捨厭離已正住。
 In this way, a bhikkhu, he knows in his mind that the thought of discrimination and impermanence, his attachment to profit and reputation, his respect and respect, have retreated, and will gradually be eradicated, and his abandonment and detachment will become abiding.
如比丘，或有心知分別無常想，於利養名譽恭敬心猶生津漏，如本無異，不背捨、不厭離、不正住。
 For example, a bhikkhu may have the thought of discernment and impermanence, and his reverence for profit and reputation may still cause leakage of fluids. He is the same as before, not betraying renunciation, not tired of leaving, and not living upright.
比丘如實自知，我便為未修無常想、我未增益異名色、我未得修果報，如是比丘如實自知。
 If a bhikkhu knows himself truthfully, then I have not cultivated the thought of impermanence, I have not gained different names and forms, and I have not obtained the fruits of practice. Such a bhikkhu knows himself truthfully.
如比丘，心知分別無常想，於利養名譽恭敬心不生津漏，於本有異，背捨厭離正住。
 For example, a bhikkhu knows that he is aware of the impermanence of his mind, and his reverence for profit and reputation does not lead to leakage. He is different from his original self, and he abandons and abandons his true abode.
比丘如實正知，我已修無常想、我有增益異名色、我得修果報，比丘有正智。
 A bhikkhu knows correctly as it really is, I have cultivated the thought of impermanence, I have gained different names and forms, I have cultivated the results, and the bhikkhu has correct wisdom.
無常想，親近多修學，多修學已得大果報、得大功德、得至甘露，以是因緣故說。
 Thinking of impermanence, if you practice more closely and practice more, you will get great rewards, great merits, and nectar, so it is said to be caused by causes and conditions.
如無常苦想，親近多修學已，得大果報、得大功德、得至甘露。
 If you think hard about impermanence, if you get close and practice more, you will get great rewards, great merits, and nectar.
以何因緣故作是說？
 What is the reason for this?
如比丘心知分別無常苦想，於懈怠窳[3]惰、不信、放逸不勤不觀等，生恐怖大畏切逼想，如臨死舉[4]刀觀無常苦想。
 For example, if a bhikkhu is aware of the painful thought of discerning impermanence, he will have fearful thoughts due to laziness, disbelief, disbelief, indolence, and indifference, just like when he is about to die, he will have the painful thought of contemplating impermanence.
比丘或有心知分別無常苦想，於窳[＊]惰懈怠、不信、放逸不勤不觀等，不生恐怖大畏切逼想，非如臨死舉[＊]刀。
 A bhikkhu may have hard thoughts about discernment and impermanence, and due to laziness, unbelief, carelessness, lack of diligence, and observance, etc., if he does not have fear and fear, it is not like wielding a knife when he is about to die.
如比丘如實自知，我便為未修無常苦想、我未增益異名色、我未得修果報，如是比丘如實自知。
 If a bhikkhu knows himself truthfully, I will think hard about impermanence because I have not cultivated, I have not gained different names and forms, and I have not obtained the fruits of practice. Such a bhikkhu knows himself truthfully.
如比丘，心知分別[5]則無常苦想，於窳[＊]惰懈怠、不信、放逸不勤不觀等，生恐怖大畏切逼想，如臨死舉[＊]刀觀無常苦想。
 For example, if a monk knows distinction [5] in his mind, he will think hard about impermanence. Due to laziness [*] laziness, disbelief, carelessness, and lack of diligence and observation, he will have fear, fear, and thoughts, just like when he is about to die, he will use a knife [*] to contemplate impermanence. Think hard.
如比丘如實正知，我[6]以修無常苦想、我增益異名色、我得[7]果報，此比丘有正智。
 If a bhikkhu truly understands the truth, I [6] practice impermanent thoughts, I gain different names and forms, and I obtain [7] results, this bhikkhu has correct wisdom.
無常苦想，親近多修學已，得大果報、得大功德、得至甘露，以是因緣故說。
 Think hard about impermanence, practice it closely, and get great results, great merits, and nectar.
如苦無我想，親近多修學已，得大果報、得大功德、得至甘露。
 If I think about suffering without suffering, if I practice more closely and practice more, I will get great rewards, great merits, and nectar.
以何緣故作是說？
 For what reason?
如比丘，心知分別苦無我想，於諸有識身及諸外物，計我我所、生憍慢等，俱離寂靜正解脫。
 For example, a bhikkhu knows in his heart that he is aware of the suffering of non-self-consciousness. He is concerned about the conscious body and external objects, thinks about me and what he has, and is arrogant and conceited. He is completely liberated from tranquility.
如比丘，或有心分別[8]苦無我想，於諸有識身及諸外物，計我我所、生憍慢等，心猶不離不寂靜不解脫。
 For example, a bhikkhu may have the mind to differentiate [8] from the thought of suffering and non-self, and to think about myself and myself in all conscious bodies and external objects, resulting in arrogance and pride, etc., and the mind is still inseparable, silent, and unliberated.
如比丘如實自知，我便為未修苦無我想、未增益異[9]名色、[10]我未得修果報，如是比丘如實自知。
 If a bhikkhu knows himself truthfully, then I have no self-consciousness because I have not cultivated suffering, I have not gained different names and forms, [10] I have not obtained the retribution of cultivation. Such a bhikkhu knows himself truthfully.
如比丘，心知分別苦無我想，於諸有識身及諸外物，[11]計我我所、生憍慢等，心俱離寂靜正解脫。
 For example, a bhikkhu knows in his mind that he is aware of the suffering of non-self, and in all conscious bodies and external objects, [11] he is concerned about what I am and what he has, and he is arrogant and conceited, etc. His mind is completely liberated from tranquility.
如是比丘如實知，我已修苦無我想、我增益異名色、得修果報，此比丘有正智。
 In this way, the bhikkhu knows truthfully that I have cultivated suffering without self-consciousness, that I have gained different names and forms, and that I have gained the fruits of cultivation. This bhikkhu has correct wisdom.
苦無我想，親近多修學已，得大果報、得大功德、得至甘露，以是因緣故說。
 I think there is no suffering. If you practice it closely and practice it a lot, you will get great rewards, great merits, and nectar. It is said to be caused by causes and conditions.
是名七想。
 It’s called Seven Thoughts.
何謂七定因緣法？
 What is the Seven Certain Causes and Conditions?
正見、正覺、正語、正業、正命、正進、正念，是名七定因緣法。
 Right view, right awareness, right speech, right action, right livelihood, right progress, and right mindfulness are called the Seven Concentrated Causes and Conditions.
何謂八聖道？
 What is the Eightfold Noble Path?
正見乃至正定，是名八聖道。
 Right view and even right concentration are called the Eightfold Noble Path.
何謂八解脫？
 What are the eight liberations?
色觀色解脫，是名初解脫。
 The liberation of form, contemplation and form is called primary liberation.
內無色想觀外色，是名第二解脫。
 Seeing the external form when there is no color within is called the second liberation.
淨解脫，是名第三解脫。
 Pure liberation is called the third liberation.
離一切色想、滅瞋恚想、不思惟若干想，成就無邊空處，是名第四解脫。
 Being free from all thoughts of color, eliminating thoughts of anger, not thinking about certain thoughts, and achieving boundless space is called the fourth liberation.
離一切空處，成就無邊識處行，是名第五解脫。
 Leaving all space and achieving boundless awareness is called the fifth liberation.
離一切識處，成就無所有處，是名第六解脫。
 Being away from all consciousness and achieving nothingness is called the sixth liberation.
離一切無所有處，成就非想非非想處，是名第七解脫。
 Being away from everything and having nothingness, achieving the place of neither thinking nor non-thinking, is called the seventh liberation.
離一切非想非非想處，成就滅受想行，是名第八解脫。
 Being away from all non-perceptions and non-perceptions, and accomplishing the practice of cessation of feelings and thoughts, is called the eighth liberation.
何謂色觀色初解脫？
 What is the initial liberation of form-viewing form?
如比丘，不滅內色想，取外色想。
 For example, a bhikkhu does not destroy the internal color perception and takes the external color perception.
比丘以外色調心修令柔軟，修令柔軟已得色解脫。
 For monks other than monks, if you cultivate your color mind to be soft and soft, you will gain liberation from color by practicing softness.
如比丘，心知分別外色想，心向彼、尊上彼、傾向彼，以彼解脫。
 For example, a bhikkhu knows how to distinguish external forms and thoughts, and his mind is directed toward that, respecting that, leaning towards that, and liberating through that.
何謂色？
 What is color?
如比丘，未分別內色，未滅不沒不除，是名色。
 For example, if a bhikkhu does not differentiate between inner form and form, it is name and matter before it is destroyed or eliminated.
何謂觀？
 What is viewing?
若外色以眼識曾見，如實見微見緣見，以意識分別，如實分別微分別緣分別，是名觀。
 If the external form has been seen with eye consciousness, seen as it is, slightly seen by conditions, and distinguished by consciousness, it is distinguished by the name of contemplation.
何謂初？
 What is the beginning?
八解脫次順不逆，以次入定行，是初是始是前，是名初。
 The eight stages of liberation are smooth and non-reversed, and they enter into concentration and practice in stages. They are the beginning, the beginning, and the front. This is called the beginning.
何謂得解脫？
 What does it mean to be liberated?
心向彼、尊上彼、傾向彼，以彼[1]為解脫，是名解脫。
 To turn your mind towards Him, to respect Him, to lean toward Him, and to regard Him as liberation is called liberation.
何謂內無色想觀外色第二解脫？
 What is the second liberation of inner colorlessness and external form?
如比丘，滅內色想已，[2]取外色[3]相，以外色調心修令柔軟，修令柔軟已得解脫。
 For example, a bhikkhu has eliminated inner thoughts of color, [2] taken the appearance of outer color [3], cultivated the mind of outer color to be soft, and practiced the softness to be liberated.
[A1]如比丘，心知分別外色[＊]相，心向彼、尊上彼、傾向彼，以彼解脫。
 [A1] Like a bhikkhu, the mind knows how to distinguish external forms [*], and the mind is directed toward that, respecting that, leaning toward that, and liberating with that.
何謂內無色想？
 What is the inner thought of colorlessness?
如比丘，內色想分別滅沒除已，是名內無色想。
 For example, a bhikkhu, the internal color perception is destroyed and eliminated, which is called the internal colorless perception.
何謂觀？
 What is viewing?
若外色以眼識曾見，如實見微見緣見，以意識分別，如實分別微分別緣分別，是名觀。
 If the external form has been seen with eye consciousness, seen as it is, slightly seen by conditions, and distinguished by consciousness, it is distinguished by the name of contemplation.
何謂第二八解脫？
 What is the 28th liberation?
以次順不逆，以次入定行第二與初無有中間，是名第二。
 The second step is to go smoothly and not to go against it. The second step is to enter concentration and practice. It is the second step between the second step and the initial non-being.
何謂解脫？
 What is liberation?
心向彼、尊上彼、傾向彼，以彼得解脫，是名解脫。
 The mind is toward Him, respects Him, leans towards Him, and is liberated by Peter. This is called liberation.
何謂第三淨解脫？
 What is the third pure liberation?
如比丘，取一淨色相，若火相、日月星宿、摩尼珠、七寶宮殿、綵色衣被、華果、金銀銅環、琉璃真珠珂貝珊瑚玉石及餘寶性。
 For example, a bhikkhu takes a pure form, such as fire, sun, moon and stars, mani beads, seven-jeweled palace, colorful clothes and quilts, flowers and fruits, gold, silver, copper rings, glazed pearls, kelp, coral, jade, and residual treasure properties.
比丘取是諸淨色相已，得淨解脫。
 A bhikkhu takes these pure forms and attains pure liberation.
比丘心知分別淨色[4]相，心向彼、尊上彼、傾向彼，以彼為解脫。
 A bhikkhu knows how to distinguish pure forms [4], and his mind is directed toward that, respects that, and tends toward that, taking that as his liberation.
何謂淨？
 What is pure?
諸色好展轉相照適意觀無厭，是名淨。
 All colors are easy to unfold and turn around, and they are illuminated and contemplated endlessly. This is the name of purity.
何謂解？
 What is solution?
心向彼，是名解[5]脫。
 Turning your heart towards that direction is called liberation [5].
何謂第三八解脫？
 What is the 38th liberation?
以次順不逆，以次入定行第三與二無有中間，是名第三。
 It goes smoothly and never goes against its will, and it enters the path of samadhi. It is between the third and the two non-existences. This is called the third.
何謂解脫？
 What is liberation?
心向彼、尊上彼、傾向彼，以彼解脫，是名解脫。
 To turn your heart towards Him, to respect Him, to lean towards Him, and to be liberated by Him, is called liberation.
何謂離一切色想、滅瞋恚想、不思惟若干想，成就無邊空處行，第四解脫？
 What is the fourth liberation of being free from all thoughts of color, eliminating thoughts of anger, not thinking about certain thoughts, and achieving the practice of boundless space?
何謂色想？
 What is lust?
若眼識相應想，是名色想。
 If the eye-consciousness is associated with the thought, it is the thought of name and form.
何謂瞋恚想？
 What are angry thoughts?
若忿怒相應想，是名瞋恚想。
 If you think about anger, it is called angry thinking.
何謂若干想？
 What are some thoughts?
若外穢濁非善分想，是名若干想。
 If external filth and turbidity are not good thoughts, they are called certain thoughts.
復次色想，若不離色界想及眼識相應[6]想，是名色想。
 The second thought of form, if it is not separated from the thought of the form realm and the thought of eye-consciousness correspondence [6], is the thought of name and form.
復次瞋恚想，若五識身相應想及忿怒相應想，是名瞋恚想。
 Again, if the thoughts of anger and anger are associated with the five consciousnesses and the body, this is called the thought of anger.
復次若干想，若諸眾生、諸物、諸境界、諸清淨、諸煩惱，是名若干想。
 Several thoughts again and again, such as all living beings, all things, all realms, all purity, and various troubles, this is called several thoughts.
如比丘，離一切色想、滅瞋恚想、不思惟若干想。
 Like a monk, he is free from all thoughts of color, eliminates thoughts of anger and anger, and does not think about certain thoughts.
如比丘，身中孔，若耳孔、鼻孔、口門，飲食入處、飲食住處、飲食出處，思惟空、知空、解空、受空。
 For example, a bhikkhu has holes in his body, such as ear holes, nostrils, and mouth, where food comes in, food lives, and food comes out. He thinks about emptiness, knows emptiness, understands emptiness, and receives emptiness.
如比丘，知身有飲，猶如蒜皮，思惟漸令薄、知薄、解薄、受薄，思惟漸令破散、知破散、解破散、受破散。
 For example, a bhikkhu knows that there is a drink in his body, just like a garlic peel. His thoughts gradually make it thin, know it thin, understand it thin, and receive it thin. His thoughts gradually make it loose, know it loose, understand it loose, and receive it loose.
如是比丘，知內色想已，若外物中孔，若地中孔穴井瓫坑谷坎窟，思惟空、知空、解空、受空。
 If it is a bhikkhu, know that the internal color is already in the middle of the external objects, if the outer object is in the hole, if the middle of the hole is the holes of the holes of the holes, the thoughts are empty, the empty, the emptiness, and the emptiness.
如比丘，分別內外色想已，觀空處寂靜，思惟無邊空、知無邊空、解無邊空、受無邊空，如行人若想憶想，是名空處想。
 Just like a bhikkhu, when he thinks about the distinction between internal and external forms, he observes the silence of space, contemplates boundless emptiness, knows boundless emptiness, understands boundless emptiness, and feels boundless emptiness. If a traveler wants to remember, this is called thinking of emptiness.
此想與定共生共住共滅，是名入空處定。
 This thought and concentration coexist, live, and perish together, which is called concentration in the empty space.
復次比丘，大地及須彌山作火聚想，思惟烟、知烟、解烟、受烟，思惟然、知然、解然、受然，思惟燒、知燒解、燒受燒已，比丘思惟無邊空處寂靜勝，思惟無邊空處、知解受無邊空處寂靜勝，如行人若想憶想，是名空處想。
 Again, bhikkhu, think about the fire gathering on the earth and Mount Sumeru. Think about smoke, know smoke, dissolve smoke, and receive smoke. Think about it, know it, understand it, and receive it. Think about burning, knowing that it has burned, and it has been burned. Bhikkhu Thinking about the boundless emptiness, the silence is the best. Thinking about the boundless emptiness, knowing, understanding and feeling the boundless emptiness. The silence is the best. If a traveler wants to remember, this is called thinking about the emptiness.
此想與定共生共住共滅，是名入空處定。
 This thought and concentration coexist, live, and perish together, which is called concentration in the empty space.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
若現世欲想、未來欲想，現世色想、未來色想，此想麁，空處想寂靜勝微細善淨。
 If you think about desires in the present world and desires in the future, thoughts about colors in the present world and thoughts about colors in the future, these thoughts are far away, and the silence of the empty place is better than the subtle goodness and purity.
比丘思惟無邊空處寂靜勝處，知解受無邊空處寂靜勝。
 A bhikkhu meditates on the peaceful and peaceful place of boundless space, and knows and understands the peaceful and peaceful place of boundless space.
如行人若想憶想，是名空處想。
 If a traveler wants to remember something, it is called thinking in an empty place.
此想與定共生共住共滅，是名入空處定。
 This thought and concentration coexist, live, and perish together, which is called concentration in the empty space.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
現世欲想、未來欲想，現在色想、未來色想，此想麁，但無邊空處永滅無餘寂靜勝。
 Desires of the present world, desires of the future, thoughts of present colors, and thoughts of future colors, all these thoughts are lost, but the boundless space will never be destroyed and the silence will prevail.
比丘思惟無邊空處寂靜，知解受無邊空處，如行人若想憶想，是名空處想。
 A bhikkhu contemplates the silence of boundless space, knows and understands the boundless space, and if a traveler wants to think about it, it is called thinking of space.
此想與定共生共住共滅，是名入空處定。
 This thought and concentration coexist, live, and perish together, which is called concentration in the empty space.
何謂第四八解脫？
 What is the 48th liberation?
以次順不逆，以次入定行第四與三無有中間，是名第四。
 The fourth step is to go smoothly and not to go against it, and to enter the samadhi step by step is between the fourth and the three non-existences. This is called the fourth.
何謂解脫？
 What is liberation?
心向彼、尊上彼、傾向彼，以彼解脫，是名解脫。
 To turn your heart towards Him, to respect Him, to lean towards Him, and to be liberated by Him, is called liberation.
何謂離一切空處，成就無邊識處行，是第五解脫？
 What is the fifth liberation of leaving all emptiness and achieving boundless consciousness?
如比丘，如是思惟：
 Like a bhikkhu, he thinks like this:
我已成就無邊空處行，頗有法勝無邊空處不？
 I have accomplished the practice of boundless emptiness, am I quite capable of conquering boundless emptiness?
比丘便作是念：
 The bhikkhu then thought:
唯有空處行，如人以大器覆小器。
 It can only be done in an empty place, like a person covering a small one with a big one.
如是思惟：
 Think this way:
此器勝彼器。
 This weapon is better than that weapon.
此器以何因故勝？
 Why does this weapon win?
我以此器覆彼器故。
 That's why I use this weapon to overwrite the other.
如比丘，如是思惟：
 Like a bhikkhu, he thinks like this:
我已遍解無邊空處行，頗有法勝無邊空處不？
 I have thoroughly understood the practice of boundless emptiness, and am I quite capable of conquering boundless emptiness?
比丘便作是念：
 The bhikkhu then thought:
唯有識勝無邊空處行。
 Only knowledge can conquer boundless space.
識以何因故勝？
 Why does knowledge prevail?
我以識遍解無邊空處故。
 This is why I understand the boundless space with my consciousness.
如比丘思惟無邊識處寂靜，知解受無邊識[7]處寂靜，如行人若想憶想，是名識處想。
 Just like a bhikkhu thinking about the infinite consciousness, there is stillness, knowing, understanding and feeling the infinite consciousness [7] is still silent, just like a traveler who wants to remember, it is the name consciousness that thinks.
此想與定共生共住共滅，是名入識處定。
 This thought and concentration coexist, live, and perish together, which is called concentration at the base of consciousness.
復次比丘如是思惟：
 Again the bhikkhu thought thus:
若現在欲想、未來欲想，現在色想、未來色想，空處想等麁，識處想寂靜勝。
 If you think about desire now and desire in the future, think about present color and future color, think about space and so on, think about silence in the consciousness.
比丘思惟無邊識處寂靜勝，知解受無邊識處寂靜勝。
 The bhikkhu who meditates on the boundless consciousness is victorious in silence, and the bhikkhu who understands and understands the boundless consciousness in the place of silence is victorious.
如行人若想憶想，是名識處想。
 For example, if a traveler wants to recall something, he is thinking at the base of consciousness.
此想與定共生共住共滅，是名入識處定。
 This thought and concentration coexist, live, and perish together, which is called concentration at the base of consciousness.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
若現在欲想、未來欲想，現在色想、未來色想，空處想等，但識處永滅無餘，唯識處寂靜勝。
 If you think about the present desire, the future desire, the present color thought, the future color thought, the empty space thought, etc., but the awareness place will never be left, only the silence of the awareness place will prevail.
[8]如比丘思惟無邊識處寂靜勝，知解受無邊識處寂靜勝，如行人若想憶想，是名識處想。
 [8] Just as a bhikkhu contemplates the place of boundless consciousness, the silence is superior, and the place where knowing, understanding, and receiving is boundless is silent and superior. Just as a traveler wants to remember, it is the name of consciousness.
此想與定共生共住共滅，是名入識處定。
 This thought and concentration coexist, live, and perish together, which is called concentration at the base of consciousness.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
無邊空處入麁，無邊識處入寂靜勝微細善淨。
 Entering the place of boundless space, entering the place of boundless consciousness, entering silence is superior to the subtle goodness and purity.
如比丘思惟無邊識處寂靜勝，知解受無邊識處寂靜勝，如行人若想憶想，是名識處想。
 Just like a bhikkhu thinking about the boundless consciousness, the silence is the best, knowing, understanding and feeling the silence at the boundless consciousness, just like a traveler who wants to remember, this is the name of consciousness.
此想與定共生共住共滅，是名入識處定。
 This thought and concentration coexist, live, and perish together, which is called concentration at the base of consciousness.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
若入空處定麁，若入識處定寂靜勝微細善淨。
 If you enter the place of emptiness and meditate, if you enter the place of consciousness and calm silence, it is better than the subtle and pure goodness.
如比丘思惟無邊識處寂靜勝，知解受無邊識處寂靜勝，如行人若想憶想，是名識處想。
 Just like a bhikkhu thinking about the boundless consciousness, the silence is the best, knowing, understanding and feeling the silence at the boundless consciousness, just like a traveler who wants to remember, this is the name of consciousness.
此想與定共生共住共滅，是名入識處定。
 This thought and concentration coexist, live, and perish together, which is called concentration at the base of consciousness.
何謂第五八解脫？
 What is the fifth and eighth liberation?
以次順不逆，以次入定行第五與四無有中間，是名五。
 It goes smoothly and never goes against its will, and it enters the path of concentration. The middle between the fifth and the four non-beings is called the fifth.
何謂解脫？
 What is liberation?
心向彼、尊上彼、傾向彼，以彼解脫，是名解脫。
 To turn your heart towards Him, to respect Him, to lean towards Him, and to be liberated by Him, is called liberation.
何謂離一切識處，成就無所有處行，是第六解脫？
 What is the sixth liberation of being separated from all consciousness and achieving the place of nothingness?
如比丘，如是思惟：
 Like a bhikkhu, he thinks like this:
我已遍解無邊識處行，頗有法勝無邊識處不？
 I have thoroughly understood the practice of the base of boundless consciousness. Is there a way to overcome the base of boundless consciousness?
比丘便作是念：
 The bhikkhu then thought:
唯有識無所有處勝。
 There is only victory in knowing that there is nothing.
如比丘思惟無所有處寂靜勝，知解受無所有處寂靜勝，如行人若想憶想，是名無所有處想。
 Just as a bhikkhu thinks about the place where there is nothing, it is peaceful and superior, and when he understands and understands, the place where he feels has nothing is peaceful and wins. If a traveler wants to think about it, this is called thinking about the place where there is nothing.
此想與定共生共住共滅，是名入無所有處定。
 This thought and concentration coexist, live, and perish together, which is called entering the concentration of nothingness.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
我非我所有、我所非我有。
 I am not mine, and what I am not mine is not mine.
如比丘思惟無所有處寂靜勝，知解受無所有處寂靜勝，如行人若想憶想，是名無所有[1]處想。
 Just as a bhikkhu thinks about the place where there is nothing, it is peaceful and superior, and when he knows and understands the feeling, where there is nothing, there is peace and success. If a traveler wants to remember, this is called thinking about nothing [1].
此想與定共生共住共滅，是名入無所有處定。
 This thought and concentration coexist, live, and perish together, which is called entering the concentration of nothingness.
復次比丘觀一切世間空，世間空已想無依止處。
 Again, the bhikkhu contemplates the emptiness of all the world, and realizes that the world is empty and has no place to rely on.
如比丘思惟無所有處寂靜勝，知解受無所有處寂靜勝。
 Just as a bhikkhu contemplates the place where there is nothing, the peace is supreme, and the understanding and understanding of the feeling, where there is nothing, is the peace and victory.
如行人若想憶想，是名無所有處想。
 If a traveler wants to think about something, it is called thinking without any place.
此想與定共生共住共滅，是名入無所有處定。
 This thought and concentration coexist, live, and perish together, which is called entering the concentration of nothingness.
復次比丘，以大地須彌山作火聚想，思惟烟、知解受烟，思惟然、知解受然，思惟燒、知解受燒燒已。
 Again, bhikkhu, think of Mount Sumeru on the earth as a gathering place of fire. Think of smoke, and understand that you have experienced smoke.
比丘思惟無所有處寂靜勝，知解受無所有處想寂靜勝，如行人若想憶想，是名無所有處想。
 A bhikkhu thinks about the place where there is nothing, and the tranquility is the best. He knows and understands the feeling where there is nothing.
此想與定共生共住共滅，是名入無所有處定。
 This thought and concentration coexist, live, and perish together, which is called entering the concentration of nothingness.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
若現在欲想、未來欲想，現在色想、未來色想，空處想、識處想，此想麁，無所有處想寂靜勝微細善淨。
 If you think about desire now, desire in the future, color now, color in the future, thoughts about space, and thoughts about consciousness, this kind of thinking, without any thought, silence is better than subtle goodness.
如比丘思惟無所有處寂靜勝，知解受無所有處[2]寂靜勝，如行人若想憶想，是名無所有處想。
 Just as a bhikkhu thinks about the place where there is nothing, the place of silence is superior, and the place where understanding and understanding has no place [2] is peaceful and wins. If a traveler wants to think about it, this is called thinking about the place where there is nothing.
此想與定共生共住共滅，是名入無所有處定。
 This thought and concentration coexist, live, and perish together, which is called entering the concentration of nothingness.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
若現在欲想、未來欲想，現在色想、未來色想，空處想、識處想無餘寂靜勝。
 If you think about desire now and desire in the future, think about present color and future color, think about space and consciousness, there will be no remaining silence.
如比丘思惟無所有處寂靜勝，知解受無所有處寂靜勝，如行人若想憶想，此想與定共生共住共滅，是名入無所有處定。
 Just as a bhikkhu contemplates the place where there is nothing, the tranquility is superior, and the understanding and understanding of the place where there is nothing is peaceful and superior. If a traveler wants to remember, this thought and concentration coexist, live and disappear together. This is called entering the concentration of nothing.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
無邊空處入麁、識處入麁，無所有處入寂靜勝微細善淨。
 The place of boundless space enters the sky, the place of consciousness enters the sky, and the place where there is nothing enters the silence that is superior to the subtle goodness.
如比丘思惟無所有處寂靜勝，知解受無所有處寂靜勝，如行人若想憶想，是名無所有處想。
 Just as a bhikkhu thinks about the place where there is nothing, it is peaceful and superior, and when he understands and understands, the place where he feels has nothing is peaceful and wins. If a traveler wants to think about it, this is called thinking about the place where there is nothing.
此想與定共生共住共滅，是名入無所有處定。
 This thought and concentration coexist, live, and perish together, which is called entering the concentration of nothingness.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
若入空處定、識處定麁，若入無所有處定寂靜勝微細善淨。
 If you enter the place of emptiness and concentration, if you enter the place of consciousness and have concentration, if you enter the place of nothingness, tranquility is superior to the subtle goodness.
如比丘思惟無所有處寂靜勝，知解受無所有處寂靜勝，如行人若想憶想，是名無所有處想。
 Just as a bhikkhu thinks about the place where there is nothing, it is peaceful and superior, and when he understands and understands, the place where he feels has nothing is peaceful and wins. If a traveler wants to think about it, this is called thinking about the place where there is nothing.
此想與定共生共住共滅，是名入無所有處定。
 This thought and concentration coexist, live, and perish together, which is called entering the concentration of nothingness.
何謂第六八解脫？
 What is the Sixty-Eighth Liberation?
以次順不逆，以次入定行第六與五無有中間，是名六。
 It goes smoothly without going against it, and it enters the path of concentration. The sixth is between the sixth and the five non-beings. This is called the sixth.
何謂解脫？
 What is liberation?
心向彼、尊上彼、傾向彼，以彼解脫，是名解脫。
 To turn your heart towards Him, to respect Him, to lean towards Him, and to be liberated by Him, is called liberation.
何謂離一切無所有處，成就非想非非想處行，是第七解脫？
 What is the seventh liberation of being away from everything and achieving nothing but non-perception?
如比丘，如是思惟：
 Like a bhikkhu, he thinks like this:
想是我過患、想是癰瘡想是我箭，非想非非想處寂靜勝。
 Thinking that it is my fault, thinking that it is a carbuncle, thinking that it is my arrow, thinking of non-non-non, thinking of silence is the best.
比丘思惟非想非非想處寂靜勝，知解受非想非非想處寂靜勝，如行人若想憶想，是名非想非非想處想。
 A bhikkhu who thinks about non-perception and non-non-perception is the winner of silence, knows and understands the feeling of non-perception and non-perception and is silent and wins. If a practitioner wants to remember, this is called the place of non-perception and non-perception.
此想與定共生共住共滅，是名入非想非非想處定。
 This kind of thinking and concentration coexist, live and die together, which is called entering the concentration of neither thinking nor non-thinking.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
若現在欲想、未來欲想，現在色想、未來色想，空處想、識處想、無所有處想等麁，非想非非想處想寂靜勝微細善淨。
 If you think about present desires, future desires, present colors, future colors, thoughts about emptiness, consciousness, nothingness, etc., thinking about non-non-non-thoughts, silence is better than subtle goodness.
比丘思惟非想非非想處寂靜勝，知解受非想非非想處寂靜勝，如行人若想憶想，是名非想非非想處想。
 A bhikkhu who thinks about non-perception and non-non-perception is the winner of silence, knows and understands the feeling of non-perception and non-perception and is silent and wins. If a practitioner wants to remember, this is called the place of non-perception and non-perception.
此想與定共生共住共滅，是名入非想非非想處定。
 This kind of thinking and concentration coexist, live and die together, which is called entering the concentration of neither thinking nor non-thinking.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
若現在欲想、未來欲想，現在色想、未來色想，空處想、識處想、無所有處想，但非想非非想處永滅無餘寂靜勝。
 If you think about the present desire, the future desire, the present color thought, the future color thought, you think about the place of emptiness, the place of consciousness, and the place of nothingness, but the place of non-perception, non-non-perception, will never be destroyed, there will be no remaining silence and victory.
比丘思惟非想非非想處寂靜勝，知解受非想非非想處寂靜勝，如行人若想憶想，是名非想非非想處想。
 A bhikkhu who thinks about non-perception and non-non-perception is the winner of silence, knows and understands the feeling of non-perception and non-perception and is silent and wins. If a practitioner wants to remember, this is called the place of non-perception and non-perception.
此想與定共生共住共滅，是名入非想非非想處定。
 This kind of thinking and concentration coexist, live and die together, which is called entering the concentration of neither thinking nor non-thinking.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
若無邊空處入、無邊識處入、無所有處入麁，非想非非想處入寂靜勝微細善淨。
 If the place of boundless space enters, the place of boundless consciousness enters, the place of nothingness enters, and the place of non-perception and non-perception enters silence, it is superior to the purity of subtle goodness.
比丘思惟非想非非想寂靜勝，知解受非想非非想處寂靜勝，如行人若想憶想，是名非想非非想處想。
 A bhikkhu who thinks about non-perception and non-non-perception is the winner of tranquility. He who understands and understands the feeling of non-perception and non-perception is silent and wins. If a practitioner wants to remember, this is called the place of non-perception and non-perception.
此想與定共生共住共滅，是名入非想非非想處定。
 This kind of thinking and concentration coexist, live and die together, which is called entering the concentration of neither thinking nor non-thinking.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
若入無邊空處定、若入識處定、若入無所有處定麁，若非想非非想處寂靜勝微細善淨。
 If you enter concentration in the place of boundless space, if you enter concentration in the place of consciousness, if you enter concentration in the place of nothingness, if there is neither thought nor non-thought, silence is better than subtle goodness.
比丘思惟非想非非想處寂靜勝，知解受非想非非[1]想寂靜勝，如行人若想憶想，是名非想非非想處想。
 A bhikkhu who thinks about non-perception and non-non-conception is the best in silence. He knows and understands the feeling of non-perception and non-non. [1] Thinking in silence is the best. If a traveler wants to remember, this is called the place of non-perception and non-perception.
此想與定共生共住共滅，是名入非想非非想處定。
 This kind of thinking and concentration coexist, live and die together, which is called entering the concentration of neither thinking nor non-thinking.
何謂第七八解脫？
 What is the seventh or eighth liberation?
以次順不逆，以次入定行第七與六無有中間，是名七。
 It goes smoothly and never goes against its will, and it enters the path of concentration. It is between the seventh and the six non-beings. This is called the seventh.
何謂解脫？
 What is liberation?
心向彼、尊上彼、傾向彼，以彼解脫，是名解脫。
 To turn your heart towards Him, to respect Him, to lean towards Him, and to be liberated by Him, is called liberation.
何謂離一切非想非非想處，成就滅受想定，是第八解脫？
 What is the eighth liberation of being away from all non-perceptions and attaining the concentration of cessation of feelings?
如比丘，依戒住戒，增修二法定慧，依定慧滅受想。
 For example, a bhikkhu should abide by the precepts, cultivate the wisdom of the two Dharmas, and eliminate the thoughts of feeling according to the wisdom of concentration.
若滅受想，是名滅盡定。
 If the thought of feeling is eliminated, this is called cessation of concentration.
復次比丘，住觸證勝想，住觸證勝想時如是思惟：
 Again, bhikkhu, when you abide in touch and realize the perfect thought, you should think like this:
我有思猶惡，無思便善。
 When I think, I feel bad; when I don’t think, I feel good.
我有思則有作，有作則為有樂想，有樂想則有餘地麁想生。
 When I think, I do something; when I do something, I have happy thoughts; when I have happy thoughts, I have room for reverie.
比丘如是思惟：
 The bhikkhu thought thus:
若我無思無作，無作已則樂想不生，樂想不生餘地麁[A2]想亦不生。
 If I have no thoughts or actions, and no actions, then happy thoughts will not arise, and happy thoughts will not arise. [A2] Thoughts will not arise.
如比丘無思惟無作，無作已則樂想滅，樂想滅餘地麁想亦滅，得觸證滅盡定。
 For example, if a bhikkhu does not think or do anything, if he does not do anything, then the happy thoughts will disappear, and the happy thoughts will also disappear wherever the happy thoughts disappear, and he will reach the realization of cessation.
何謂第八解脫？
 What is the eighth liberation?
次順不逆，以次入定行第八與七無有中間，是名八。
 It goes smoothly and never goes against the grain, and it is called the eighth. It is between the eighth and the seven non-existences.
何謂解脫？
 What is liberation?
心向彼、尊上彼、傾向彼，以彼解脫，是名解脫。
 To turn your heart towards Him, to respect Him, to lean towards Him, and to be liberated by Him, is called liberation.
是名八解脫。
 This is called the Eight Liberations.
云何八[2]勝入？
 How can Ba[2] win?
內色想觀外色少好色非好色，勝知勝見。
 If you want to see the inner color, the outer color is less lustful and not lustful. Knowledge is better than seeing.
有如是想，內色想觀外色無量好色非好色，勝知勝見。
 Thinking like this, the inner color is immeasurable and the outer color is immeasurable. The color is not lustful, and the knowledge is better than the view.
有如是想，內無色想觀外色少好色非好色，勝知勝見。
 If you think like this, there is no color inside, and when you look at the outer color, there is little color, not lust, and knowledge is better than seeing.
有如是想，內無色想觀外色無量好色非好色，勝知勝見。
 If you think like this, there is no color inside, and you want to see the color outside.
有如是想，內無色想觀外色青，青色青光，如優摩華青青色青光、如波羅[3]捺衣善染青青色青光。
 If you think like this, you will see that the inner color is colorless, and the outer color will be green, with green light, such as the green light of Yumohua, or the green light of Polo [3].
觀如是妙色青青色青光，勝知勝見。
 Seeing such wonderful green light, it is better to know and see.
有如是想，內無色想觀外色黃，黃色黃光，如迦尼伽羅華黃黃色黃光、如波羅捺善染衣黃黃色黃光。
 If you think like this, you will see that the inner color is colorless and the outer color will be yellow, yellow and yellow light, such as the yellow yellow light of Kanigarahua, and the yellow yellow light of Paranasa's dyed clothes.
觀如是妙色黃黃色黃光，勝知勝見。
 Seeing such a wonderful color of yellow and yellow light, it is better to know and see.
有如是想，內無色想觀外色赤，赤色赤光，如槃頭華赤赤色赤光、如波羅捺善染衣赤[4]赤色赤光。
 Thinking like this, there is no color inside, and when you think about it, the outer color is red, red and red light, like the red red light of Pantou Hua, and the red red light of Polo Nashan's dyed clothes [4].
觀如是妙色赤赤色赤光，勝知勝見。
 Seeing such a wonderful color, red, red, red light, it is better to know and see.
有如是想，內無色想觀外色白，白色白光，如鹵土星白白色白光、如波羅捺善浣衣白白色白光。
 If you think like this, you can see that the outer color is white and white light, like the white light of Saturn, and the white light of Paranashanhui.
觀如是妙色白白色白光，勝知勝見，有如是想。
 Seeing such a wonderful color, white and white light, it is better to know and see, think like this.
何謂內色想觀外色少好色非好色，勝知勝見，有如是想？
 What does it mean to think about the inner color, the outer color is less, the color is not the lust, the knowledge is better than the view, this is what you think?
謂比丘未滅內色想，取外少色，好色非好色、適意不適意、可惡不可惡。
 It is said that the bhikkhu has not eliminated the internal color thoughts, but takes the external few colors, likes the color but does not like the color, is pleasant but not pleasant, and is hateful and not abominable.
比丘以外少色調心修令柔軟，修令柔軟已得色勝解脫。
 There are few monks other than monks who practice softness and softness in their color mind, and they have achieved the liberation of color by practicing softness.
比丘知見分別外少色，心向彼、尊上彼、傾向彼，以彼勝解。
 A bhikkhu knows that there are few external forms of distinction, his mind is directed towards that, he respects that, he is inclined to that, and he is the master of understanding.
何謂內色想？
 What is inner lust?
比丘未滅內色想，不滅不沒不除，是名內色想。
 A bhikkhu's inner thoughts of color are not destroyed, and they are not eliminated. This is called inner thoughts.
何謂觀外色？
 What is appearance?
若外少色，眼識曾見、如實見、緣見，意識分別、如實分別、緣分別，是名觀外色。
 If there is little external color, the eye consciousness has seen, seen as it really is, and the conditions have differentiated it, and the consciousness has distinguished, discerned as it actually exists, and the conditions have distinguished it, this is the name of external appearance.
何謂少？
 What is less?
若可計數量，非無邊無量、非阿僧祇、非無邊無際，是謂少。
 If the quantity can be counted, it is not boundless, immeasurable, asamkhya, or boundless. It is said to be few.
何謂好色非好色？
 What does it mean to be lustful but not lustful?
淨不淨，是名好色非好色。
 Whether it is pure or not is pure, it is called lust but not lust.
何謂勝知勝見？
 What is superior knowledge and superior vision?
彼勝解，是名勝知勝見。
 That is the superior understanding, which is the superior knowledge and view.
何謂有如是想？
 What does it mean to think so?
若有不分散、不相離、一向少色想，是名有如是想。
 If there are thoughts that are not scattered, not separated, and always have few colors, it is called such thoughts.
何謂內色想觀外色無量好色非好色，勝知勝見，有如是想？
 What does it mean to think about inner color, think about the outer color, immeasurable good color but not good color, superior knowledge and superior view, such thinking?
謂比丘不滅少色想，取外無量色想，好色非好色、適意非適意、可惡不可惡。
 It is said that the bhikkhu is immortal in his thoughts of few colors, and takes in the thoughts of countless external colors, such as lustful colors but not lustful colors, pleasant things but not pleasant things, and hateful things.
比丘以彼外無量色調心修令柔軟，修令柔軟已得[5]色勝解。
 The bhikkhu cultivates softness with the immeasurable color outside, and by practicing softness, he has obtained the ultimate understanding of color [5].
比丘知見分別外無量色，心向彼、尊上[6]彼、傾向彼，於彼勝解。
 A bhikkhu knows and sees the immeasurable form outside of discrimination, his mind is directed toward that, he respects that [6], he is inclined to that, and he has the ultimate understanding of that.
何謂內色想？
 What is inner lust?
比丘未滅內色想，未沒未除，是名內[7]無色想。
 The bhikkhu's inner thoughts of form have not been eliminated, and they have not disappeared or been eliminated. This is called the inner formless thought [7].
何謂觀外色？
 What is appearance?
若外無量色，眼識曾見、如實見、緣見，意識分別、[8]如實分別、緣分別，是名觀外色。
 If there are immeasurable external forms, the eye consciousness has seen them, seen them as they really are, and seen them by conditions, and the consciousness has distinguished them.
何謂無量？
 What is immeasurable?
非少、非可稱量，無邊無量、阿僧祇、無邊無際，是名無量。
 Not few, not measurable, boundless, asamkhya, boundless, this is called immeasurable.
何謂好色非好色？
 What does it mean to be lustful but not lustful?
若淨不淨，是名好色非好色。
 If it is pure but not pure, it is called lust but not lust.
何謂勝知勝見？
 What is superior knowledge and superior vision?
若於彼法勝受已，知見分別，是名勝知勝見。
 If you have experienced the superiority of that dharma, you will know and see the difference. This is called superior knowledge and superior view.
何謂有如是想？
 What does it mean to think so?
若想不分散、不相離、一定無量色想，是名有如是想。
 If the thoughts are not scattered or separated, there must be infinite color thoughts, which is called such thoughts.
何謂內無色想觀外色青，青色青光。
 What is the inner colorlessness? If you think about the outer color, it is green, which is green and green.
若於是色勝知見，有如是想。
 If form is superior to knowledge and view, think like this.
如比丘滅內色想已，取外青色想。
 For example, a bhikkhu has eliminated inner color thoughts and taken up outer blue thoughts.
比丘以外青色調心修令柔軟，柔軟已得色勝解。
 Bhikkhus and other monks, the blue-colored mind cultivates softness, and softness has achieved the ultimate understanding of color.
比丘知見分別外青色，心向彼、尊上彼、傾向彼，於彼勝解。
 A bhikkhu knows and sees the blue color outside the distinction, and his mind is directed toward that, respecting that, leaning toward that, and having the ultimate understanding of that.
何謂內無色想？
 What is the inner thought of colorlessness?
內色想滅沒除，是名內無色想。
 The internal color perception is destroyed but not eliminated, which is called the internal colorless perception.
何謂觀外色？
 What is appearance?
若外青色，眼識曾見、如實見、緣見，意識分別、如實分別、緣分別，是名觀外色。
 If the outer color is cyan, the eye consciousness has seen it, seen it as it is, and seen it by conditions, and the consciousness has distinguished it, distinguished it as it is, and distinguished it by conditions. This is the external color of the name and view.
何謂青？
 What is green?
青有二種，有性青、染青，是名青。
 There are two kinds of green, namely green and dyed green, which are called green.
何謂勝知見？
 What is superior knowledge and view?
若於彼色[9]勝受已，知見分別，心向彼、尊上彼、傾向彼，於彼勝解，是謂勝知見。
 If you have overcome the feeling of that color [9], know and see it differently, and your mind is directed toward it, respect it, lean toward it, and understand it supremely, this is called superior knowledge and view.
何謂有如是想？
 What does it mean to think so?
若有想不分散、不相離、一定青想，是名有如是想。
 If there are thoughts that are not scattered, separated, and always green, it is called such thoughts.
何謂內無色想觀外色黃黃光，於是色勝知見，有如是想？
 What does it mean to think that there is no color inside and that the outside color is yellow and yellow light, so color is superior to knowledge and view? This is what you think?
如比丘滅內色想，取外黃色想。
 For example, a bhikkhu eliminates inner color thoughts and takes outer yellow thoughts.
比丘以外黃色調心修令柔軟，柔軟已得黃勝解。
 Other than monks, the yellow color regulates the mind and cultivates softness, and the softness has been solved by the yellow color.
比丘知見分別外黃色，心向彼、尊上彼、傾向彼，於彼勝解。
 A bhikkhu knows and sees the external yellow, his mind is toward that, he respects that, he is inclined toward that, and he has the ultimate understanding of that.
何謂內無[10]色？
 What does it mean to have no [10] color within?
比丘內色想滅沒除，是名內無色想。
 A bhikkhu's inner thoughts of form are not eradicated, which is called inner thoughts of formlessness.
何謂觀外色？
 What is appearance?
若外黃色，眼識曾見、如實見、緣見，意識分別、如實分別、緣分別，是名觀外色。
 If the outer color is yellow, the eye-consciousness has seen, seen as it is, and conditioned to see, and the consciousness has distinguished, discerned as it is, and conditioned to distinguish, which is the external color of the name.
何謂黃？
 What is yellow?
黃有二種，有性黃、染黃，是謂黃。
 There are two types of yellow, yellow in nature and yellow in color, which is called yellow.
何謂勝知見？
 What is superior knowledge and view?
若於彼色勝受已，知見分別，心向彼、尊上彼、傾向彼，於彼勝解，是名勝知見。
 If you have experienced the superiority of that color, know and distinguish it, turn your mind toward it, respect it, lean toward it, and understand it supremely, this is called superior knowledge and view.
何謂有如是想？
 What does it mean to think so?
若有想不分散、不相離想、一定黃，是謂有如是想。
 If there are thoughts that are not scattered, separated, and must be yellow, it means that there are such thoughts.
何謂內無色想觀外色赤赤光，若於是色勝知見，有如是想。
 What does it mean to have no color inside? If you want to look at the external color of red light, if the color is superior to knowledge, you will think like this.
如比丘滅內[＊]色已，取外赤色想。
 Just like a bhikkhu who has destroyed the inner [*] color, he takes the outer red color and thinks about it.
比丘以外赤色調心修令柔軟，柔軟已比丘得赤勝解。
 Bhikkhus who are not red-colored people should cultivate their mind to be soft and soft. Bhikkhus who have become soft and have achieved the ultimate solution of red color.
比丘知見分別赤色，心向彼、尊上彼、傾向彼，於彼勝解。
 A bhikkhu knows and sees the red color, his mind is directed towards it, he respects it, he is inclined to it, and he understands it supremely.
何謂內無色想？
 What is the inner thought of colorlessness?
比丘內色想滅沒除，是謂內無色想。
 A bhikkhu's inner thoughts of form are not eradicated, which means that he has no inner thoughts of form.
何謂觀外色？
 What is appearance?
若外赤色，眼識曾見、如實見、緣見，意識分別、如實分別、緣分別，是謂觀外色。
 If the outer color is red, the eye consciousness has seen it, seen it as it is, and seen it by conditions, and the consciousness distinguishes it, differentiates it as it is, and differentiates it by conditions. This is called observing the external color.
何謂赤？
 What is red?
赤有二種，有性赤、有染赤，是名赤。
 There are two types of redness: sexual redness and tainted redness, which are called redness.
何謂勝知見？
 What is superior knowledge and view?
若於彼色勝受已，知見分別，心向彼、尊上彼、傾向彼，於彼勝解，是謂勝知見。
 If you have experienced the superiority of that color, know and see it differently, turn your mind toward it, respect it, lean toward it, and understand it supremely, this is called superior knowledge and view.
何謂有如是想？
 What does it mean to think so?
若有想不分散、不相離、一定赤，是名有如是想。
 If there are thoughts that are not scattered, separated, and must be pure, it is called such thoughts.
何謂內無色想觀外色白白光，若於是色勝知見，有如是想？
 What does it mean to think of seeing the external color as white light when it is colorless inside? If the color is superior to knowledge and seeing, what is the thought?
如比丘[1]內色想滅，取外白色想。
 For example, a bhikkhu [1] thinks about the disappearance of the inner color, and takes the outer white color to think about it.
比丘取外白色調心修令柔軟，柔軟已得白勝解。
 The bhikkhu takes the outer white color to adjust the mind and make it soft, and the softness has been solved by the white color.
比丘知見分別白色，心向彼、尊上彼、傾向彼，於彼勝解。
 A bhikkhu knows and sees the white color, his mind is toward it, he respects it, he is inclined to it, and he understands it supremely.
何謂內無色想？
 What is the inner thought of colorlessness?
比丘內[＊]色滅沒除，是謂內無色想。
 [*] The inner form of a bhikkhu has ceased to be eliminated, which means that there is no inner thought of form.
何謂觀外色？
 What is appearance?
若外白色，眼識曾見、如實見、緣見，意識分別、如實分別、緣分別，是名觀外色。
 If the outer surface is white, the eye consciousness has seen it, seen it as it is, and seen it by conditions. It is distinguished by consciousness, it is distinguished by reality, and it is distinguished by conditions. This is the name and appearance of the appearance.
何謂白？
 What is white?
白有二種，有性白、染白，是名白。
 There are two types of whiteness: sexual whiteness and dyed whiteness, which are called whiteness.
何謂勝知見？
 What is superior knowledge and view?
若於彼色勝受已，知見分別，心向彼、尊上彼、傾向彼，於彼勝解，是名勝知見。
 If you have experienced the superiority of that color, know and see it differently, turn your mind toward it, respect it, lean toward it, and understand it supremely, this is called superior knowledge and view.
何謂有如是想？
 What does it mean to think so?
若有想不分散、不相離、一定白色，是謂有如是想。
 If there are thoughts that are not scattered, separated, and must be white, it means that there are such thoughts.
是名八勝處。
 It is one of the eight scenic spots.
何謂九滅？
 What is nine annihilations?
若入初禪定，言語[2]刺滅。
 If you enter the first stage of meditation, the words [2] will be stabbed to death.
若入二禪定，覺觀[＊]刺滅。
 If you enter the second level of meditation, you will be aware of [*] and the thorns will disappear.
若入三禪定，喜[＊]刺滅。
 If you enter the third level of meditation, the joy [*] thorn will disappear.
若入四禪定，出息入息[＊]刺滅。
 If you enter the fourth level of meditation, the out-breath and in-breath [*] will be stabbed to death.
若入空處定，色想[＊]刺滅。
 If you enter the empty place and concentrate, the thoughts of color [*] will disappear.
若入識處定，空處[＊]刺滅。
 If one enters the place of consciousness and becomes concentrated, the place of emptiness [*] will be stabbed to death.
若入無所有處定，識處[＊]刺滅。
 If you enter into concentration where there is nothing, the consciousness base [*] will be pierced.
若入非想非非想定，無所有處[＊]刺滅。
 If you enter the concentration of neither perception nor non-contemplation, there will be no place [*] to be pierced and destroyed.
若入滅盡定，受想[＊]刺滅。
 If you enter the samadhi of annihilation, the thought [*] will be stabbed to death.
是名九滅。
 It is called Jiu Mie.
何謂九次第定？
 What is the ninth level of concentration?
如比丘，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 For example, a bhikkhu who abandons desires and evil unwholesome dharmas, has awareness and insight, is free from rebirth and is happy, and achieves the first jhāna practice.
乃至離非想非非想處，成就滅受想定，是名九次第定。
 To the point where we can get rid of the place of neither thinking nor non-thinking, and achieve the concentration of cessation of feeling, which is called the ninth stage of concentration.
何謂九想？
 What are nine thoughts?
不淨想、食厭[3]離想、一切世間不樂想、死想、無常想、無常苦想、苦無我想、斷想、離欲想，是名九想。
 Thoughts of impurity, anorexia [3] thoughts of dissociation, thoughts of displeasure in the world, thoughts of death, thoughts of impermanence, thoughts of impermanence and suffering, thoughts of suffering without self, thoughts of cessation, and thoughts of separation from desire, are called the nine thoughts.
何謂十想？
 What are the ten thoughts?
不淨想、食厭想、一切世間不樂想、死想、無常苦想、苦無我想、斷想、離欲想、滅想，是名十想。
 The ten thoughts are the thought of impurity, the thought of being tired of eating, the thought of all worldly displeasure, the thought of death, the thought of impermanence and suffering, the thought of suffering without self, the thought of cessation, the thought of separation from desire, and the thought of cessation.
何謂十直？
 What is ten straight?
正見、正覺、正語、正業、正命、正進、正念、正定、正解脫、正智。
 Right view, right awareness, right speech, right action, right livelihood, right progress, right mindfulness, right concentration, right liberation, and right wisdom.
是名十直。
 His name is Shizhi.
何謂十一切入？
 What is the tenth entry?
地一切入，以一想上下縱廣無二無量。
 All the earth enters, and with one thought, it is infinitely wide, up and down.
水一切入、火一切入、風一切入、青一切入、黃一切入、赤一切入、白一切入、空一切入、識一切入，以一想[4]知上下縱廣無二無量。
 All water enters, all fire enters, all wind enters, all blue enters, all yellow enters, all red enters, all white enters, all emptiness enters, and all consciousness enters. With one thought [4], we know that there is no duality and immeasurable extent up and down.
何謂地一切入，以一想上下縱廣無二無量？
 What does it mean that all the earth enters, and that it is infinite and infinite in length and breadth, up and down, in one thought?
何謂地？
 What is earth?
地謂地界、地大，是名地。
 Di refers to the boundary and the size of the land. It is a famous place.
何謂一切？
 What is everything?
若盡、無餘方便，是名一切。
 If all means are exhausted and there is no remaining convenience, this is called everything.
何謂一？
 What is one?
若獨非餘界，如人入地一切入，是名一。
 If it is not the remaining realm, it is like a person entering the earth and entering everything. This is called one.
何謂想？
 What is thinking?
[5]若想不分散、不相離、一向地想，是名想。
 [5] If the thought is not scattered, separated, and consistent, it is called thinking.
何謂上下縱廣？
 What is vertical and horizontal?
上謂虛空，下謂地，縱廣謂四方。
 The top is called the void, the bottom is called the earth, and the length and breadth are called the four directions.
如人若上下縱廣皆思惟地、知解受地，是名上下縱廣。
 For example, if a person thinks, knows, understands and feels all the way up and down, this is called the level up and down.
何謂無二無量？
 What is non-dual and immeasurable?
上無二、下無二、縱廣無二，上無量、下無量、縱廣無量，無二想唯有地想，無量無邊、阿僧祇、無邊無際，於地無異想，是[6]名無量。
 There is no duality above, there is no duality below, there is no duality in length and breadth, there is no limit above, there is no limit below, there is no limit in length and breadth, there are no two thoughts, only the thought of the earth, infinite and boundless, asamkhya, boundless, there is no other thought in the earth, that is [6 ] The name is immeasurable.
何謂水一切入，一想上下縱[7]廣？
 What does it mean that when water enters everything, it expands vertically [7] up and down?
何謂水？
 What is water?
水界、水大，是名水。
 The water realm, the water element, is called water.
何謂一切？
 What is everything?
若盡、無餘方便，是名一切。
 If all means are exhausted and there is no remaining convenience, this is called everything.
何謂一？
 What is one?
若獨非餘界，如人入水一切入，是名一。
 If it is not the remaining realm, it is like a person entering water and everything enters it. This is called one.
何謂想？
 What is thinking?
若想不分散、不相離、一向水想，是謂想。
 If the thoughts are not dispersed, not separated, and think along the water, it is called thinking.
何謂上下縱廣？
 What is vertical and horizontal?
上謂虛空，下謂地，縱廣謂四方。
 The top is called the void, the bottom is called the earth, and the length and breadth are called the four directions.
如人若上下縱廣皆思惟水、知解受水，是名上下縱廣。
 For example, if a person thinks about water, understands and receives water, it is called "up and down".
何謂無二無量？
 What is non-dual and immeasurable?
上無二、下無二、縱廣無二，上無量、下無量、縱廣無量，無二想唯有水想，無量無邊、阿僧祇、無邊無際，於水無異想，是名無二無量。
 There is no duality above, there is no duality below, there is no duality in the length and breadth, there is no limit above, there is no limit below, there is no limit in the length and breadth. There are no two thoughts, only the thought of water. It is boundless, asamkhya, boundless. There is no thought of water. This is called infinity. Two immeasurable.
何謂火一切入，一想上下縱[＊]廣？
 What does it mean that fire can enter everything and spread up and down [*] at a single thought?
何謂火？
 What is fire?
火界、火大，是名火。
 The fire element, the fire element, is the famous fire.
何謂一切？
 What is everything?
若盡、無餘方便，是名一切。
 If all means are exhausted and there is no remaining convenience, this is called everything.
何謂一？
 What is one?
若獨非餘界，如人入火一切入，是名一。
 If it is not the remaining realm, it is like a person entering a fire and everything else enters it. This is called one.
何謂想？
 What is thinking?
若想不分散、不相離、一向火想，是名想。
 If the thought is not dispersed, not separated, and remains consistent, it is called thought.
何謂上下縱廣？
 What is vertical and horizontal?
上謂虛空、下謂地、縱廣謂四方，如人[8]若上下縱廣。
 The upper part is called the void, the lower part is called the earth, and the vertical and extended parts are called the four directions, just like a person [8] if the upper and lower parts are extended and extended.
何謂無二無量？
 What is non-dual and immeasurable?
上無二、下無二、縱廣無二，上無量、下無量、縱廣無量，無二想，唯有火想，無量無邊、阿僧祇、無邊無際，於火無異想，是名無二無量。
 There is no duality above, there is no duality below, there is no duality in the length and breadth, there is no limit in the upper part, there is no limit in the lower part, there is no limit in the length and breadth, there are no two thoughts, only the thought of fire, limitless and boundless, asamkhya, boundless, there is no thought of fire, this is the name Undual and immeasurable.
何謂風一切入，一想上下縱[＊]廣？
 What does it mean that the wind can penetrate everything and move up and down [*] at a glance?
何謂風？
 What is wind?
風界、風大，是名風。
 The wind world, the wind force, is the famous wind.
何謂一切？
 What is everything?
若盡、無餘方便，是名一切。
 If all means are exhausted and there is no remaining convenience, this is called everything.
何謂一？
 What is one?
若獨[9]非餘界，如人入風一切入，是名一。
 Ruodu [9] is not the rest of the world, just like a person entering the wind, everything comes in, this is called one.
何謂想？
 What is thinking?
若想不分散、不相離、一向風想，是名想。
 If the thought is not scattered, not separated, and always thought, it is called thought.
何謂上下縱廣？
 What is vertical and horizontal?
上謂虛空、下謂地、縱廣謂四方，如人上下縱廣皆思惟風、知解受風，是謂上下縱廣。
 The upper part is called the void, the lower part is called the earth, and the vertical and extended part is called the four directions. Just like a person thinking about the wind, understanding and receiving the wind, it is called the upper and lower part of the expanse.
何謂無二無量？
 What is non-dual and immeasurable?
上無二、下無二、縱廣無二，上無量、下無量、縱廣無量，無二想，唯有風想，無量無邊、阿僧祇、無邊無際，於風無異想，是名無二無量。
 There is no duality above, there is no duality below, there is no duality in the length and breadth, there is no limit in the upper part, there is no limit in the lower part, there is no limit in the length and breadth, there are no two thoughts, only the thought of the wind, it is limitless and boundless, asamkhya, boundless, there is no strange thought in the wind, this is the name Undual and immeasurable.
何謂青一切入，一想上下縱廣無二無量？
 What does it mean to have everything in the blue, and think about it, up and down, infinitely wide and infinite?
何謂青？
 What is green?
青有二種，性青、染青，是名青。
 There are two kinds of green, green in nature and green in dye, which are called green.
何謂一切？
 What is everything?
若盡、無餘方便，是名一切。
 If all means are exhausted and there is no remaining convenience, this is called everything.
何謂一？
 What is one?
若獨非餘，如人入青一切入，是名一。
 If only one is not left alone, just like when a person enters the youth and all enters, this is called one.
何謂想？
 What is thinking?
若想不分散、不相離、一向青想，是名想。
 If thoughts are not scattered, separated, and persist all the time, they are called thoughts.
何謂上下縱廣？
 What is vertical and horizontal?
上謂虛空、下謂地、縱廣謂四方，如人上下縱廣皆思惟青、知解受青，是謂上下縱廣。
 The upper part is called the void, the lower part is called the earth, and the vertical and horizontal part is called the four directions. Just like a person thinks about the blue, understands, understands and receives the green, the upper part and the lower part are called the four directions. This is called the upper and lower part.
何謂無二無量？
 What is non-dual and immeasurable?
上無二、下無二、縱廣無二，上無量、下無量、縱廣無量，無二想，唯有青想，無量無邊、阿僧祇、無邊無際，於青無異想，是名無二無量。
 There is no duality above, there is no duality below, there is no duality in the length and breadth, there is no limit in the upper part, there is no limit in the lower part, there is no limit in the length and breadth, there are no two thoughts, only the blue thought, it is limitless and boundless, Asamkhya, boundless, there is no strange thought in the blue, this is the name Undual and immeasurable.
何謂黃一切入，一想上下縱廣無二無量？
 What does it mean to have all the yellow things come in, and think about it, up and down, infinitely wide and infinite?
何謂黃？
 What is yellow?
黃有二種，性黃、染黃，是名黃。
 There are two kinds of yellow, yellow in nature and yellow in color, so they are named yellow.
何謂一切？
 What is everything?
若盡、無餘方便，是名一切。
 If all means are exhausted and there is no remaining convenience, this is called everything.
何謂一？
 What is one?
若獨非餘，如人入黃一切入，是名一。
 If only one is not left alone, it is like a person entering the yellow and all others entering. This is called one.
何謂想？
 What is thinking?
若想不分散、不相離、一向黃想，是名想。
 If the thoughts are not scattered, not separated, and are always yellow, it is called thinking.
何謂上下縱廣？
 What is vertical and horizontal?
上謂虛空、下謂地、縱廣謂四方，如人上下縱廣皆思惟黃、知解受黃，是名上下縱廣。
 The upper part is called void, the lower part is called earth, and the vertical and extended part is called the four directions. Just like a person thinking about yellow and understanding and receiving yellow, this is called the upper and lower vertical part.
何謂無二無量？
 What is non-dual and immeasurable?
上無二、下無二、縱廣無二，上無量、下無量、縱廣無量，無二想，唯有黃想，無量無邊、阿僧祇、無邊無際，於黃無異想，是名無二無量。
 There is no duality above, no duality below, there is no duality in the length and breadth, there is no limit in the upper part, there is no limit in the lower part, there is no limit in the length and breadth, there is no two thoughts, only the yellow thought, it is limitless and boundless, Asamkhya, boundless, there is no different thought in the yellow, this is the name Undual and immeasurable.
何謂赤一切入，一想上下縱廣無二無量？
 What does it mean to have everything in mind and think about it, up and down, infinitely wide and infinite?
何謂赤？
 What is red?
赤有二種，性赤、染赤，是名赤。
 There are two kinds of red, red in nature and red in dye, which are called red.
何謂一切？
 What is everything?
若盡、無餘方便，是名一切。
 If all means are exhausted and there is no remaining convenience, this is called everything.
何謂一？
 What is one?
若獨非餘，如人入赤一切入，是名一。
 If there is no rest, just like when a person enters the red, everything enters, this is called one.
何謂想？
 What is thinking?
若想不分散、不相離、一向赤想，是名想。
 If the thoughts are not scattered, not separated, and are always thought about, it is called thinking.
何謂上下縱廣？
 What is vertical and horizontal?
上謂虛空、下謂地、縱廣謂四方，如人上下縱廣皆思惟赤、知解受赤，是名上下縱廣。
 The upper part is called the void, the lower part is called the earth, and the vertical and extended part is called the four directions. Just like a person thinking about the red part of the upper and lower part of the expanse, knowing, understanding and feeling the red part, this is called the up and down part of the expanse.
何謂無二無量？
 What is non-dual and immeasurable?
上無二、下無二、縱廣無二，上無量、下無量、縱廣無量，無二想，唯有赤想，無量無邊、阿僧祇、無邊無際，於赤無異想，是名無二無量。
 There is no duality above, there is no duality below, there is no duality in the length and breadth, there is no limit in the upper part, there is no limit in the lower part, there is no limit in the length and breadth, there are no two thoughts, only the red thought, it is limitless and boundless, Asamkhya, boundless, in the red there is no strange thought, this is the name Undual and immeasurable.
何謂白一切入，一想上下縱廣無二無量？
 What does it mean to have everything enter in vain, to think that there is no limit to the up and down, the breadth and depth?
何謂白？
 What is white?
白有二種，性白、染白，是名白。
 There are two kinds of whiteness, whiteness by nature and whiteness by dyeing, which is called whiteness.
何謂一切？
 What is everything?
若盡、無餘方便，是名一切。
 If all means are exhausted and there is no remaining convenience, this is called everything.
何謂一？
 What is one?
若獨非餘，如人入白一切入，是名一。
 If there is no remainder, just like when a person enters white and everything enters, this is called one.
何謂想？
 What is thinking?
若想不分散、不相離、一向白想，是名想。
 If the thoughts are not scattered, separated, and always in vain, it is called thinking.
何謂上下縱廣？
 What is vertical and horizontal?
上謂虛空、下謂地、縱廣謂四方，如人上下縱廣皆思惟白、知解受白，是名上下縱廣。
 The upper part is called the void, the lower part is called the earth, and the vertical and extended part is called the four directions. Just like a person can think clearly, know, understand and receive the upper part and the lower part of the expanse. This is called the upper and lower part of the expanse.
何謂無二無量？
 What is non-dual and immeasurable?
上無二、下無二、縱廣無二，上無量、下無量、縱廣無量，無二想，唯有白想，無量無邊、阿僧祇、無邊無際，於白無異想，是名無二無量。
 There is no duality above, there is no duality below, there is no duality in the length and breadth, there is no limit in the upper part, there is no limit in the lower part, there is no limit in the length and breadth, there are no two thoughts, only white thoughts, limitless and boundless, asamkhya, boundless, there is no imaginary thought in white, this is the name Undual and immeasurable.
何謂空一切入，一想上下縱廣無二無量？
 What does it mean to be empty and all-embracing, to think that there is no limit to the up and down, the width and depth?
何謂空？
 What is emptiness?
空有二種，內空界、外空界，是名空。
 There are two kinds of emptiness, inner emptiness and outer emptiness. They are named emptiness.
何謂一切？
 What is everything?
若盡、無餘方便，是名一切。
 If all means are exhausted and there is no remaining convenience, this is called everything.
何謂一？
 What is one?
若獨非餘，如人入空一切入，是名一。
 If there is no remainder, just like when a person enters the void and everything enters, this is called one.
何謂想？
 What is thinking?
若想不分散、不相離、一向空想，是名想。
 If the thoughts are not scattered, not separated, and are always daydreaming, it is called thinking.
何謂上下縱廣？
 What is vertical and horizontal?
上謂虛空、下謂地、縱廣謂四方，如人上下縱廣皆思惟空、知解受空，是名上下縱廣。
 The upper part is called void, the lower part is called earth, and the vertical and extended part is called the four directions. Just like a person thinks about emptiness, understands and experiences emptiness, this is called the upper and lower part of the expanse.
何謂無二無量？
 What is non-dual and immeasurable?
上無二、下無二、縱廣無二，上無量、下無量、縱廣無量，無二想，唯有空想，無量無邊、阿僧祇、無邊無際，於空無異想，是名無二無量。
 There is no duality above, there is no duality below, there is no duality in the length and breadth, there is no limit above, there is no limit below, there is no limit in the length and breadth, there are no two thoughts, only empty thoughts, limitless and boundless, asamkhya, boundless, there are no imaginings in the void, this is called infinity. Two immeasurable.
何謂識一切入，一想上下縱廣無二無量？
 What does it mean to be aware of everything and think about it, up and down, infinitely wide and infinite?
何謂識？
 What is knowledge?
六識身：
 Six consciousnesses:
眼[1]識、耳鼻舌身意識身，是名識。
 Eyes [1] consciousness, ears, nose, tongue, body, awareness, and body are called consciousness.
何謂一切？
 What is everything?
若盡、無餘方便，是名一切。
 If all means are exhausted and there is no remaining convenience, this is called everything.
何謂一？
 What is one?
若獨非餘，如人入識一切入，是名一。
 If there is no remainder, just like when a person enters into consciousness and everything enters, this is called one.
何謂想？
 What is thinking?
若想不分散、不相離、一向識想，是名想。
 If the thoughts are not scattered, not separated, and always recognized, it is called thinking.
何謂上下縱廣？
 What is vertical and horizontal?
上謂虛空、下謂地、縱廣謂四方，如人上下縱廣思惟識、知解受識，是名上下縱廣。
 The top is called void, the bottom is called earth, and the vertical and wide is called the four directions. Just like when people think and understand, understand and receive knowledge, they are called vertical and wide.
何謂無二無量？
 What is non-dual and immeasurable?
上無二、下無二、縱廣無二，上無量、下無量、縱廣無量無二想，唯有識想，無量無邊、阿僧祇、無邊無際，於識無異想，是名無[2]二無量。
 There is no duality above, there is no duality below, there is no duality in the length and breadth, there is no limit above, there is no limit below, there are no two thoughts in the length and breadth. There is only consciousness and thought, which is limitless and boundless, asamkhya, boundless. There is no strange thought in consciousness. This is called infinity. [2] Two immeasurable things.
是名十一切入。
 This is the name of the ten cuts.
何謂十一解脫入？
 What is the eleventh liberation?
如陀舍長者詣阿難所稽首畢，却坐一面，問尊者阿難言：
 After the elder Rutuosha came to pay his respects to Ananda, he sat down and asked the venerable Ananda:
頗有一法，如比丘不放逸勤念正智寂靜行，心未解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱不？
 There is a method, just like a monk who does not let go, diligently thinks, has correct wisdom and practices quietly, his mind has not been liberated and he has been liberated, all the outflows have not been eliminated, and he has not obtained the supreme peace and tranquility.
尊者阿難答陀舍長者言：
 Venerable Ananda Dasha said:
有也。
 Yes.
長者問言：
 The elder asked:
何者是？
 Which one is it?
阿難謂長者言：
 Ananda said to the elder:
如比丘，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 For example, a bhikkhu who abandons desires and evil unwholesome dharmas, has awareness and insight, is free from rebirth and is happy, and achieves the first jhāna practice.
比丘如是思惟：
 The bhikkhu thought thus:
此定正學正生。
 This is the right way to learn and live.
若一切正學正生已，盡知是無常滅法。
 If you have learned everything correctly, you will know that this is the law of impermanence and cessation.
比丘如實知見，斷一切諸漏，心得解脫。
 A bhikkhu knows and sees truthfully, cuts off all outflows, and is liberated.
雖未斷諸漏，比丘以法欲法樂故，斷五下分煩惱，於彼化生而般涅槃，不還此世。
 Although all the outflows have not been eliminated, the bhikkhu, because of his desire for Dharma and the joy of Dharma, has cut off the five lower afflictions, is reborn there and attains nirvana, and will not return to this world.
長者！此是一法，如比丘不放逸勤念正智寂靜行，心未解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱。
 Senior citizens! This is a method, just like a bhikkhu who does not let go, is diligent in thinking, correct in wisdom, and practices quietly, his mind has not been liberated and he has been liberated, all the outflows have not been eliminated, and he has not obtained the supreme peace and tranquility.
復次長者！如比丘滅覺觀、內正信、一心，無覺無觀定生喜樂，成就二禪行。
 Again, elder! For example, a bhikkhu who observes the extinction of awareness, has inner right faith, and single-mindedness, and achieves the second level of Zen practice.
比丘如是思惟：
 The bhikkhu thought thus:
此定正學正生。
 This is the right way to learn and live.
若一切正學正生已，盡知是無常滅法。
 If you have learned everything correctly, you will know that this is the law of impermanence and annihilation.
比丘如實知見，斷一切諸漏，心得解脫。
 A bhikkhu knows and sees truthfully, cuts off all outflows, and is liberated.
雖未斷諸漏，比丘以法欲法樂故，斷五下分煩惱，於彼化生而般涅槃，不還此世。
 Although all the outflows have not been eliminated, the bhikkhu, because of his desire for Dharma and the joy of Dharma, has cut off the five lower afflictions, is reborn there and attains nirvana, and will not return to this world.
長者！此是一法，如比丘不放逸勤念正智寂靜行，心未解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱。
 Senior citizens! This is a method, just like a bhikkhu who does not let go, is diligent in thinking, correct in wisdom, and practices quietly, his mind has not been liberated and he has been liberated, all the outflows have not been eliminated, and he has not obtained the supreme peace and tranquility.
復次長者！如比丘離喜、捨行、念、正智、身受樂，如諸聖人解捨念樂行，成就三禪行。
 Again, elder! Just like a bhikkhu who is free from joy, equanimity, mindfulness, correct wisdom, and enjoys pleasure in the body, just like the saints who are free from equanimity, mindfulness, and happiness, and achieve the three Zen practices.
比丘如是思惟：
 The bhikkhu thought thus:
此定正學正生。
 This is the right way to learn and live.
若一切正學正生已，盡知是無常滅法。
 If you have learned everything correctly, you will know that this is the law of impermanence and annihilation.
比丘如實知見，斷一切諸漏，心得解脫。
 A bhikkhu knows and sees truthfully, cuts off all outflows, and is liberated.
雖未斷諸漏，比丘以法欲法樂故，斷五下分煩惱，於彼化生而般涅槃，不還此世。
 Although all the outflows have not been eliminated, the bhikkhu, because of his desire for Dharma and the joy of Dharma, has cut off the five lower afflictions, is reborn there and attains nirvana, and will not return to this world.
長者！此是一法，如比丘不放逸勤念正智寂靜行，心未得解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱。
 Senior citizens! This is a method, just like a bhikkhu who does not let go, is diligent in thinking, correct in wisdom, and practices quietly, his heart has not been liberated, his outflows have not been eliminated, and he has not achieved supreme peace and tranquility.
復次長者！如比丘斷苦樂先滅憂喜，不苦不樂、捨、念、淨，成就四禪行。
 Again, elder! For example, a bhikkhu should first put an end to sorrow and joy, and achieve the four Zen practices of neither suffering nor joy, equanimity, mindfulness, and purity.
比丘如是思惟：
 The bhikkhu thought thus:
此定正學正生。
 This is the right way to learn and live.
若一切正學正生已，盡知是無常滅法。
 If you have learned everything correctly, you will know that this is the law of impermanence and annihilation.
比丘如實知見，斷一切諸漏，心得解脫。
 A bhikkhu knows and sees truthfully, cuts off all outflows, and is liberated.
雖未斷諸漏，比丘以法欲法樂故，斷五下分煩惱，於彼化生而般涅槃，不還此世。
 Although all the outflows have not been eliminated, the bhikkhu, because of his desire for Dharma and the joy of Dharma, has cut off the five lower afflictions, is reborn there and attains nirvana, and will not return to this world.
長者！此是一法，如比丘不放逸勤念正智寂靜行，心未得解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱。
 Senior citizens! This is a method, just like a bhikkhu who does not let go, is diligent in thinking, correct in wisdom, and practices quietly, his heart has not been liberated, his outflows have not been eliminated, and he has not achieved supreme peace and tranquility.
復次長者！如比丘慈解心遍解一方行，南西北方四維上下，一切慈解心廣大尊勝、無二無量、無怨無恚，遍解諸世間行。
 Again, elder! Just like a bhikkhu's loving-kindness and understanding mind that can comprehend all the actions in one place, up and down in the four dimensions of south, west, north and north, all the loving-kindness and understanding thoughts are vast and sublime, non-dual and immeasurable, without resentment and without hatred, pervading all worldly actions.
比丘如是思惟：
 The bhikkhu thought thus:
此慈解心正學正生。
 This compassionate understanding is the right way to learn and live.
若一切正學正生已，盡知是無常滅法。
 If you have learned everything correctly, you will know that this is the law of impermanence and annihilation.
比丘如實知見，斷一切諸漏，心得解脫。
 A bhikkhu knows and sees truthfully, cuts off all outflows, and is liberated.
雖未斷諸漏，比丘以法欲法樂故，斷五下分煩惱，於彼化生而般涅槃，不還此世。
 Although all the outflows have not been eliminated, the bhikkhu, because of his desire for Dharma and the joy of Dharma, has cut off the five lower afflictions, is reborn there and attains nirvana, and will not return to this world.
長者！此是一法，如比丘不放逸勤念正智寂靜行，心未得解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱。
 Senior citizens! This is a method, just like a bhikkhu who does not let go, is diligent in thinking, correct in wisdom, and practices quietly, his heart has not been liberated, his outflows have not been eliminated, and he has not achieved supreme peace and tranquility.
復次長者！如比丘[1]悲心遍解一[2]方，南西北方四維上下，一切悲心廣大尊勝、無二無量、無怨無恚，遍解諸世間行。
 Again, elder! Just like a bhikkhu's compassion that pervades one direction, up and down the four dimensions of north, south, west, and south, all compassion is vast and sublime, without duality and immeasurable, without resentment or hatred, and pervades all worldly conduct.
比丘如是思惟：
 The bhikkhu thought thus:
此悲解心正學正生。
 This compassion is the true learning of the heart.
若一切正學正生已，盡知是無常滅法。
 If you have learned everything correctly, you will know that this is the law of impermanence and annihilation.
比丘如實知見，斷一切諸漏，心得解脫。
 A bhikkhu knows and sees truthfully, cuts off all outflows, and is liberated.
雖未斷諸漏，比丘以法欲法樂故，斷五下分煩惱，於彼化生而般涅槃，不還此世。
 Although all the outflows have not been eliminated, the bhikkhu, because of his desire for Dharma and the joy of Dharma, has cut off the five lower afflictions, is reborn there and attains nirvana, and will not return to this world.
長者！此是一法，[3]如比丘不放逸勤念正智寂靜行，心未得解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱。
 Senior citizens! This is a method, [3] just like a bhikkhu who does not let go, diligently thinks, has correct wisdom and practices quietly, his heart has not been liberated, his outflows have not been exhausted, and he has not achieved supreme peace and tranquility.
復次長者！如比丘喜心遍解一方行，南西北方四維上下，一切喜心廣大尊勝、無二無量、無怨無恚，遍解世間行。
 Again, elder! Just like a bhikkhu's joyful heart can pervade the four dimensions of north, south, north and south. All joyful thoughts are vast and sublime, without duality and immeasurable, without resentment or hatred, and can pervade the world's actions.
比丘如是思惟：
 The bhikkhu thought thus:
此喜解心正學正生。
 This is a joyful solution to the true learning and true life.
若一切正學正生已，盡知是無常滅法。
 If you have learned everything correctly, you will know that this is the law of impermanence and annihilation.
比丘如實知見，斷一切諸漏，心得解脫。
 A bhikkhu knows and sees truthfully, cuts off all outflows, and is liberated.
雖未斷諸漏，比丘以法欲法樂故，斷五下分煩惱，於彼化生而般涅槃，不還此世。
 Although all the outflows have not been eliminated, the bhikkhu, because of his desire for Dharma and the joy of Dharma, has cut off the five lower afflictions, is reborn there and attains nirvana, and will not return to this world.
長者！此是一法，如比丘不放逸勤念正智寂靜行，心未得解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱。
 Senior citizens! This is a method, just like a bhikkhu who does not let go, is diligent in thinking, correct in wisdom, and practices quietly, his heart has not been liberated, his outflows have not been eliminated, and he has not achieved supreme peace and tranquility.
復次長者！如比丘捨心遍解一方行，南西北方四維上下，一切捨心廣大尊勝、無二無量、無怨無恚，遍解世間行。
 Again, elder! Just like a bhikkhu's equanimity, he can understand all the actions in one direction, up and down in the four dimensions of north, south, west, and south. All the equanimity is vast and sublime, without duality and immeasurable, without resentment or hatred, and can understand all the actions in the world.
比丘如是思惟：
 The bhikkhu thought thus:
捨解心正學正生。
 The mind of renunciation is true, learning is true, and life is true.
若一切正學正生已，盡知是無常滅法。
 If you have learned everything correctly, you will know that this is the law of impermanence and annihilation.
比丘如實知見，斷一切諸漏，心得解脫。
 A bhikkhu knows and sees truthfully, cuts off all outflows, and is liberated.
雖未斷諸漏，以法欲法樂故，斷五下分煩惱，於彼化生而般涅槃，不還此世。
 Although all the outflows have not been eliminated, because of the desire for Dharma and the joy of Dharma, the five lower divisions of defilement have been eliminated, and they will be reborn in that world and attain nirvana, and will not return to this world.
長者！此是一法，如比丘不放逸勤念正智寂靜行，心未得解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱。
 Senior citizens! This is a method, just like a bhikkhu who does not let go, is diligent in thinking, correct in wisdom, and practices quietly, his heart has not been liberated, his outflows have not been eliminated, and he has not achieved supreme peace and tranquility.
復次長者！如比丘離一切色想、滅瞋恚想、不思惟若干想，成就無邊空處行。
 Again, elder! For example, a bhikkhu frees himself from all thoughts of color, eliminates thoughts of anger, does not think about a few thoughts, and achieves the practice of boundless space.
比丘如是思惟：
 The bhikkhu thought thus:
入此定正學正生。
 Enter this place to learn and live properly.
若一切正學正生已，盡知是無常滅法。
 If you have learned everything correctly, you will know that this is the law of impermanence and annihilation.
比丘如實知見，斷一切諸漏，心得解脫。
 A bhikkhu knows and sees truthfully, cuts off all outflows, and is liberated.
雖未斷諸漏，比丘以法欲法樂故，斷五下分煩惱，於彼化生而般涅槃，不還此世。
 Although all the outflows have not been eliminated, the bhikkhu, because of his desire for Dharma and the joy of Dharma, has cut off the five lower afflictions, is reborn there and attains nirvana, and will not return to this world.
長者！此是一法，如比丘不放逸勤念正智寂靜行，心未得解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱。
 Senior citizens! This is a method, just like a bhikkhu who does not let go, is diligent in thinking, correct in wisdom, and practices quietly, his heart has not been liberated, his outflows have not been eliminated, and he has not achieved supreme peace and tranquility.
復次長者！如比丘離一切空處，成就無邊識處行。
 Again, elder! Just like a bhikkhu who has left all empty places and achieved boundless consciousness.
比丘如是思惟：
 The bhikkhu thought thus:
入此定正學正生。
 Enter this place to learn and live properly.
若一切正學正生已，盡知是無常滅法。
 If you have learned everything correctly, you will know that this is the law of impermanence and annihilation.
比丘如實知見，斷一切諸漏，心得解脫。
 A bhikkhu knows and sees truthfully, cuts off all outflows, and is liberated.
雖未斷諸漏，比丘以法欲法樂故，斷五下分煩惱，於彼化生而般涅槃，不還此世。
 Although all the outflows have not been eliminated, the bhikkhu, because of his desire for Dharma and the joy of Dharma, has cut off the five lower afflictions, is reborn there and attains nirvana, and will not return to this world.
長者！此是一法，如比丘不放逸勤念正智寂靜行，心未[4]得解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安隱。
 Senior citizens! This is a method, just like a bhikkhu who does not let go, is diligent in thinking, correct in wisdom, and practices quietly, his heart has not [4] been liberated and liberated, all leaks have not been exhausted, and he has not obtained supreme peace and tranquility.
復次長者！如比丘離一切識處，成就無所有處行。
 Again, elder! Just like a bhikkhu who is separated from all consciousness and achieves nothingness.
比丘如是思惟：
 The bhikkhu thought thus:
入此定正學正生。
 Enter this place to learn and live properly.
若一切正學正生已，盡知是無常滅法。
 If you have learned everything correctly, you will know that this is the law of impermanence and annihilation.
比丘如實知見，斷一切諸漏，心得解脫。
 A bhikkhu knows and sees truthfully, cuts off all outflows, and is liberated.
雖未斷諸漏，比丘以法欲法樂故，斷五下分煩惱，於彼化生而般涅槃，不還此[5]世。
 Although all the outflows have not been eliminated, the bhikkhu, because of his desire for Dharma and the joy of Dharma, has eliminated the five lower defilements, reborn there and attained parinirvana, and will not return to this [5] world.
此是一法，如比丘不放逸勤念正智寂靜行，心未得解脫得解脫、諸漏未盡得漏盡、未得無上安隱得安[6]隱。
 This is a method, just like a bhikkhu who does not let go, diligently thinks, has correct wisdom and practices quietly, his heart has not been liberated, his outflows have not been exhausted, and he has not gained supreme peace and tranquility [6].
阿難說已，陀舍長者言：
 After Ananda finished speaking, the elder Tuasa said:
如人求一寶藏得十一寶藏。
 For example, if a person asks for one treasure, he will get eleven treasures.
尊者阿難！我亦如是，求一解脫入得十一解脫入。
 Venerable Ananda! I am the same way, seeking one liberation and gaining eleven liberations.
尊者阿難！如長者子舍，有十一門，為火所燒，猛焰熾盛。
 Venerable Ananda! Just like the elder's house, there are eleven doors, which are burned by fire, and the flames are blazing.
長者長者子意欲出時，於諸門中自在得出。
 When the elder, the elder, and the son want to come out, they can come out freely among the gates.
尊者阿難！我亦如是，於十一法門中所欲出處，隨意得出。
 Venerable Ananda! The same is true for me, I can come up with whatever I want among the eleven dharma gates.
尊者阿難！如邪見婆羅門，猶為師求財供養師，況聞正見而不供養。
 Venerable Ananda! For example, if a Brahmin has a wrong view, he asks for money to support his teacher, but if he hears the right view, he will not make any offerings.
時陀舍長者請毘耶離眾僧、波多離眾僧，請已作種種餚饍以飯眾僧。
 At that time, the elder of Tuasa invited the Vayali monks and the Patali monks to prepare various kinds of dishes to feed the monks.
食充足已，或以履屣、或以白㲲萬張以施眾僧，別以[7]三衣及好房舍奉上阿難。
 When you have had enough food, you may give it to all the monks, either with your trousers or with ten thousand pieces of white cloth. You may also offer [7] three robes and a good house to Ananda.
是名十一解脫入。
 This is called the eleventh liberation.
舍利弗阿毘曇論卷第[1]十七
 Sāriputta Abhidamāṇī Volume [1] Seventeen
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2.11 - akusalā dharmāḥ: unskillful Dharmas

T1548 舍利弗阿毘曇論卷/篇章 十八
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 18
舍利弗阿毘曇論卷第[2]十八
 Sāriputta Abhidamāṇī Volume [2] 18
姚秦[3]罽賓三藏曇摩耶舍共曇摩崛多[4]等譯
 Translated by Yao Qin [3] and others
非問分煩惱品第十一[5]之一
 One of the eleventh [5] articles of non-questioning troubles
有一人出世，如來、無所著、等正覺，斷惡不善法、生諸善法，斷苦法、得樂法，寂靜諸漏、滅諸漏、除諸所作業，能得寂靜第一義清涼，究竟盡、究竟梵行、究竟安樂、究竟苦際得涅槃。
 There is a person born in the world who is a Tathagata, has no attachment, and is fully enlightened. He cuts off evil and unwholesome dharmas, gives birth to good dharmas, cuts off suffering dharmas, and obtains happy dharmas. He calms all outflows, eliminates all outflows, and eliminates all deeds. He can achieve the first level of tranquility. The meaning is pure and cool, the ultimate end, the ultimate holy life, the ultimate peace and happiness, the ultimate suffering, Nirvana.
以是因緣故，今當集諸不善法門。
 For this reason, we should now collect all the unwholesome Dharma-doors.
恃生、恃姓、恃色、恃財、恃貴、恃尊勝、恃豪族、恃無病、恃年壯、恃命、恃[6]功巧、恃多聞、恃辯才、恃得利養、恃得恭敬、恃尊重、恃備足、恃師範、恃戒、恃徒眾、恃黨侶、恃長宿、恃力、恃神足、恃禪、恃無求、恃知足、恃獨處、恃阿蘭若、恃乞食、恃糞掃衣、恃我能離荒食、恃一受食、恃塚間、恃露處、恃樹下、恃常端坐、恃隨敷坐、恃但三衣。
 Relying on birth, relying on surname, relying on appearance, relying on wealth, relying on nobility, relying on superiority, relying on powerful family, relying on absence of illness, relying on youth, relying on fate, relying on [6] skill, relying on knowledge, relying on eloquence, relying on profit To nourish, to rely on reverence, to respect, to be prepared, to be a teacher, to be disciplined, to have disciples, to be party members, to live long, to be strong, to be spiritually sufficient, to be Zen, to have no demands, to be content, to be alone, Relying on Alan Ruo, relying on begging for food, relying on excrement sweeping clothes, relying on my ability to leave the desert to eat, relying on receiving food, relying on the grave, relying on the exposed place, relying on the tree, relying on always sitting upright, relying on sitting on the ground, relying on but three clothes. .
諛諂、邪敬、現相求利、依使、歎索、以利求利、我勝、嗜味、不護戒瞋相變、忿尊教、違尊教、戾尊教、欺陵、捶打。
 Flattery, wrong respect, appearing to seek benefits, relying on envoys, sighing, asking for benefits, being self-conquered, addicted to taste, not protecting the precepts, turning into anger, being resentful of respecting the teachings, disobeying the teachings, being cruel to the teachings, bullying, beat.
斛斗欺、[7]稱欺、財物欺、傷害、繫閉、㧗摸、侵奪、故作、長語、橫語。
 Dendrobium fights to bully, [7] calls bully, property bully, hurts, ties, touches, invades, pretentious, long words, horizontal words.
輕謗、迫[8]愶、[9]欺善、隱藏、共畜。
 Slander, coercion, [8] panic, [9] bullying, hiding, and sharing animals.
好說官事、世間事、兵[10]諍事、鬪戰事、大臣事、車乘事、婦女事、華鬘事、酒肉事、婬欲事、床臥事、衣服事、飲食事、沽酒處事、親里事。
 Good at talking about official affairs, worldly affairs, military affairs [10] quarrels, war affairs, ministerial affairs, chariot affairs, women's affairs, garland affairs, wine and meat affairs, lustful affairs, bed and bed matters, clothing matters, food and drink matters, and wine-selling matters. , family affairs.
若干語、思惟世間事、說海事。
 A few words, thinking about worldly affairs, talking about maritime affairs.
不知法、不知義、不知時、不知足、不知自身、不知眾生、不知人、不知勝劣人。
 I don’t know the Dharma, I don’t know the meaning, I don’t know the time, I don’t know the contentment, I don’t know myself, I don’t know the sentient beings, I don’t know the people, I don’t know the superior and inferior people.
如邪見、邊見、倒見、求覓見、求覓戒、求覓戒道。
 Such as wrong view, side view, reverse view, seek view, seek precepts, seek precepts path.
身見[11]躁動、自讚、無信、不覺、慳惜、面譽、遮惜、不信業報、毀施、毀學、自歎、譽怨、虛歎、不自在、屬他、事[12]他。
 Personal view [11] Restlessness, self-praise, unfaithfulness, unawareness, penny-pinching, shame, shame, disbelief in karma, destruction of charity, destruction of learning, self-satisfaction, resentment, empty sigh, uneasiness, belonging to others, Things [12] him.
不怨憎、怨憎。
 Don’t resent or hate.
[13]沈沒、心悲、不厭[14]足、不勤進、不忍辱、非威儀、不受教。
 [13] Sunk, sad, unsatisfied [14] Satisfied, not diligent, not patient, not dignified, not taught.
近惡知識、惡親厚、取惡行、惡行、親近怯弱者、受怯弱法、知怯弱、[15]持怯弱法、不順思惟、親近怯弱[16]道。
 Knowledge of near evil, bad closeness, evil deeds, bad deeds, getting close to the cowardly, receiving the cowardly Dharma, knowing the cowardly, [15] holding the cowardly Dharma, disobeying thoughts, getting close to the cowardly [16] Tao.
[17]心亂、喜諍、寬禁戒、[A1]敬邪法、退善法、[18]掉、嚴身、險、耐恥、狂言、不記、外念、隨憂喜、自高、毀他、不敬、不自卑、不實敬、難滿、難養、窳惰、懈怠、中退、後善。
 [17] Confusion, joy of quarrels, leniency in taboos, [A1] Respect for evil laws, retreat from good laws, [18] Loss, strictness of body, danger, tolerance for shame, arrogance, forgetfulness, external thoughts, happiness with worries, self-control High, destroying others, disrespectful, not inferior to others, unreliable respect, difficult to satisfy, difficult to support, lazy, slack, retreat in the middle, and good in the future.
欲勤、[19]苦勤、貪、貪勤、纏、惱、悲、苦、憂念、眾苦、恐怖、弱顏、強顏、疑惑、無親、善障礙、不相可、善妨、邊實、不親近、[20]近離、卑下、自強、耐辱、隨貪、自舉、自放、無[21]持、離禪、不悔、含忿、悋惜、邪教、諍訟、非遜、敬失、災喜、求失、非行、[22]求禪、無益禪。
 Desire, [19] hard work, greed, covetous diligence, entanglement, annoyance, sorrow, suffering, worry, suffering, fear, weak appearance, strong appearance, doubt, lack of affinity, good obstacles, incompatibility, good obstacles, Bianshi, not close, [20] close, humble, self-improving, patient with humiliation, greedy, self-motivated, self-releasing, non-persistent, deviant, unrepentant, angry, regretful, heresy, lawsuit , non-immodest, loss of respect, joy of disaster, loss of seeking, non-deed, [22] Seeking Zen, useless Zen.
不知恩、不知己恩、輕毀、瞋恚、性惡、剛強、斷修學、[23]呵諫反責、呵已亂說橫生瞋恚、所[24]呵不成、呵不自明。
 Ignorance of kindness, ignorance of one's own kindness, underestimation, anger, evil nature, strong-willedness, discontinuation of education, [23] remonstrance and rebuke, ha has been said nonsense, anger arises, what [24] cannot be accomplished, ha is not self-evident.
取身[25]見、身見餓、舉身見[A2]幢、憂身見、求身見、親近身見、身慢見、遊戲、惜身見、我身見。
 The view of taking the body [25], the view of being hungry, the view of raising the body [A2], the view of worrying about the body, the view of seeking the body, the view of being close to the body, the view of being slow, the view of playing, the view of cherishing the body, and the view of self.
欲染、共欲染、悲、不親、[26]增樂欲。
 Desire stains, shared desires stains, sadness, lack of intimacy, [26] increased pleasure and desire.
悕望、不[27]足重悕望、究竟悕望。
 Cang Wang, not [27] Cong Wang, the ultimate Cang Wang.
不足、不滿、礙著、灑散、如水津流、沈沒、愛[28]支、能生苦本、欲得、嗜著、燋渴居宅、堪忍塵瘡愛法。
 Insufficiency, dissatisfaction, hindrance, scattering, like water flow, sinking, love [28] branch, can give rise to the root of suffering, desire for gain, addiction, thirst for living in the house, and the ability to bear the dust and sores of love.
失念、不正智、不護諸根門、食不知足。
 Loss of mind, incorrect wisdom, failure to protect the sense organs, and insufficiency of food.
無明、有愛、有見、非有見、欲漏、有漏、欲求、有求、害戒、害見、戒衰、見[29]衰、衰命、衰儀、衰行、作惡、不作善。
 Ignorance, love, view, non-view, outflow of desire, outflow, desire, desire, harmful precepts, harmful views, decline of precepts, decline of view, decline of life, decline of rituals, decline of conduct, doing evil, Do not do good.
親近在家、親近出家、以二緣生欲染、以二緣生邪見、瞋恚、伺怨、懷恨、燋熱、嫉妬、慳惜、[30]幻變、多[31]姦、無慚、無愧、矜高、諍訟、貢高、放逸、[32]慢、增上慢，二法內和合、外和合、內外合。
 Being close to a householder, being close to a monk, using the two conditions will give rise to desires, using the two conditions will give rise to wrong views, anger, resentment, hatred, heat, jealousy, pity, [30] illusions, many [31] adultery, no shame, Being clear-headed, arrogant, accusatory, high-paying, unrestrained, [32] slow, increasing and slow, the two methods are internal harmony, external harmony, and internal and external harmony.
悕望、大悕望、惡悕望。
 Despair, great desperation, evil desperation.
貪、惡貪、非法欲染。
 Greed, evil greed, illegal desires.
三不善根、三難伏、三闇、三荒、三纏、三動、內三垢、內三競、內三[33]怨、內三網力、內三害、內三憎、三毒、三勝、三闇聚、三[34]力、復有三[＊]力、三愛、三不攝、三惡行、身三惡行、意三惡行、三不淨、三不覺、三不直、三痰陰、三欲、三想、三覺、三求、三火、三[35]熅、三煖、三炙、三熱、三燋、三惡、三有、三漏、三不輕、三不軟、三不除([36]三法竟)。
 Three unwholesome roots, three difficulties, three darkness, three desolation, three entanglements, three movements, three internal impurities, three internal rivalries, three internal [33] resentments, three internal network forces, three internal harms, three internal hatreds, and three poisons , three victories, three dark gatherings, three [34] powers, three [*] powers, three loves, three non-grasps, three evil deeds, three evil deeds of the body, three evil deeds of the mind, three impurities, and three unconsciousness, Three irregularities, three phlegm-yin, three desires, three thoughts, three awakenings, three pursuits, three fires, three [35] burnings, three warmths, three burnings, three heats, three burnings, three evils, three existences, three leaks, Three are not light, three are not soft, and three are not eliminated ([36] Three Fa Jing).
四流、四[37]扼、四取、四染、口四惡行、四結、四箭、四識住處、四緣生愛、四愛和合、四惡道行、四業煩惱、四顛倒、四怖、復有四[38]怖、復有四退轉([39]四法竟)。
 The four currents, the four [37] chokes, the four graspings, the four defilements, the four evil deeds of the mouth, the four knots, the four arrows, the four abodes of consciousness, the four conditions of love, the union of the four loves, the four evil ways, the four karmic troubles, and the four perversions, There are four fears, there are four more [38] fears, and there are four more retreats ([39] Four dharmas).
五欲、五蓋、五下分煩惱、五上分煩惱五道、五心荒、五心纏、五怖、五[40]怨、五無間、五犯戒、五非法語、五不樂、五相憎、五瞋恨法、五憂根法、五嫉妬、五緣生、睡眠犯戒、五過患緣犯戒故。
 The five desires, the five hindrances, the five lower afflictions, the five upper afflictions, the five paths, the five desolate minds, the five entangled minds, the five fears, the five [40] resentments, the five inseparables, the five violations of the precepts, the five non-laws, the five unhappiness, the five The five causes of hatred, the five dharma of hatred, the five dharma of worries, the five jealousies, the five causes of conditions, the violation of precepts due to sleep, and the five violations of precepts due to conditions.
復有五過患，不敬父母、不敬沙門婆羅門、不敬親長([41]五法竟)。
 There are five more faults: disrespecting parents, disrespecting ascetics and brahmins, and disrespecting relatives and elders ([41] Five Dharma Acts).
六依貪喜、六依貪憂、六依貪捨、六染、六樂、復有[42]六樂、六愛、六恚、六[43]鉤、六[44]不護、六諍根[45](六法竟)。
 The six bases are greedy joy, the six bases are greedy sorrow, the six bases are greedy equanimity, the six stains, the six joys, the six joys [42], the six loves, the six hatreds, the six [43] hooks, the six [44] non-protections, and the six contradictions. Root [45] (Six Dharma Acts).
七共染、七共欲染、七識住處、七慢、七不敬、七漏、七[46]御弱法、七動、七自恃、七求、七摸、七作、七生[1](七法竟)。
 Seven common defilements, seven common desire defilements, seven abodes of consciousness, seven conceit, seven disrespect, seven outflows, seven [46] ways to guard against weakness, seven movements, seven self-reliance, seven seeking, seven touching, seven doing, seven births [1] ( Seven methods actually).
八世間法、八非聖語、八懈怠事、八難處[2]妨修梵行[3](八法竟)。
 Eight worldly dharma, eight non-sacred words, eight idle things, and eight difficulties [2] hinder the practice of the holy life [3] (eight dharma principles).
九若干法、九愛根法、九眾生居、九犯戒過患[4](九法竟)。
 Nine certain dharmas, nine root dharmas of love, nine living beings, nine transgressions of precepts and faults [4] (nine dharmas).
十煩惱使、十煩惱結、十想十覺十邪十惱事、十不善業道、十法成就墮地獄速如[5]\xED\xA1\x94\xED\xBE\x9E鉾[6](十法竟)。
 The ten causes of troubles, the ten knots of troubles, the ten thoughts, the ten thoughts, the ten evils, the ten troubles, the ten unwholesome karma, and the ten dharma achievements lead to falling into hell as quickly as [5]\xED\xA1\x94\xED\xBE\x9E鉾[6] (the ten dharma ends).
十一心[7]妬。
 Eleven hearts [7] jealousy.
二十種身見、二十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E鉾。
 Twenty kinds of body views and twenty dharma achievements will lead you to fall into hell as quickly as [*]\xED\xA1\x94\xED\xBE\x9E鉾.
二十一心垢。
 Twenty-one heart stains.
三十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E鉾。
 After thirty years of attainment, one will fall into hell as quickly as [*]\xED\xA1\x94\xED\xBE\x9E鉾.
三十六愛行。
 Thirty-six acts of love.
[8]三十法成就墮地獄。
 [8] Thirty dharma achievements lead to falling into hell.
[9]四十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E鉾。
 [9] Forty Dharma achievements lead to falling into hell as quickly as [＊]\xED\xA1\x94\xED\xBE\x9E鉾.
六十二見。
 See you sixty-two.
何謂恃生？
 What is relying on one's livelihood?
眾生貴生，以生自高、以生為境界。
 All living beings cherish life, take life to be self-exalting, and take life as the realm.
若心憶念，謂生妙好而以自高，是名恃生。
 If you remember it in your heart, you will say that life is wonderful and good, and you will exalt yourself. This is called relying on life.
復次恃生，我生勝彼中生，彼生卑，世間諸生中我生最勝。
 Again and again, depending on life, my life is better than the other life, and the other life is humble. Among all the life in the world, my life is the most victorious.
眾生重於生、常敬於生，若心憶念諸生妙好而以自高，是名恃生。
 All living beings are more important than living beings, and always respect living beings. If the heart remembers the wonderful things of all living beings and thinks highly of them, this is called relying on living beings.
恃姓、恃色、恃財貴、恃尊勝、恃豪族、恃無病、恃年壯、恃命壯、恃[＊]功巧、恃多聞、恃辯才、恃得利養、恃得恭敬、恃尊重、恃備足、恃師範、恃徒眾、恃黨侶、恃長宿、恃力、恃神足、恃禪、恃無求、恃知足、恃獨處、恃阿蘭若、恃乞食、恃糞掃衣、恃我能離荒食、恃一受食、恃塚間、恃露處、恃樹下、恃常端坐、恃隨敷坐、恃但三衣，亦如上廣說。
 Relying on surname, relying on color, relying on wealth, relying on superiority, relying on powerful family, relying on being free from illness, relying on young age, relying on strong life, relying on [*] skills, relying on knowledge, relying on eloquence, relying on benefits, relying on gains Respect, rely on respect, rely on preparation, rely on teachers, rely on disciples, rely on party members, rely on longevity, rely on strength, rely on divine feet, rely on Zen, rely on having no demands, rely on contentment, rely on solitude, rely on Alan Ruo, rely on begging for food, Relying on excrement sweeping clothes, relying on my ability to escape from desolation, relying on receiving food, relying on graves, relying on exposed places, relying on trees, relying on always sitting upright, relying on sitting on the ground, relying on only three clothes, it is also as mentioned above.
何謂諛諂？
 What is flattery?
若依他求利，改變儀式現攝諸根，是名諛諂。
 If you rely on him to seek benefits and change the ritual to capture all the roots, this is called flattery.
何謂邪敬？
 What is evil respect?
若依他求利，飾辭美言，將順他意詐現巧便，以是行[10]敬，是名邪敬。
 If you rely on others to seek benefits and use nice words, you will follow his wishes and use clever tricks to do [10] respect. This is called evil respect.
何謂現[11]相求利？
 What does it mean to seek benefit now [11]?
若依他求利，見有衣食臥具醫藥諸物，心希欲得現相稱好，是名現相求利。
 If you rely on others to seek benefit, you see clothing, food, bedding, medicine, and other things, and your heart desires to obtain them that are commensurate with them. This is called seeking benefit by appearing in the form.
何謂依使？
 What is envoy?
為人役使，雖復輕賤，以利故隨逐不息，是名依使。
 When serving as a servant, even though he is looked down upon and humbled, he keeps chasing after him for the sake of profit. This is the name of Yishi.
何謂歎索？
 What is sighing?
若依他求利，見有衣服飲食臥具湯藥諸物，心希欲得，先歎其善，復言我須，是名歎索。
 If you rely on him to seek benefit, you see clothes, food, bedding, soup, medicine, and other things, and you want to get them, you first sigh for their goodness, and then say "I need them," this is called sighing.
何謂以利求利？
 What is seeking profit for profit?
心希欲得，若從彼人得利，以示此人；
 If you want to gain something from that person, show it to that person;
若從此人得利，以示彼人。
 If you benefit from this person, show it to the other person.
此所得利，向彼歎譽此施主；
 For the benefit gained, praise the benefactor to others;
彼所得利，向此歎譽彼施主。
 For the benefit he received, he praised his benefactor.
若如是得利，是名以利求利。
 If profit is obtained in this way, it is called profit seeking.
何謂我勝？
 What does it mean that I win?
若以慢自高謂身勝，是名我勝。
 If you use arrogance and self-exaltation to say that you are victorious, this is called self-victory.
何謂嗜味？
 What is taste craving?
貪食多求種種味，是名嗜味。
 Gluttony and craving for all kinds of tastes are called taste cravings.
何謂不護戒？
 What does it mean not to protect the precepts?
若捨出家威儀，是名不護戒。
 If you abandon the dignity of being a monk, this is called not protecting the precepts.
何謂瞋相變？
 What is the phase change of anger?
若起不善心，令諸根變異；
 If an unwholesome intention arises, the roots will become mutated;
若以十惱一一發起，令諸根變異，是名瞋相變。
 If the ten annoyances are activated one by one, causing all the roots to mutate, this is called the transformation of anger.
何謂忿尊教？
 What is Angry Religion?
尊謂佛佛弟子，若教授便拒違瞋忿，或多語或[12]嚬蹙現瞋；
 As a disciple of the Buddha, if you are taught, you will refuse to disobey and become angry, or talk too much or [12] frown and show anger;
若教令慎護重禁，便拒逆瞋忿，或多說或復[＊]嚬蹙現瞋，是名忿尊教。
 If the teaching commands careful protection and strict prohibition, then one refuses to be angry and angry, or talks more or repeats [*] frowning and showing anger, this is called anger and respecting the teaching.
何謂違尊教？
 What does it mean to violate religion?
尊謂佛、佛弟子，若教授令[13]順護重禁，違返，是名違尊教。
 If you respect the Buddha and are disciples of the Buddha, if you obey the teaching's orders [13] and protect the strict prohibitions, but disobey them, this is called violating the teachings.
何謂戾尊教？
 What is ruthless respect for religion?
若世尊所制，莫作是說、莫作是作、莫作是言、莫作是分別，彼不作是說故說、不應作是作故作、不應作是言故言、不應作是分別故分別，是名戾尊教。
 If the World Honored One controls it, don’t say this, don’t do this, don’t say this, don’t make this distinction. If you don’t say this, just say it, you shouldn’t do it, you should do it, you shouldn’t say this, just say it, and you shouldn’t do it. Making distinctions and therefore distinguishing is called ruthless respect for teaching.
何謂欺[14]陵？
 What is bullying[14]ling?
若於眾生觸惱輕蔑，不欲斷害其命，是名欺[＊]陵。
 If you offend and despise living beings and do not want to end their lives, this is called bullying [*]ling.
何謂捶打？
 What is beating?
若輕易手[15]拳捶打，是名捶打。
 If it is easy to beat with [15] fists, it is called beating.
何謂[16]斗欺？
 What is [16] fighting and bullying?
若不等心受出多少，是名[＊]斗欺。
 If you don't accept how much you are willing to bear, it is called [*] fighting and bullying.
何謂[＊]稱欺？
 What is [*] bullying?
若不等心受出輕重，是名[＊]稱欺。
 If you don't accept the seriousness without your heart, this is called [*] bullying.
何謂財物欺？
 What is financial fraud?
若好物中雜惡物、若分種種物、若以繩界定移本處，是名財物欺。
 If good things are mixed with evil things, if things are divided into different kinds, if the original place is moved by a rope, this is called property deception.
何謂傷？
 What is injury?
若侵破他人身，是名傷。
 If it breaks into someone else's body, it is an injury.
何謂侵害？
 What is an infringement?
若輕蔑眾生，瞋恚希害，欲斷其命，是名侵害。
 If you look down upon sentient beings, if you are angry and want to do harm, and if you want to kill them, this is called harm.
何謂繫閉？
 What is closure?
若眾生為生死纏縛常處幽闇，是名繫閉。
 If sentient beings are entangled in life and death and are always in darkness, this is called closure.
何謂㧗摸？
 What is touch?
若起不善心，以手求覓，是名㧗摸。
 If you have an unwholesome intention and look for it with your hands, this is called touching.
何謂侵奪？
 What is invasion?
若起不善心，於他財物侵欺劫奪，是名侵奪。
 If one has an unwholesome intention and invades and robs other people's property, this is called robbery.
何謂故作？
 What is pretense?
若心起不寂靜行，心知而造，是名故作。
 If the mind arises and does not act calmly, then the mind knows and creates, this is called pretending.
何謂長語？
 What is a long speech?
若橫言輕謗，是名長語。
 If you speak harshly and lightly, it is called a long speech.
何謂橫言？
 What is nonsense?
若無義語，是名橫言。
 If there is no meaningful words, it is called arrogant words.
何謂輕謗？
 What is slander?
若無實誑他，是名輕謗。
 If you lie to him without the truth, it is called slander.
何謂迫愶？
 What is panic?
若國王、國王臣吏，若蹴蹋、[17]困苦取他財物，是名迫愶。
 If the king or the king's officials take advantage of others' property, [17] it is called coercion.
何謂詐善？
 What is deception?
若欲欺誑、若取財物而現親附，是名詐善。
 If you want to deceive someone, if you want to take money and property, but you show up as someone close to someone, this is called deception.
何謂隱藏？
 What is hiding?
若人共物未分，私取好者覆匿，是名隱藏。
 If people share things without dividing them, and those who take good things privately are hidden, this is called hiding.
何謂共畜？
 What is a common animal?
若人已行籌分物，以物不善強擇取好者，是名共畜。
 If people have already divided things and forcefully choose the good ones because the things are not good, this is called sharing animals.
何謂好說官事？
 What does it mean to be easy to talk about official matters?
常以官法言首、或言籌算、或言長短，染樂[18]其事，是名好說官事。
 He often talks about official laws at the beginning, or talks about plans, or talks about lengths and shortcomings, which makes him happy [18]. This is a good name for talking about official affairs.
世間事、兵甲事、鬪戰事、車乘[A3]事、婦女事、華鬘事、酒肉事、婬欲事、床臥事、衣服事、飲食事、沽酒事、親里事，亦復如是，若染樂其事。
 Worldly affairs, military affairs, war affairs, chariot affairs, women's affairs, garland affairs, wine and meat affairs, lustful affairs, bed affairs, clothing affairs, food and drink affairs, wine-selling affairs, family affairs, etc. If so, if you are happy, it will happen.
何謂若干語？
 What are several words?
除上樂[19]說事，若餘事，眾生異、物異、境界異、自然異，是名若干語。
 In addition to Shang Le [19] talking about things, if there are other things, living beings are different, things are different, realms are different, nature is different, these are several words.
何謂思惟世間事？
 What does it mean to think about worldly things?
若憶念為首，思惟世間成壞，是名思惟世間事。
 If remembering is the first thing, thinking about the pros and cons of the world is called thinking about the things in the world.
何謂說海事？
 What does it mean to talk about maritime affairs?
若以海為言首，或說諸寶、或說真偽，染樂其事，是名說海事。
 If you take the sea as the head of your speech, or you talk about treasures, or you talk about truth and falsehood, and you take pleasure in it, it is called talking about sea matters.
何謂不知法？
 What does it mean not to know the Dharma?
若於善、不善、無記法，不知自相、不觀相、不分別相，是名不知法。
 If one has no memory of good or bad qualities, does not know one's own appearance, does not observe one's appearance, and does not distinguish one's appearance, this is called ignorance of the Dharma.
何謂不知義？
 What is ignorance of righteousness?
若於諸法今世後世義，不知自相、不觀相、不分別相，是名不知義。
 If you do not know the meaning of all dharmas in this life and hereafter, do not understand their own appearance, do not observe their appearance, and do not differentiate between their appearances, this is called ignorance of their meaning.
何謂[20]時不知？
 What does it mean to not know when [20]?
若不知時節應入聚落、應出聚落，應誦讀、應受學、應思惟，於此時不知自相、不觀相、不分別相，是名不知時。
 If you don’t know the time when you should enter the community, when you should leave the community, when you should recite it, when you should learn it, when you should meditate on it, then you don’t know the appearance of yourself, don’t observe the appearance, and don’t distinguish the appearance, this is called not knowing the time.
何謂不知足食？
 What does it mean not to have enough food?
不知足、言不知足，不知自相、不觀相、不分別相，是名不知足。
 Not being satisfied, saying that you are not satisfied, not knowing one's own appearance, not observing the appearance, and not distinguishing the appearance, this is called dissatisfaction.
何謂不知自身？
 What does it mean not to know oneself?
不知我應有如是信、如是戒、如是學問、如是施、如是慧、如是應答，若於此法不知自相、不觀相、不分別相，是名不知自身。
 I don’t know that I should have such faith, such precepts, such knowledge, such charity, such wisdom, and such responses. If I don’t know the self-identity, don’t observe the form, and don’t distinguish the form, this is called not knowing the self.
何謂不知眾[1]生？
 What does it mean not to know all sentient beings?
[2]剎利眾、婆羅門眾、居士沙門眾，應如是往反、應如是坐起、應如是言默，若於眾中不知自相、不觀相、不知分別相，是名不知眾。
 [2] The assembly of Ksriyas, Brahmins, and laymen and ascetics should respond in this way, sit up in this way, and speak silently in this way. If they do not know their own appearance, do not observe their appearance, and do not know how to differentiate among the assembly, this is called ignorance of others.
何謂不知人？
 What does it mean to be ignorant?
若持戒毀戒人、若可觀人，若於此人不知自相、不觀相、不分別相，是名不知人。
 If someone who upholds the precepts breaks the precepts and observes others, if this person does not know his own appearance, does not observe his appearance, and does not distinguish his appearance, this is called ignorance of others.
何謂不知勝劣人？
 What does it mean to be someone who doesn’t know how to win?
若尊卑人，不知自相、不觀相、不分別相，是名不知勝劣人。
 If someone respects and humbles himself, does not know his own appearance, does not observe his appearance, and does not distinguish his appearance, then he is called a person who does not know the superiority and inferiority.
何謂邪見？
 What is wrong view?
或有人起如是見：
 Some people may think so:
無施、無與、無祠、無善惡業報、無今世後世、無父母無天、無化生眾生、無世間沙門婆羅門正趣正至、若今世後世自知證分別說，是名邪見。
 There is no charity, no giving, no temple, no good or evil karma, no present and future lives, no parents, no heaven, no reborn living beings, no worldly recluses and brahmans who are in the right interest. If they know how to distinguish this world and future lives, this is called evil. See.
何謂邊見？
 What is side view?
若見一切有、見一切無、見一切一、見一切異、若見一切種種，是名邊見。
 If you see everything that is, if you see everything, if you see everything, if you see everything, if you see everything, if you see everything, if you see everything, then you see everything, this is called side view.
何謂倒見？
 What is reverse view?
若見正覺謂非正覺、若非正覺謂是正覺，若見善法謂非善法、若見不善法謂是善法，若見正趣沙門婆羅門謂非正趣、若非正趣沙門婆羅門謂是正趣。
 If you see the right enlightenment, it is not the right enlightenment. If it is not the right enlightenment, it is the right enlightenment. If you see the good dharma, it is not the good dharma. If you see the unwholesome dharma, it is the good dharma. If you see the right path, it is said that it is not the right path. If it is not the right path, it is called the recluse Brahmin. That's right.
若有作是見：
 If you have any idea:
我樂世樂，後生當樂，恒常、不斷、不變易法、常當定住，是名倒見。
 I am happy in this world, and the next generation should be happy. It is constant, uninterrupted, does not change the Dharma, and should always be settled. This is called reverse view.
何謂求覓見？
 What does it mean to seek an audience?
若於諸見中選擇選擇己，是名求覓見。
 If you choose to choose yourself among all views, this is called seeking views.
何謂求覓戒？
 What does seeking precepts mean?
若以戒為淨，若貪求㧗摸，是名求覓戒。
 If you regard the precepts as pure, if you are greedy for touching, this is called seeking the precepts.
何謂求覓道？
 What does it mean to seek the way?
若以道為淨，貪求㧗摸，是名求覓道。
 If you regard the Tao as pure and are greedy for touch, this is called seeking the Tao.
何謂求覓戒[3]道？
 What is the path of seeking precepts[3]?
若俱以為淨，若貪求㧗摸，是名求覓戒[＊]道。
 If you think you are pure, if you are greedy for touch, this is called seeking the path of precepts [*].
何謂身見？
 What is body view?
若我見。
 If I see.
何謂我見？
 What does it mean to see me?
或有人謂色是我、色中有我、色是我有、我是色有，見受想行識亦如是，是名身見。
 Some people may say that form is me, there is me in form, form is something I have, I am form being, and the same is true for seeing, feeling, thinking, and doing. This is called body view.
何謂躁？
 What is impatience?
若動止輕速疾，是名躁。
 If the movement stops quickly and quickly, it is called impatience.
何謂自稱？
 What is self-proclaimed?
若歎美過能，是名自稱。
 If you sigh that beauty exceeds ability, this is what you call yourself.
何謂無信？
 What is faithlessness?
若不信、不入信、不勝信、不真信，若心不信，是名無信。
 If you don’t believe, you don’t believe, you don’t believe, you don’t really believe, if you don’t believe in your heart, it’s called unbelief.
何謂不覺？
 What does it mean to be unaware?
若無慧，是名不覺。
 If there is no wisdom, it is called ignorance.
何謂慳惜？
 What does it mean to be frugal?
若貪不捨，是名慳惜。
 If you are greedy and unwilling to give up, it is called frugality.
復次慳惜，憎他施與利養所須，是名慳惜。
 Being prudent again and again, hating others for giving to others what is necessary for benefit and support is called penny-pinching.
何謂面譽？
 What is reputation?
不求他財利，隨順他意對稱其善，是名面譽。
 Not asking for money or gain from others, but following his will and doing good to him, this is reputation.
何謂遮惜？
 What does it mean to cherish?
若慳悋財物，令人防護門戶，恐沙門婆羅門得入乞求，是名遮惜。
 If you are stingy with money and have people guard the door, lest ascetics and brahmins come in to beg for help, this is called guarding.
何謂不信業？
 What does it mean not to believe in one’s karma?
若於善、不善、無記業中，不解、重不解、究竟不解，是名不信業。
 If you do not understand the good, bad, or unrecorded karma, do not understand it, do not understand it, or do not understand it ultimately, this is called unfaithful karma.
何謂不信業報？
 What does it mean not to believe in karma?
善、不善業有報，若於此報不解、重不解、究竟不解，是名不信業報。
 Good and bad karma will have its rewards. If this reward cannot be understood, the severity cannot be understood, and the ultimate result cannot be understood, it is called not believing in the karma.
何謂毀施？
 What is destruction of charity?
若非法行施者，是名毀施。
 If charity is done illegally, it is called ruined charity.
何謂毀學？
 What does it mean to destroy education?
若非學者，是名毀學。
 If you are not a scholar, your reputation will be ruined.
何謂自勝？
 What is self-victory?
若自高我有信、戒、施、聞、智慧、辯才，是名自勝。
 If you have faith, precepts, alms, knowledge, wisdom, and eloquence in your high self, this is called self-success.
何謂譽怨？
 What is honor and resentment?
若人有怨家，欲現其惡[4]反稱其善，有信、戒、施、聞、慧、辯才，是名譽怨。
 If a person has a reputation against his family and wants to show his evil [4] but instead calls him good, such as having faith, morality, almsgiving, hearing, wisdom, and eloquence, this is a reputation complaint.
何謂虛歎？
 What is a sigh?
心有邪悔，若無信戒施聞慧辯才歎說言有，是名虛歎。
 If you have evil regrets in your heart, if you don’t have faith, precepts, giving, hearing, wisdom and eloquence, then you can sigh and speak, this is a false name.
何謂不自在？
 What does it mean to be uncomfortable?
若煩惱心起，所作眾善不得隨意，是名不自在。
 If a troubled mind arises, the good deeds done cannot be done casually, which is called feeling uneasy.
何謂屬他？
 What does it mean to belong to him?
若業不淨，若欲現親、或作奴僕侍從，是名屬他。
 If the karma is not pure, if you want to be married or serve as a slave, this name belongs to him.
何謂事他？
 What does it mean to do something to him?
若與貴勝遨遊戲笑，恃為形勢，是名事他。
 If you play games and laugh with Guisheng, relying on the situation, you are doing him a favor.
何謂不怨憎？
 What does it mean not to resent?
若愛喜，是名不怨憎。
 If you love and rejoice, this is called not resenting or hating.
何謂怨憎？
 What is resentment?
若瞋忿，是名怨憎。
 If you are angry, it is called resentment.
何謂沈沒？
 What is sinking?
若善法[5]廢退，是名沈沒。
 If good dharma[5] fades away, this is called sinking.
何謂心悲？
 What is a sad heart?
若心不善悲，是名心悲。
 If the heart is not good at compassion, it is called heart compassion.
何謂無厭？
 What is insatiable?
若於生活具多欲不止，是名無厭。
 If you have too many desires in life, it is called insatiable.
何謂不勤進？
 What does it mean not to make progress diligently?
若於善法意不專樂，是名不勤進。
 If you are not exclusively happy with the good Dharma and intention, this is called not diligently advancing.
何謂不忍辱？
 What does it mean not to endure humiliation?
若於善法不能堪忍受，是名不忍辱。
 If one cannot endure good dharma, this is called not being able to endure humiliation.
復次不忍辱，或有不耐飢渴、寒熱風雨、蚊虻蟆子、不適意語、若身心苦痛酸楚、終時刀風解形，不能堪忍受，是名不忍辱。
 If you are unable to endure humiliation again, you may be unable to endure hunger, thirst, cold, heat, wind and rain, mosquitoes, flies, toads, or uncomfortable speech. If you suffer physical and mental pain and aches and pains, and end up being cut off by the wind of a knife, you cannot bear it. This is called being unable to endure humiliation.
何謂非威儀？
 What is non-dignity?
若毀佛結戒，是名非威儀。
 If one destroys the Buddha's precepts, this is not called majesty.
何謂不受教？
 What does it mean to be unteachable?
若如法教授，心不敬順，是名不受教。
 If you are taught according to the Dharma but your heart is not respectful and obedient, this is called not being taught.
何謂近惡知識？
 What is knowledge of near evil?
若殺生、盜竊、邪婬、妄語、飲酒放逸處，若近此人作知識、重知識、究竟知識相敬念，是名近惡知識。
 If a person kills, steals, commits sexual misconduct, lies, drinks alcohol or indulges in a place of leisure, if he is close to this person and practices knowledge, values ​​knowledge, and respects the ultimate knowledge, this is called near-evil knowledge.
何謂惡親厚？
 What is a bad relationship?
若殺生、盜竊、邪婬、妄語、飲酒放逸處，若共此人親厚、重親厚、究竟親厚相敬不離，是名惡親厚。
 If there is killing, stealing, sexual immorality, lying, drinking and letting loose, if we share this person's closeness, value our closeness, and ultimately become close and respectful to each other, this is called bad closeness.
何謂取惡行？
 What does it mean to take evil deeds?
依殺生者學殺生，心向彼、尊上彼、傾向彼，以彼為解。
 Learn to kill according to the one who kills living beings, with your heart towards that, respecting that, leaning toward that, and taking that as your solution.
依盜竊者學盜竊、依邪婬者學邪婬、依妄語者學妄語、依飲酒放逸處者學飲酒放逸處，心向彼、尊上彼、傾向彼，以彼為解，是名取惡行。
 Learn to steal from someone who steals, learn from immorality from someone who practices adultery, learn from lying from someone who tells lies, learn from someone who drinks and indulges in drinking and living in a leisurely way. If you turn your heart toward that person, respect that person, lean toward that person, and use that as an explanation, this is called committing evil deeds. .
何謂惡行？
 What is evil?
若不善境界行，是名惡行。
 If it is not done in a good state, it is called evil deeds.
何謂親近怯弱者？
 What does it mean to be close to the weak?
若不信者、無慚無愧者、不學問者、懈怠者、失念者、無慧者，若親近此人恭敬承事，是名親近怯弱。
 If you are an unbeliever, have no shame, are uneducated, are lazy, forgetful, or have no wisdom, if you approach this person with respect and respect, this is called being close to someone who is cowardly.
何謂受怯弱法？
 What is the method of accepting cowardice?
若怯弱者所說法恭敬受行，是名受怯弱法。
 If the Dharma taught by a timid person is respected and followed, this is called the Dharma of the timid person.
何謂知怯弱？
 What does it mean to be timid?
若怯弱者所說法、惡法，善聽受心能分別，是名知怯弱法。
 If the Dharma taught by a timid person is bad, and the mind that is good at listening and receiving can distinguish it, this is called knowing the Dharma of the timid person.
何謂持怯弱法？
 What does it mean to uphold the cowardly method?
若怯弱者所說法，若持此法正持住不忘相續念不失，是名持怯弱法。
 According to the teachings of those who are timid and weak, if you uphold this Dharma correctly without forgetting the continuity of thoughts without losing sight of it, this is called upholding the Dharma by those who are timid and weak.
何謂不順思惟？
 What is disobedient thinking?
若不順善思惟，是名不順思惟。
 If one does not follow good thoughts, it is called unfavorable thoughts.
何謂親近怯道？
 What does it mean to be close to timid people?
謂邪見乃至邪定，若親近多修學，是名親近於怯道。
 It is called wrong view or even wrong concentration. If you get close to it and practice it a lot, it is called getting close to the cowardly way.
何謂劣心？
 What is a bad intention?
若心懈怠，是名劣心。
 If the mind is slack, it is called a bad mind.
何謂亂心？
 What is a disturbed mind?
若心散在五欲色聲香味觸，是名亂心。
 If the mind is scattered with the five desires, colors, sounds, smells, and touches, it is called a disturbed mind.
何謂喜諍？
 What is joy?
若諍訟、若繫閉、常相違返，是名喜諍。
 If there is a dispute, if the relationship is closed, and if the relationship is often contradictory, it is called a happy dispute.
何謂寬禁戒？
 What is a lenient prohibition?
若缺、若荒、若垢、離禁戒，是名寬禁戒。
 If it is lacking, if it is deserted, if it is dirty, if it is away from the forbidden precepts, it is called easing the forbidden precepts.
何謂敬邪法？
 What does it mean to respect evil dharma?
若惡不善法，以此為尊能得定，是名敬邪法。
 If you hate unwholesome dharmas, then you can gain concentration by respecting them. This is called respecting evil dharmas.
何謂退善法？
 What is the method of retreating from good deeds?
若出世間法，於此法[＊]廢退，是名退善法。
 If there is a transcendental dharma, if this dharma [*] is abolished, it is called a virtuous dharma.
何謂掉？
 What does it mean to drop?
若掉動心亂，不寂靜、不正寂靜，是名掉。
 If your mind is agitated and confused, if you are not still and peaceful, you will lose your name.
何謂嚴身？
 What does it mean to be strict?
若自捫飾，是名嚴身。
 If you decorate yourself, it is called a strict body.
何謂[1]險？
 What is [1] risk?
若身[2]口意業起動不順，是名[＊]險。
 If the physical [2] verbal and mental karma does not start smoothly, it is called [*] danger.
何謂耐恥？
 What does it mean to endure shame?
若在眾，不問妄說，是名耐恥。
 If you are in a public place and do not ask questions, this is called being shameless.
何謂狂言？
 What is arrogance?
若縱語不攝，是名狂言。
 If you speak without thinking, it is called arrogance.
何謂不記？
 What does not remember?
若失念善，是名心不記。
 If you forget to think good things, your mind will not remember them.
何謂外念？
 What are external thoughts?
若念在五欲色聲香味觸，是名外念。
 If the mind is focused on the five desires, colors, sounds, smells, and touches, it is called external mindfulness.
復次外念，若念外道、若敬念外道，心在彼法，是名外念。
 Again, external thoughts, if you think of foreign ways, if you think of foreign ways with respect, your mind is in that Dharma, this is called external thoughts.
何謂隨憂喜？
 What does it mean to be happy with worries?
若俗間有種種喜樂、種種憂苦，心有希求隨順和同，是名隨憂喜。
 If there are all kinds of joys and all kinds of sorrows in the world, and there is hope in the heart to be compliant and consistent, this is called joy with sorrows.
何謂自高？
 What is self-exaltation?
若歎身相[3]是多能，是名自高。
 If you sigh that your body [3] is versatile, it is called self-exaltation.
何謂毀他？
 What does it mean to destroy him?
若說他長短，是名毀他。
 To say that he is good or bad is to ruin his reputation.
何謂不敬？
 What is disrespect?
若輕慢尊長無有敬畏，是名不敬。
 If you treat your elders with contempt and show no respect, this is called disrespect.
何謂不自卑？
 What does it mean to not feel inferior?
若不下人，是名不自卑。
 If you don't be inferior to others, that means you don't feel inferior.
何謂不實敬？
 What is unreal respect?
若於淨行者種種稱美虛偽不真，是名不實敬。
 If all kinds of praise given to those who practice purity are false and untrue, it is not true respect in name.
何謂難滿？
 What does it mean to be unsatisfied?
若飲食無厭，是名難滿。
 If you have an insatiable appetite for food, your reputation will be difficult to satisfy.
何謂難養？
 What does it mean to be difficult to raise?
求美味，是名難養。
 Looking for delicious food is a name that is difficult to maintain.
何謂窳[4]惰？
 What is laziness?
若懈怠，是名窳[＊]惰。
 If you are lazy, it is called laziness [*].
何謂懈怠？
 What is laziness?
若窳[＊]惰，是名懈怠。
 If [*] is lazy, it is called laziness.
何謂中止？
 What is suspension?
若求上利則易緣，懈怠故便息，是名中止。
 If you seek the best, it will be easy to get along. If you are lazy, you will stop. This is called suspension.
何謂後善？
 What is the aftermath?
若於善法中失滅沒，是名後善。
 If it is lost and destroyed in the good dharma, it is called subsequent good.
何謂欲勤？
 What is desire to be diligent?
若樂著於欲，是名欲勤。
 If you are happy with desire, this is called desire and diligence.
何謂勤苦？
 What is diligence?
若種種苦身，但非聖法，無儀、無益、無義，是名勤苦。
 If there are all kinds of suffering in the body, but they are not holy dharma, have no etiquette, no benefit, and no meaning, this is called hard work.
何謂貪？
 What is greed?
若愛廣大極於彼岸，是名貪。
 If love is as vast as the other shore, this is called greed.
何謂貪纏？
 What is greed?
若愛廣大極於彼岸，是[5]名貪纏。
 If love is as vast as the other shore, this is called greed.
何謂惱？
 What is annoyance?
若眾生若干苦所逼，若惱、重惱、究竟惱，內燋熱、內心\xED\xA1\x9C\xED\xB4\xBC[6]瞢，是名惱。
 If sentient beings are forced by certain sufferings, such as vexation, severe vexation, ultimate vexation, internal heat, and inner pain [6], this is called vexation.
何謂悲心？
 What is compassion?
若眾生為苦惱所逼、惱箭入心，若哭泣口說追憶不捨，是名悲心。
 If sentient beings are driven by suffering, if the arrows of annoyance pierce their hearts, if they cry and say that they cannot let go of their memories, this is called compassion.
何謂苦？
 What is suffering?
若身不忍受眼觸苦受、耳[7]鼻舌身觸苦受，是名苦。
 If the body cannot endure the painful feelings of eye contact, ears, nose, tongue, and body contact, it is called suffering.
何謂憂？
 What is worry?
若心不忍受苦，是名憂。
 If the heart cannot endure suffering, it is called worry.
何謂眾苦？
 What is suffering?
若為種種苦所逼，心無停息，是名眾苦。
 If you are forced by all kinds of suffering and your mind never stops, this is called suffering.
何謂恐怖？
 What is horror?
若心驚動，是名恐怖。
 If the heart is frightened, it is called terror.
何謂弱顏？
 What is weak-looking?
若作善法[8]耽闇喜著，是名弱顏。
 If you do good deeds [8] and are happy and happy, this is called weak appearance.
何謂強顏？
 What is strong appearance?
如小兒言無忌難，是名強顏。
 For example, it is difficult for a child to speak without restraint, which is called a strong face.
何謂疑惑？
 What is doubt?
二心猶豫不能斷結，是名疑惑。
 Hesitating and being unable to break the knot is called doubt.
何謂無親？
 What does it mean to have no relatives?
若遠離善法，是名無親。
 If you stay away from good dharma, it is called having no relatives.
何謂善障礙？
 What are good obstacles?
若背善法，是名[9]障礙。
 If you memorize good Dharma, it is called [9] obstacle.
何謂不相可？
 What does it mean to be incompatible?
若喜鬪諍繫纏共相言訟，是名不相可。
 If you like to argue and argue with each other, this is called incompatibility.
何謂善妨？
 What is a good thing?
若作善法，因生自高，是名善妨。
 If you do good deeds, because you are born with self-exaltation, this is called good deeds.
何謂邊實？
 What is edge reality?
若邊見者執所見為堅實，是名邊實。
 If those who see it side by side think that what they see is solid, it is the name side reality.
何謂不親近？
 What does it mean to not be close?
若不親近佛、佛弟子，不供養恭敬禮拜，是名不親近。
 If you do not get close to the Buddha or his disciples, and do not make offerings and worship respectfully, this is called not getting close.
何謂近離？
 What is proximity?
若曾親近佛、佛弟子，供養恭敬禮拜，後便廢退不復親近供養恭敬禮拜，是名近離。
 If you have been close to the Buddha or his disciples, made offerings and worshiped respectfully, and then no longer come close to him, made offerings, and worshiped respectfully, this is called closeness and distance.
何謂卑下？
 What does it mean to be humble?
身口意業作欺詭不實卑劣法，是名卑下。
 Using one's body, speech, mind, and deeds to deceive, deceive, and be despicable is called despicable.
何謂自強？
 What is self-improvement?
若起不善心現身口意，是名自強。
 If unwholesome thoughts arise in body, speech and mind, this is called self-strengthening.
何謂耐辱？
 What does it mean to tolerate humiliation?
若貪著世俗法，希求往來不息，是名耐辱。
 If you are greedy for worldly laws and hope for endless exchanges, this is called being patient with humiliation.
何謂隨貪？
 What is greed?
若貪[10]逐利養不[11]息，[12]失善人相，是名隨貪。
 If greed [10] pursues profit and does not cease [11] and [12] loses the appearance of a good person, this is called greed.
何謂自舉？
 What is bootstrapping?
若身口意業共掉，是名自舉。
 If body, speech, mind and karma are eliminated together, this is called self-reliance.
何謂自放？
 What is self-release?
若心涌散不攝，是名自放。
 If the mind surges and disperses without catching up, this is called self-release.
何謂無[13]持？
 What is non-[13] holding?
若手足煩[14]惱無有定操，縱橫畫地，是名無[＊]持。
 If the troubles in the hands and feet [14] have no fixed control and move horizontally and vertically, this is called no [*] persistence.
復次無[＊]持，若好行來，是名無[＊]持。
 Again, without [*] persistence, if good deeds come, this is called without [*] persistence.
何謂離禪？
 What is Li Zen?
若不親近寂靜處，是名離禪。
 If you don't get close to a quiet place, it's called deviating from Zen.
何謂不悔？
 What does it mean to have no regrets?
若起不善心，歡喜踊躍無有變失，是名不悔。
 If you have unwholesome intentions, you will be happy and enthusiastic without any change. This is called not regretting.
何謂含忿？
 What is anger?
若有不可常使不息因增煩惱，是名含忿。
 If it is not always possible and causes endless troubles, it is called anger.
何謂悋惜？
 What is regret?
若於財法護念不捨，是名心悋惜。
 If you persist in protecting the law of wealth, this is called feeling regretful.
何謂邪教？
 What is a cult?
若說邪法，是名邪教。
 If we talk about evil dharma, it is called a cult.
若邪見者集聲音句言語口教，是名邪教。
 If a person with wrong views collects sounds, sentences, words and oral teaching, it is called a heresy.
何謂諍訟？
 What is a lawsuit?
[15]求他長短不生和順，是名諍訟。
 [15] Asking him to be harmonious and submissive is called litigation.
何謂非遜？
 What is Feixun?
若所[16]作業心高無有敬順，是名非遜。
 If you [16] work with high aspirations and no respect and obedience, this is a bad name.
何謂敬失？
 What is loss of respect?
若敬自下非法，是名敬失。
 If respect is illegal from below, it is a loss of respect.
何謂災喜？
 What is disaster?
若見他衰失，反生喜[17]快，是名災喜。
 If you see him declining, you will be happy[17], which is called disaster happiness.
何謂求失？
 What does seeking loss mean?
若有[18]怨嫌常伺缺漏，是名求失。
 If there is [18] resentment and suspicion, it is called seeking loss.
何謂非行？
 What is wrong?
若比丘犯失威儀作非威儀行，是名非行。
 If a bhikkhu violates his dignity and behaves inappropriately, this is called wrong conduct.
何謂[19]求禪？
 What is [19] seeking Zen?
若人聚集處，心求名利，便現坐禪相，是名[＊]求禪。
 If people gather in a gathering place and seek fame and fortune, they will appear in the form of sitting in meditation. This is called [*] seeking Zen.
何謂無益禪？
 What is futile Zen?
若人坐禪無儀，是名無益禪。
 If a person sits in meditation without proper manners, it is called useless meditation.
何謂不知恩？
 What does it mean to be ungrateful?
若從他得財施、法施，不知分別正分別、不緣分別，是名不知恩。
 If you receive financial gifts or Dharma gifts from him, but do not know how to distinguish between them, and do not have the right to distinguish them, this is called being ungrateful.
何謂不知己恩？
 What does it mean not to know one's own kindness?
若曾從他得財物施、法施，不受恩，是名不知己恩。
 If you have received gifts of money or dharma from him and received no favor from him, this is called not knowing your own favor.
何謂輕毀？
 What is slight damage?
若說他過失心不忌難，是名輕毀。
 To say that he was careless at fault would be an underestimation.
何謂瞋恚？
 What is anger?
若忿怒不護他意，是名瞋恚。
 If you are angry and do not protect others, it is called anger.
何謂性惡？
 What is evil nature?
若身口意[20]卒暴，是名性惡。
 If the body, speech and mind [20] are violent, it means the nature is evil.
何謂[21]\xED\xA1\xBA\xED\xB3\x93䩕？
 What is [21]\xED\xA1\xBA\xED\xB3\x93何?
若無有忍辱行，是名[＊]\xED\xA1\xBA\xED\xB3\x93䩕。
 If there is no behavior of patience, it is called [＊]\xED\xA1\xBA\xED\xB3\x93婕.
何謂斷修學？
 What does it mean to stop studying?
若遮他作善，是名斷修學。
 If you prevent others from doing good deeds, this is called discontinuing cultivation.
何謂呵諫反生譏責？
 What does it mean that remonstrance leads to ridicule?
若人作惡，善諫不受，是名呵諫反生譏責。
 If a person does evil and does not accept good advice, this is called remonstrance, which will lead to ridicule.
何謂呵諫亂語生恚、何謂呵諫不成、何謂呵諫不明，皆如上說。
 What does it mean to remonstrate with nonsense words and generate anger, what does remonstrance fail to do, and what does remonstrance without clarity mean, are all explained as above.
何謂取身見？
 What is the view of the body?
緣身見故取身見，身見惡[22]故取身見。
 Because of the view of the body, we take the view of the body; because we see evil in the body [22], we take the view of the body.
如[＊]險難道有草木叢林覆上，趣彼道者不知高下深淺。
 For example [*] Is the danger covered by vegetation and jungles? Those who are interested in the other way do not know the height and depth.
如是取身見者，不識是非好惡，是名取身見。
 Those who have such a view of the body do not know right and wrong, likes and dislikes. This is called having a view of the body.
何謂身見餓？
 What does it mean to feel hungry?
緣身見故身見餓。
 The body sees the reason and the body sees hunger.
身見惡故身見餓，令眾生處諸苦難。
 Seeing evil in the body causes hunger in the body, causing all sentient beings to suffer.
如[23]是中[24]渴餓禽獸惡[A4]虫餓、人非人餓。
 For example, [23] is [24] thirsty, hungry animals, evil [A4] hungry insects, and humans but not humans.
如是趣彼道者，受無量種種苦。
 Those who follow the other path in this way will suffer countless kinds of suffering.
如是[1]取身見，受諸苦痛不至彼岸，是名身見餓。
 In this way [1] taking the view of the body and suffering all kinds of pain without reaching the other shore, this is called hunger of the view of the body.
何謂立身見幢？
 What does it mean to stand upright and see the building?
若樂起身見，是名立身見幢。
 If you are happy to stand up and see, this is called standing up and seeing the pillar.
何謂憂身見？
 What does it mean to worry about the body?
若緣身見故生憂惱，重生、究竟生憂惱，是名憂身見。
 If one is worried because of the view of the body, then when he is reborn, he will be worried and worried. This is called the view of the body.
何謂求身見？
 What does it mean to seek personal experience?
若緣身見故，邪求色受想行識，是名求身見。
 If, due to the view of the body, you mistakenly seek form, feeling, thought, consciousness, this is called seeking the view of the body.
何謂親近身見？
 What does it mean to see someone up close and personal?
若緣身見故，親近色受想行識，是名親近身見。
 If it is due to the view of the body that one is close to form, feeling, thought, formation and consciousness, this is called closeness to the view of the body.
[2]何謂身[3]慢見？
 [2] What is the body [3] slow view?
若緣身見故，身慢嚴飾己身，是名身慢見。
 If it is due to the view of the body, being conceited about the body and decorating one's body is called the view of the body.
何謂遊戲身見？
 What is game experience?
若緣身見、若緣身見[4]故，取愛色受想行識，是名惜身見。
 If the view is dependent on the body, if the view is dependent on the body [4] Therefore, taking love, color, feeling, thinking, and awareness is called the view of cherishing the body.
若緣身見故，取我[5]受想行識，是名我身見。
 If it is due to the view of the body, taking "I" [5] feelings, thoughts and awareness, this is called the view of the "self".
何謂欲[6]染？
 What is lust[6]?
若欲界欲、色無色界欲，是名欲染。
 If there is desire in the desire realm and desire in the formless realm, this is called desire defilement.
共欲染、悲、不[7]親、增樂欲，亦如是。
 The same is true for common desires, sorrow, dissatisfaction, and increased pleasure.
何謂悕望？
 What is despair?
若愛初觸，是名悕望。
 If love touches you for the first time, it is called despair.
何謂重悕望？
 What is longing?
愛若廣大未極彼岸，是名重悕望。
 If love is vast and has not yet reached the other shore, it is called heavy despair.
何謂究竟悕望？
 What is ultimate despair?
愛若廣大以極彼岸，是名究竟悕望。
 If love is so vast that it reaches the other shore, this is called ultimate despair.
何謂難足？
 What is difficulty?
若欲界不足、色無色界不足，是名難足。
 If the desire realm is insufficient and the formless realm is insufficient, it is called unsatisfactory.
難滿、著、灑津、流沒、枝網生、本希嗜、燋渴宅、忍塵瘡[8]受，亦如上說(一法竟)。
 It is difficult to be full, stuck, sprinkled with fluid, lost, branches and nets grow, the original desire is addicted, thirsty in the house, endure the dust and sore [8], it is also the same as mentioned above (one method is the end).
何謂失念？
 What is miss?
若捨善念，是名失念。
 If you give up your good thoughts, this is called losing your thoughts.
何謂不正知？
 What is wrong knowledge?
或有比丘，不以正知去來屈伸[9]迴轉、服僧伽[10]梨、執衣持鉢、飲食便利、解息睡眠、行住坐臥，眠時覺時默時不自護行，是名不正知。
 There may be monks who do not move around with clear understanding, bend and stretch [9], turn around, serve the Sangha [10], carry robes and alms bowls, eat and drink conveniently, rest and sleep, walk, stand, sit and lie down, and do not protect themselves when they are awake or silent when sleeping. OK, this is called incorrect knowledge.
何謂不護根門？
 What does it mean to not protect the root gate?
若見色取，是名不護根[11]門。
 If you see form, it is called the door of non-protection [11].
何謂食不知足？
 What does it mean not to have enough food?
若不量食，是名食不知足。
 If you don't eat enough, it means you don't have enough food.
何謂無明？
 What is ignorance?
若癡不善根，是名無明。
 If delusion has unwholesome roots, it is called ignorance.
何謂有愛？
 What does it mean to have love?
若色無色界愛，是名有愛。
 If there is no love in the formless realm, it is called love.
何謂有見？
 What does it mean to have a view?
若常見，是名有見。
 If it is common, it is called Youjian.
何謂非有見？
 What does it mean to have no view?
若斷見，是名非有見。
 If there is no view, it is called not having view.
何謂欲漏？
 What is desire leakage?
若貪著欲界法，是名欲漏。
 If you are greedy for the dharma of the desire realm, this is called desire outflow.
何謂有漏？
 What is a leak?
若貪著色無色界法，是名有漏。
 If greed colors the formless realm, it is called leakage.
何謂欲求？
 What is desire?
若欲界[12]未度、欲界未知、欲界未斷，欲界陰界入色聲香味觸法，若求覓聚集，是名欲求。
 If the realm of desire [12] has not been crossed, the realm of desire is unknown, and the realm of desire has not been cut off, and the desire realm, the netherworld, enters the realm of color, sound, fragrance, touch, and law, and if the desires gather together, this is called desire.
何謂有求？
 What does it mean to ask for something?
若色界無色界未度、色無色界未知、色無色界未斷，色無色界陰界入禪解脫定入定，若求覓聚集，是名有求。
 If the formless realm of the formless realm has not been completed, the formless realm is unknown, the formless realm has not been broken, and the formless realm of the netherworld enters meditation, liberation and concentration, if seeking and seeking gathers, this is called seeking.
何謂不持戒？
 What does it mean not to observe the precepts?
若破戒、若不持戒，是名不持戒。
 If you break the precepts or fail to keep the precepts, this is called not keeping the precepts.
何謂害見？
 What is harmful view?
若六十二見及邪見，是名害見。
 If there are sixty-two views and wrong views, they are called harmful views.
何謂戒衰？
 What is quitting?
若毀戒不護持，是名戒衰。
 If the precepts are broken and not upheld, it is called the precepts weakening.
何謂見衰？
 What does it mean to see decline?
若六十二見及邪見，是名見衰。
 If there are sixty-two views and wrong views, this is called the decline of views.
何謂衰命？
 What is a declining life?
若邪命，是名衰命。
 If the destiny is bad, it is called a bad destiny.
何謂衰儀？
 What is decline?
若非威儀行，是名衰儀。
 If it is not carried out with majestic etiquette, it is a bad name.
何謂衰行？
 What is decline?
若比丘非自境界行，是名衰行。
 If a bhikkhu does not practice from his own state, this is called bad practice.
何謂作惡？
 What does it mean to do evil?
不善法成就，是名作惡。
 The achievement of unwholesome dharma is called doing evil.
何謂不作善？
 What does it mean not to do good?
出世間善法，若不作不成就，是名不作善。
 If you do not perform good deeds in the world and do not achieve them, this is called not doing good deeds.
何謂親近在家？
 What does it mean to be close at home?
若順世間、違於正行，是名親近在家。
 If you follow the world and go against the right path, this is called staying close to home.
何謂親近出家？
 What does it mean to be close to the monks?
若不順[13]在家[14]法、違於世行，是名親近出家。
 If you do not follow [13] the laws of the household [14] and violate the world's conduct, this is called becoming a monk.
何謂二緣[15]欲染？
 What is the second bond [15] of desire?
若緣淨色、緣不順思惟生欲染，是名二緣[＊]欲染。
 If the condition is pure color, and if the condition is not favorable and the thought arises, it is called two conditions [*].
何謂二緣[16]瞋恚？
 What is the second condition [16] anger?
緣怨憎、緣不順思惟，是名二緣生瞋恚，[17]熏如烟荒。
 Resentment, resentment, and thoughts about unfavorable conditions are called the two conditions that give rise to anger, [17] like smoke.
何謂二緣生[18]邪見？
 What is the wrong view of arising from two conditions [18]?
緣他邪說、緣不順思[19]惟生邪見，是名二緣生邪見。
 The heretical theory of relying on others and the unfavorable thinking of conditions [19] can only give rise to wrong views. This is called the two conditions giving rise to wrong views.
何謂瞋恚？
 What is anger?
若忿怒、重忿怒，是名瞋恚。
 If you are angry and angry, it is called anger.
何謂伺怨？
 What is resentment?
若欲報仇，纏、究竟纏，心行癡業，究竟忿怒若瞋恚，是名伺怨。
 If you want to take revenge, you will be entangled, and you will be entangled, and your mind will be filled with crazy deeds, and you will be angry and angry, which is called serving resentment.
何謂懷恨？
 What does it mean to hold a grudge?
若心垢穢煩惱所污，是名懷恨。
 If the heart is polluted by filth and worries, it is called holding a grudge.
何謂燋熱？
 What is heat?
若不適意而生憂惱，是名燋熱。
 If you are unhappy and feel anxious, it is called heat.
何謂嫉妬？
 What is jealousy?
若他得利養尊重恭敬禮拜，而生嫉妬、重嫉妬、究竟嫉妬，是名嫉妬。
 If he gains benefit, respects, and worships, and yet becomes jealous, aggravated by jealousy, or ultimately jealous, this is called jealousy.
何謂慳惜？
 What does it mean to be frugal?
若財施、法施貪悋，不捨、聚集、樂著，是名慳惜。
 If the giving of wealth and dharma is greedy, unwilling to give up, gather, and take pleasure in it, this is called frugality.
何謂[20]幻變？
 What is [20] illusion?
若於尊勝及餘人前，為名聞虛譽故，自覆過失、詭[21]譎他[22]人。
 If, in front of the distinguished ones and others, you gain fame and reputation in vain, you will be responsible for your mistakes and deceive others [22].
何謂姦欺？
 What is rape?
若心邪曲不正，是名姦欺。
 If the heart is evil and not straight, it is called cheating.
何謂無慚？
 What does it mean to be without shame?
若自作惡內心不悔，是名無慚。
 If you do evil without regret in your heart, you have no shame.
復次無慚，若人無慚，於可恥法不恥、於惡不善法不恥，是名無慚。
 Again, there is no shame. If a person has no shame, he is not ashamed of shameful things, and he is not ashamed of evil and unwholesome things. This is called having no shame.
何謂無愧？
 What does it mean to be guilt-free?
若自作惡，不羞他人，是名無愧。
 If you do evil to yourself and do not shame others, you are worthy of your reputation.
復次無愧，若人不愧，於可羞法不羞、於惡不善[23]法不羞，是名無愧。
 Again, if a person is not ashamed, he is not ashamed of the dharma that is shameful, and he is not ashamed of the evil and unwholesome dharma.
何謂矜高？
 What does it mean to be proud?
慢他自譽，是名矜高。
 He is proud of himself because he is proud of himself.
何謂諍訟？
 What is a lawsuit?
若起身口意不善，掉動麁言忿惱，是名諍訟。
 If you stand up and speak with bad intentions, or if you stop talking and express anger, this is called a lawsuit.
何謂貢高？
 What is Gonggao?
若[24]起不善心，嚴飾己身、稱歎己善，意不開解，是名貢高。
 If [24] you have an unwholesome intention, beautify your body, praise your goodness, but do not understand it, this is called Gonggao.
何謂放逸？
 What is relaxation?
若不攝亂念，是名放逸。
 If you don't take care of random thoughts, it's called letting go.
何謂慢？
 What is slow?
若言我勝，是名慢。
 To say that I am victorious is to be conceited.
何謂增上慢？
 What is slow growth?
言我與勝等、是名增上慢(二法竟)。
 To say that I and Sheng are equal is called increasing conceit (the second method).
[25]◎
 [25]◎
舍利弗阿毘曇論卷第十八
 Volume 18 of Shariputra Abhitan
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T1548 舍利弗阿毘曇論卷/篇章 十九
 T1548 Shariputra Abhitan's Treatise Volume/Chapter Nineteen
舍利弗阿毘曇論卷第十九
 Volume 19 of Shariputra Abhitan
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
 Translated by Yao, Qin, Bin, Sanzang, Tamayashe, Gongtanmojuduo, etc.
非問分煩惱品第十一之二
 The Eleventh Part of Unquestionable Troubles
◎[26]何謂內集？
 ◎[26]What is an inner set?
若於內法中欲染、共欲染，[27]非不增樂欲，悕望、重悕望、究竟悕望，難足難滿、貪灑津漏、沒枝網、生本希、嗜著焦渴宅、忍塵瘡愛，是名內集。
 If there are desires and common desires in the internal dharma, [27] it is not that there are no increase in pleasures, desires, longings, and ultimately longings that are difficult to satisfy, greedy and spilled, no branches and nets, and the original hope of life. Addicting to the thirsty house and tolerating the dust and sores of love, this is called Neiji.
何謂外集？
 What is Waiji?
若於法欲染、共欲染，乃至塵瘡愛，是名外集。
 If you are tainted by desire for the Dharma, tainted by common desires, or even fall in love with the sores of dust, this is called the external set.
何謂內外集？
 What is the inner and outer set?
若於內外法欲染、共欲染，乃至塵瘡愛，是名內外集。
 If the internal and external dharmas are stained by desires, common desires, and even love for dust, this is called internal and external agglomeration.
何謂悕望？
 What is despair?
若自有善法悕望故，欲令他知，是名悕望。
 If you have a good Dharma and want to make it known to others, this is called "Wang".
何謂大悕望？
 What is great despair?
若多悕望，是名大悕望。
 If there is much despair, it is called great despair.
何謂惡悕望？
 What is evil hope?
若自無善法悕望[1]故，欲令他知有善，是名惡悕望。
 If there is no good dharma in oneself, one has hope [1], so if one wants to make others know that there is good, this is called the hope of evil.
何謂貪？
 What is greed?
若於自物財賂妻子等，貪欲染貪著，是名貪。
 If you bribe your wife, etc. with your own property and property, and are tainted by greed, this is called greed.
何謂惡貪？
 What is evil greed?
若於他物財賂妻子等，欲令我有，貪欲染貪著，是名惡貪。
 If you bribe your wife, etc., with other people's property in order to make me have it, then you will be tainted by greed and greed, which is called evil greed.
何謂非法欲染？
 What is illegal lust?
若母、師妻等作欲染行，是名非[2]法欲染。
 If the mother, teacher's wife, etc. engage in sexual activities, this is called non-[2] Dharma sexual desire.
何謂三不善根？
 What are the three unwholesome roots?
貪不善根、恚不善根、癡不善根，是名三不善根。
 The unwholesome roots of greed, the unwholesome root of hatred, and the unwholesome root of delusion are called the three unwholesome roots.
何謂三難伏？
 What are the three difficulties?
欲難伏、恚難伏、癡難伏，是名三難伏。
 Desire is difficult to subdue, hatred is difficult to subdue, and delusion is difficult to subdue. These are called the three difficulties.
何謂三闇？
 What are the three darknesses?
貪闇、恚闇、癡闇，是名三闇。
 Greed for darkness, hatred for darkness, and ignorance for darkness are called the three darkness.
何謂三荒？
 What are the three shortages?
欲荒、恚荒、癡荒，是名三荒。
 Desire, hatred, and delusion are the three desolations.
何謂三纏？
 What is three knots?
欲纏、恚纏、癡纏，是名三纏。
 Entanglement with desire, entanglement with hatred, and entanglement with obsession are called the three entanglements.
何謂三動？
 What are the three moves?
欲動、恚動、癡動，是名三動。
 Desire, desire, and infatuation are the three movements.
何謂內三垢？
 What are the three internal impurities?
欲垢、恚垢、癡垢，是名內三垢。
 The dirt of desire, the dirt of hatred, and the dirt of delusion are called the three inner dirts.
何謂[3]內三競？
 What is [3] the three internal competitions?
欲競、恚競、癡競，是名內三競。
 Desire, jealousy, and obsession are the three internal struggles.
何謂內三怨？
 What are the three internal grievances?
欲怨、恚怨、癡怨，是名內三怨。
 Desire, hatred, and ignorance are the three internal grievances.
何謂內三網？
 What are the three internal networks?
欲網、恚網、癡網，是名內三網。
 The net of desire, the net of hatred, and the net of infatuation are the three inner nets.
何謂內三害？
 What are the three internal evils?
欲害、恚害、癡害，是名內三害。
 Harm from desire, harm from hatred, and harm from delusion are the three internal harms.
何謂內三憎？
 What are the three inner hatreds?
欲憎、恚憎、癡憎，是名內三憎。
 Desire, hatred, and delusion are the three inner hatreds.
何謂內三毒？
 What are the three internal poisons?
欲毒、恚毒、癡毒，是名內三毒。
 The poison of desire, the poison of hatred, and the poison of infatuation are the three internal poisons.
何謂三勝？
 What are three wins?
我慢、不如慢、增上慢，是名三勝。
 I am slow, I am slow, I am slow, and I am slow, these are the three wins.
何謂三闇聚？
 What are the three dark gatherings?
疑惑我過去有、我過去無，何姓過去有、何因過去有。
 I wonder whether I existed in the past or I did not exist in the past, why did I exist in the past, and why did I exist in the past.
疑惑我當來有、我當來無，何姓當來有、何因當來有。
 I have doubts about whether I should exist or not, why I should exist, and why I should exist.
疑惑我現在有、現在無，何姓現在有、何因現在有。
 I am confused about whether I am now or not now, why I am now, and why I am now.
是名三闇聚。
 This is called three dark gatherings.
何謂三刀？
 What are three swords?
欲刀、恚刀、癡刀，是名三刀。
 The sword of desire, the sword of hatred, and the sword of madness are called the three swords.
何謂復有三刀？
 What does it mean to have three swords again?
身刀、口刀、意刀，是名復有三刀。
 The body sword, the mouth sword, and the mind sword are called three swords.
何謂三愛？
 What are the three loves?
欲愛、[4]有愛、非有愛，是名三愛。
 Desire, [4] love, and non-love are called the three loves.
何謂三不攝？
 What is three no shots?
身不攝、口不攝、意不攝，是名三不攝。
 Not taking in the body, not taking in the mouth, and not taking in the mind. These are called the three not taking in.
何謂三惡行？
 What are the three evil deeds?
身惡行、口惡行、意惡行，是名三惡行。
 Evil deeds of the body, evil words, and evil thoughts are called the three evil deeds.
何謂身三惡行？
 What are the three evil deeds of the body?
殺、盜、邪婬，是名身三惡行。
 Killing, stealing, and sexual immorality are the three evil deeds of name and body.
何謂意三惡行？
 What are the three evil deeds?
貪、恚、邪見，是名意三惡行。
 Greed, hatred, and wrong views are the three evil deeds of mind.
何謂三不淨？
 What are the three impurities?
身、口、意不淨，是名三不淨。
 The impure body, speech, and mind are called the three impurities.
何謂三不覺？
 What is the third unconsciousness?
身、口、意不覺，是名三不覺。
 Being unaware of body, speech, and mind is called the three unawarenesses.
何謂三曲？
 What are three songs?
身、口、意不直，是名三曲。
 The body, speech, and mind are not straight, which are called three melodies.
何謂三痰[5]癊？
 What are the three phlegms [5]?
欲痰[＊]癊、恚痰[＊]癊、癡痰[＊]癊，是名三痰[＊]癊。
 Desire phlegm [*] 犊, thirsty phlegm [*] 犊, and infatuation phlegm [*] 犊 are called the three types of phlegm [*] 犊.
何謂三欲？
 What are the three desires?
欲欲、恚欲、害欲，是名三欲。
 Desire, desire for hatred, and desire for harm are called the three desires.
何謂三想？
 What are three thoughts?
欲想、恚想、癡想，是名三想。
 Desire, jealousy, and delusion are the three thoughts.
何謂三覺？
 What are the three awakenings?
欲覺、恚覺、害覺，是名三覺。
 The sense of desire, the sense of hatred, and the sense of harm are called the three senses.
何謂三求？
 What are the three requirements?
身求、口求、意求，是名三求。
 Seeking with the body, seeking with the mouth, and seeking with the mind are called the three seeking.
何謂三火？
 What are the three fires?
欲火、恚火、癡火，是名三火。
 The fire of desire, the fire of hatred, and the fire of infatuation are called the three fires.
何謂三熅？
 What is Sanji?
欲熅、恚熅、癡熅，是名三熅。
 Desire, jealousy, and infatuation are the three types.
何謂三煖？
 What is Sannuan?
欲煖、恚煖、癡煖，是名三煖。
 Warmth of desire, warmth of hatred, and warmth of infatuation are called the three warms.
何謂三炙？
 What are three roasts?
欲炙、恚炙、癡炙，是名三炙。
 Burning due to desire, burning due to anger, and burning due to infatuation are called the three burning.
何謂三熱？
 What are the three heats?
欲熱、恚熱、癡熱，是名三熱。
 Heat of desire, heat of jealousy, and heat of infatuation are called the three heats.
何謂三焦？
 What is triple burner?
欲焦、恚焦、癡焦，是名三焦。
 The burn of desire, burn of hatred, and burn of infatuation are called the three burns.
何謂三惡？
 What are the three evils?
身惡、口惡、意惡，是名三惡。
 Evil of the body, evil of speech, and evil of mind are called the three evils.
何謂三有？
 What are the three existences?
欲有、色有、無色有，是名三有。
 The existence of desire, the existence of form, and the existence of formlessness are called the three existences.
何謂三漏？
 What are the three leaks?
欲漏、有漏、無明漏，是名三漏。
 Outflows of desire, outflows of existence, and outflows of ignorance are called the three outflows.
何謂三濁？
 What are the three turbidities?
身、口、意濁，是名三濁。
 Turbidity of the body, speech, and mind are called the three turbidities.
何謂三不軟？
 What do you mean by "Three Not Soft"?
身不軟、口不軟、意不軟，是名三不軟。
 Not being soft in body, not being soft in speech, and not being soft in mind are called the three not being soft.
何謂三不除？
 What is the three things that cannot be eliminated?
身不除、口不除、意不除，是名三不除(三法竟)。
 The body is not eliminated, the mouth is not eliminated, and the mind is not eliminated. This is called the three things that are not eliminated (the three dharmas).
何謂四流？
 What is the fourth stream?
欲流、有流、見流、無明流，是名四流。
 The flow of desire, the flow of existence, the flow of seeing, and the flow of ignorance are called the four flows.
何謂四[6]扼？
 What are the four [6] chokes?
欲[＊]扼、有[＊]扼、見[＊]扼、無明[＊]扼，是名四[A1]扼。
 Desire [*] restraint, existence [*] restraint, view [*] restraint, and ignorance [*] restraint are called the four [A1] restraints.
何謂四取？
 What is the four take?
欲取、有取、戒取、我取，是名四取。
 Desire to take, there is to take, abstain from taking, I take, these are called the four taking.
何謂四染？
 What are the four dyes?
欲染、色染、無色染、見染，是名四染。
 Desire dye, color dye, colorless dye, and visible dye are called the four dyes.
何謂口四惡行？
 What are the four evil deeds of speech?
妄[A2]言、綺語、兩舌、惡口，是名口四惡行。
 [A2]False words, idle talk, double-talk, and harsh words are the four evil deeds of speech.
何謂四結？
 What are the four knots?
悕望身結、瞋恚身結、戒[7]道身結、見實身結，是名四結。
 The four knots are the body knot of anger, the knot of anger, the knot of moral principles, and the knot of seeing reality.
何謂四箭？
 What are four arrows?
欲箭、瞋箭、慢箭、見箭，是名四箭。
 The arrows of desire, the arrows of hatred, the slow arrows, and the arrows of sight are called the four arrows.
何謂四識住處？
 What is the abode of the four consciousnesses?
比丘識依色[8]作，色為境界，色中止愛相續，得增長廣大；
 A bhikkhu's consciousness is based on form [8]. Form is the realm. Form stops the continuation of love and grows vast;
受想行[9]住處亦如是，是名四識住處。
 The same is true for the abode of feelings and thoughts [9], which is called the abode of the four consciousnesses.
何謂四緣生愛？
 What is love born from four conditions?
若比丘緣衣生愛、緣食生愛、緣臥具生愛、緣醫藥生愛，是名四緣生愛。
 If a bhikkhu experiences love based on clothing, love based on food, love based on bedding, and love based on medicine, this is called the four conditions of love.
何謂四愛相緣？
 What is the Four Loves?
若緣愛生愛、緣愛生憎、緣憎生憎、[10]緣憎生愛，是名四愛相緣。
 If love begets love, love begets hatred, hatred begets hatred, [10] hate begets love, this is called the four mutual relationships of love.
何謂四惡道行？
 What are the four evil ways?
欲惡道行、恚惡道行、畏惡道行、癡惡道行，是名四惡道行。
 The evil ways of desire, the evil ways of hatred, the evil ways of fear, and the evil ways of delusion are called the four evil ways.
何謂四業煩惱？
 What are the four karma troubles?
殺生業煩惱、竊盜業煩惱、邪婬業煩惱、妄語業煩惱，是名四業煩惱。
 The troubles of killing, stealing, adultery, and lying are called the four troubles.
何謂四顛倒？
 What are the four inversions?
無常謂常，想顛倒、心顛倒、見顛倒；
 Impermanence is called permanent, and thoughts, hearts, and views are reversed;
苦謂樂，想顛倒、心顛倒、見顛倒；
 Suffering is called happiness, thinking is upside down, the mind is upside down, and the views are upside down;
無我謂我，想顛倒、心顛倒、見顛倒；
 No self is called me, thinking is upside down, the heart is upside down, and the views are upside down;
不淨謂淨，想顛倒、心顛倒、見顛倒，是名四顛倒。
 Impure means pure. Inverted thinking, inverted mind, and inverted views are called the four inversions.
何謂四怖？
 What are the four fears?
王法怖、賊盜怖、火怖、水怖，是名四怖。
 The fear of the king's law, the fear of thieves and robbers, the fear of fire, and the fear of water are called the four fears.
何謂復有四怖？
 What does it mean to have the four fears again?
老怖、病怖、死怖、惡趣怖。
 Fear of old age, fear of illness, fear of death, and fear of evil destinies.
何謂復有四怖？
 What does it mean to have the four fears again?
波怖、[11]濤涌怖、洄澓怖、失收摩羅怖[12](秦言\xED\xA1\xA7\xED\xB9\x84魚)。
 The fear of waves, [11] the terror of surging waves, the terror of wandering waves, the terror of losing harvests [12] (Qin Yan \xED\xA1\xA7\xED\xB9\x84鱼).
何謂復有四怖？
 What does it mean to have the four fears again?
自衰怖、誹謗怖、孤遺怖、無子怖，是名復有四怖。
 The fear of self-destruction, the fear of slander, the fear of being left alone, and the fear of having no children, these are the four fears.
何謂四退轉法？
 What is the Four Retreat Method?
如世尊說：
 As the Blessed One said:
四退轉法。
 Four steps back.
何謂四？
 What is four?
比丘尊重瞋恚不尊重正法，尊重憎嫉不尊重正法，尊重利養不尊重正法，尊重恭敬不尊重正法。
 A monk respects anger but does not respect the Dharma; he respects hatred and envy but does not respect the Dharma; he respects profit but does not respect the Dharma; he respects reverence but does not respect the Dharma.
「瞋恚憎嫉、 利養恭敬， 如是尊重，
 "Animation, hatred and jealousy, profit and respect, such respect,
比丘失道， 良田敗種， 善法不生。」
 If a bhikkhu loses his way, good fields will lose their seeds, and good Dharma will not grow. "
是名四退轉法(四法[13]竟)。
 This is called the four retreat methods (四法 [13] Jing).
何謂五欲？
 What are the five desires?
眼識色，愛喜適意愛，色欲染相續；
 The eye recognizes form, love and joy are in harmony with the mind's love, and lust is stained continuously;
耳鼻舌身識觸亦如是說，是名五欲。
 The same goes for ears, nose, tongue, body, consciousness, and touch. These are called five desires.
何謂五蓋？
 What are the five hindrances?
欲染蓋、瞋恚、睡眠、掉悔、疑蓋，是名五蓋。
 The five hindrances are the hindrance of desire, anger, sleep, regret, and doubt.
何謂五下分煩惱？
 What are the five lower points of trouble?
身見、疑、戒盜、欲染、恚，是名五下分煩惱。
 Views of the body, doubt, abstaining from theft, lust, and hatred are the five lower afflictions.
何謂五上分煩惱？
 What are the five upper-level troubles?
色染、無色染、無明、慢、掉，是名五上分煩惱。
 Colored stains, colorless stains, ignorance, slowness, and loss are called the five superior afflictions.
何謂五道？
 What are the Five Paths?
地獄、畜生、餓鬼、人、天，是名五道。
 Hell, animals, hungry ghosts, humans, and heaven are called the five realms.
何謂五心荒？
 What is the Five Heart Desolation?
如比丘疑惑世尊，不信、不度、不解。
 For example, a bhikkhu doubts the Lord, does not believe, does not save, and does not understand.
比丘心疑惑世尊，心不信、不度、不解已，比丘心不向世尊，不信、不親近、不解已，此謂初心荒。
 A bhikkhu has doubts in his heart about the World Honored One, and does not believe in, save, and understand himself. A bhikkhu's heart is not toward the World Honored One. He does not believe in, do not get close to, and does not understand himself. This is called the initial desolation of mind.
法僧亦如是。
 The same is true for Dharma monks.
復次比丘戒有缺行、荒行、垢行。
 Again, the bhikkhu precepts include deficient conduct, desolate conduct, and dirty conduct.
比丘戒缺行荒行垢行已，比丘心不向戒，不信、不親近、不解。
 A bhikkhu lacks moral precepts and practices desolate behavior. A bhikkhu's heart does not follow the precepts, he does not believe in them, does not get close to them, and does not understand them.
比丘不向戒，不信、不親近、不解已，是名四心荒。
 A bhikkhu who does not follow the precepts, does not believe, does not get close, and does not understand himself is called the four desolate minds.
復次比丘心惱害諸淨梵行者，心荒、不信，毀罵惡言輕謗諸梵淨行者。
 Again, a bhikkhu is angry at those who are harming those who are practicing pure Brahma. He is desolate and unbelieving. He curses and speaks ill of those who are practicing pure Brahma.
比丘惱害諸梵淨行，諸惱害心荒於不信，毀罵惡言[1]輕謗諸梵淨行者已，比丘心不向諸梵淨行者，不信、不親近、不解。
 A bhikkhu is angry about those who are practicing pure Brahma. His annoyance is based on disbelief. He slanders and speaks evil words [1]. He has slandered those who are practicing pure Brahma. His heart is not toward those who are practicing pure Brahma. He does not believe in, is not close to, and does not understand them.
比丘心不向諸梵淨行者，不信、不親近、不解已，是名五心荒。
 A bhikkhu whose heart is not devoted to the pure practitioners of Brahma, who does not believe in, does not get close to, and does not understand himself, is called the five desolate minds.
何謂五心纏？
 What is the five-hearted entanglement?
如比丘身不離染、不離欲、不離愛、不離渴、不離燋熱。
 Just like a bhikkhu, his body is not free from defilement, desire, love, thirst, and heat.
比丘不離染、不離欲、不離愛、不離渴、不離燋熱已，比丘心不向勤進、信、寂靜、斷結。
 A bhikkhu is not free from defilement, not from desire, not from love, not from thirst, and not from heat. A bhikkhu's mind is not free from diligence, faith, tranquility, and the breaking of knots.
比丘不向勤[2]精進、信、寂靜、斷結已，此謂初心纏。
 If a bhikkhu does not strive hard [2] with diligence, faith, tranquility, and breaks the knot, this is called the entanglement of the original mind.
復次比丘勤行色欲等樂、勤行臥具睡眠樂。
 Again, a bhikkhu should diligently practice pleasures such as sex and pleasure, and diligently practice the pleasures of sleeping on his bed.
比丘勤行色欲等樂、勤行臥具睡[3]眠已，比丘心不向勤精進、正信、寂靜行、斷結。
 A bhikkhu diligently engages in sexual pleasures and other pleasures, and diligently walks on a bed to sleep[3]. After sleeping, the bhikkhu's mind is not devoted to diligent pursuit, correct faith, peaceful conduct, and the breaking of knots.
比丘心不向勤精進、正信、寂靜行、[4]斷已，是名第二第三心纏。
 If a bhikkhu's mind is not devoted to diligence, upright faith, and peaceful conduct, [4] it is said that this is called the second or third entanglement of the mind.
復次比丘得少進便住，不上求未得欲得、未解欲解、未證欲證。
 Again, a bhikkhu will stay as soon as he gets there. He will not seek for what he desires, he will not understand what he desires, and he will not realize what he desires.
比丘得少進便住，不上求未得欲得、未解欲解、未證欲證已，比丘不向勤精進、正信、寂靜行、斷結。
 A bhikkhu stays there when he has little progress. He does not seek for what he wants, he does not understand what he wants, and he does not realize what he wants.
比丘心不向勤精進、正信、寂靜行、斷結已，是名第四心纏。
 If a bhikkhu's mind is not devoted to diligence, correct faith, peaceful conduct, and the breaking of knots, this is called the fourth entanglement of the mind.
復次比丘悕望生種種天上故行梵淨行，我以此戒道苦行梵淨行，令我作天王或作輔臣。
 Again, the bhikkhu wishes to be reborn in the heavens and perform the pure Brahma deeds. I will use these precepts to practice the pure Brahma deeds, so that I can become the king of heaven or serve as an assistant minister.
比丘悕望生種種天上故行梵淨行，我以此戒道苦行梵淨行，令我作天王[5]或作輔臣已，比丘心不向勤精進、正信、寂靜行、斷結。
 A bhikkhu desires to be reborn in the heavens and perform the pure Brahma deeds. I use this precept to practice ascetic and pure deeds of Brahma so that I can become the king of heaven[5] or an assistant minister. The bhikkhu's mind is not devoted to diligence, upright faith, peaceful conduct, and the elimination of knots.
比丘心不向勤精進、正信、寂靜行、斷結已，是名五心纏。
 If a bhikkhu's mind is not devoted to diligence, upright faith, peaceful conduct, and the breaking of knots, this is called the five mental entanglements.
何謂五怖？
 What are the five fears?
若殺生、緣殺生故，於現世怖、未來世怖；
 If you kill a living being, you will be horrified in this world and in the future for the sake of killing a living being;
竊盜、邪婬、妄語、飲酒放逸處怖亦如是，是名五怖。
 The same is true for theft, sexual immorality, lying, and drinking and drinking. These are called the five fears.
五[6]怨亦如是。
 Five [6] The same is true for resentment.
何謂五無間？
 What is Wu Wu Jian?
殺父無間、殺母無間、殺阿羅漢無間、破眾僧無間、惡心出佛身血無間，是名五無間。
 Killing your father without interruption, killing your mother without interruption, killing Arhats without interruption, destroying monks without interruption, and causing nausea and blood to flow out of the Buddha's body are endless. These are called the five infinites.
何謂五犯戒？
 What are the five sins?
殺生、盜竊、邪婬、妄語、飲酒放逸，是名五犯戒。
 Killing, stealing, sexual misconduct, lying, and drinking and drinking are the five precepts.
何謂五非法語？
 What are the five non-French languages?
非時語、無實語、無義語、非法語、不調順語，是名五非法語。
 Non-verbal language, non-substantial language, non-meaningful language, non-French language, and inappropriate language are the five types of non-French language.
何謂五不樂？
 What are the five unhappy things?
不樂獨處、不樂出世、不樂寂靜、不樂梵行、不樂諸善法，是名五不樂。
 Not happy to be alone, not happy to be born in the world, not happy to be in silence, not happy to live in the holy life, not happy to do good things, these are called the five unhappy things.
何謂五憎惡？
 What are the five hates?
不親自親、不應呵橫呵、數到白衣家、常喜多語、好行乞求，是名五憎惡。
 Not kissing in person, not yelling, being in Baiyi's house, often talking a lot, and begging. These are the five abominations.
何謂五瞋恚本法？
 What is the original method of five kinds of anger and hatred?
作礙、觸惱、瞋恚、諍訟、專[7]執，是名五瞋[8]恚本法。
 Obstruction, anger, anger, litigation, and stubbornness are called the Five Angers.
何謂五憂本法？
 What is the Five Worries Basic Method?
憂、悲、苦、惱、眾苦，是名五憂本法。
 Worry, sadness, pain, annoyance, and all kinds of suffering are called the Five Worries.
何謂五嫉妬？
 What are the five jealousies?
舍宅嫉妬、豪族嫉妬、利養嫉妬、名聞嫉[9]妬，是名五嫉妬。
 Jealousy of the house, jealousy of the rich, jealousy of profit, and jealousy of fame [9] are the five types of jealousy.
何謂五緣[10]睡眠？
 What is the five conditions [10] of sleep?
[11]欠呿、\xED\xA1\x9C\xED\xB4\xBC懵、不樂、身重、心沈沒，是名五緣[＊]睡眠。
 [11] Being irritated, confused, unhappy, feeling heavy, and having a sinking heart are the five conditions of sleep [*].
何謂犯戒五過患？
 What are the five sins of violating the precepts?
自招衰損、[12]他為呵責、惡名流布、死時有悔、後墮惡道，是名犯戒五過患。
 He invites his own detriment, [12] he is blamed, his reputation spreads, he regrets when he dies, and he falls into the lower realms later, which is the violation of the five precepts.
何謂復有犯戒五過患？
 What does it mean to commit the five precepts again?
緣犯戒故，未得財物不得、已得財物欺奪；
 Due to violation of the precepts, one will not be able to obtain the property that he or she has not obtained, or he will be defrauded of the property that he has obtained;
若至剎利眾婆羅門眾居士眾沙門眾中，心懷恐懼；
 If you go to the Ksriya Brahmins, the laymen, the ascetics and the ascetics and feel fear in your heart;
為沙門婆羅門遠稱過惡；
 He is called evil by the ascetics and brahmins;
身壞命終便墮惡道，是名犯戒五過患。
 When the body breaks down, one will eventually fall into the lower realms, which is called the violation of the five precepts.
何謂五不敬順？
 What are the five disrespectful principles?
不敬順父母，沙門、婆羅門、尊長不敬順(五法竟)。
 If you do not respect and obey your parents, ascetics, brahmins, and elders will not respect and obey you (the five dharma principles).
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◎[14]何謂六依貪喜？
 ◎[14]What is the six dependences of greed and joy?
眼識色，愛喜適意愛，色欲染相續，現得、希望當得；
 The eye recognizes form, love and joy suit the mind, and lust and lust are continuous, present, and hoped for;
曾得，憶念過去變滅生喜，此謂初依貪喜。
 Once upon a time, remembering the past, the joy of change, destruction and rebirth, this is called the initial joy of greed.
耳鼻舌身意亦如是，是名六依貪喜。
 The same is true for the ears, nose, tongue, body and mind. This is called the six bases of greed and joy.
何謂六依貪憂？
 What is the six bases of greed and worry?
眼識色，愛喜適意愛，色欲染相續，現在不得、恐未來不得；
 The eye recognizes form, love and joy suit the mind, and lust and lust continue to stain each other. They cannot do it now, and they may not do it in the future;
曾得，憶念過去變滅生憂，是名[15]初依貪憂。
 Once upon a time, remembering the past turns into worry about birth and death. This is called [15] initial dependence on greed and worry.
耳鼻舌身意亦如是，是名六依貪憂。
 The same is true for the ears, nose, tongue, body and mind. This is called the six bases of greed and worry.
何謂六依貪捨？
 What is the six bases of greed and equanimity?
凡夫人眼見色生捨，癡如小兒，不觀過患、不知果報。
 Ordinary people are as foolish as a child when they see color and do not know the consequences.
如是不知，不分別色便捨，是名[＊]初依貪捨。
 If you don't know, you will give up without distinguishing form. This is called [*] the initial attachment to greed.
耳鼻舌身意亦如是，是名六依貪捨。
 The same is true for the ears, nose, tongue, body and mind. This is called the six bases of greed and equanimity.
何謂六染？
 What are the six dyes?
於色中染、聲香味觸法中染，是名六染。
 Dyeing in color, dyeing in sound, fragrance and touch are called the six dyes.
何謂六樂？
 What is Six Joys?
於色中樂、聲香味觸法中樂，是名六樂。
 The pleasure in form, the pleasure in sound, fragrance and touch are called the six pleasures.
何謂復有六樂？
 What does it mean to have six joys again?
樂諸業、樂語、樂睡眠、樂聚集、樂居宅、樂調戲，是名復有六樂。
 There are six kinds of happiness: happiness in doing things, happiness in talking, happiness in sleeping, happiness in gatherings, happiness in living in houses, and happiness in playing games.
何謂六愛？
 What are the six loves?
色聲香味觸法中愛，是名六愛。
 Color, sound, fragrance, touch, and love are called the six loves.
何謂六恚？
 What are the six grievances?
色聲香味觸法中恚，是名六恚。
 Color, sound, fragrance, touch, and anger in the Dharma are called the six kinds of anger.
何謂六鉤？
 What is six hooks?
色聲香味觸法中鉤，是名六鉤。
 Color, sound, fragrance, touch, and the middle hook are called six hooks.
何謂六不護？
 What is Liubuhu?
於色聲香味觸法中不護，是名六不護。
 Not protecting the appearance, sound, smell, smell, touch, and dharmas is called the six types of non-protection.
何謂六諍根？
 What are the six roots?
如世尊說：
 As the Blessed One said:
諸比丘！有六諍根，應當解，解已勤修令斷。
 Monks! There are six root causes that should be solved, but the solution has been diligently repaired and broken.
何謂六？
 What is six?
比丘瞋恚，常念怨嫌，於世尊不恭敬尊重讚歎，不以[1]香花供養；
 A bhikkhu is angry and always harbors resentment and resentment. He does not show respect, respect or praise to the Blessed One, nor does he offer [1] fragrant flowers as offerings;
法僧亦如是。
 The same is true for Dharma monks.
於戒缺行、荒行、垢行。
 In the absence of precepts, desolate conduct, and dirty conduct.
告諸比丘：
 Tell the monks:
若比丘瞋恚，常念怨嫌，於眾僧中起瞋恚共諍，緣諍令多眾生損減、使多眾生受苦，天人衰耗。
 If a bhikkhu is angry and always harbors resentments and resentments, he will start to be angry and angry among the monks, and the quarrels will cause harm to many sentient beings, cause many sentient beings to suffer, and weaken gods and humans.
告諸比丘：
 Tell the monks:
如是不善諍根，觀自他未斷，當共和合勤精進，勇猛應斷不善諍根。
 If the root of unwholesome criticism is present, it should be observed that oneself and others have not been cut off. We should work together diligently and diligently, and be brave enough to cut off the root of unwholesome criticism.
告諸比丘：
 Tell the monks:
如是不善諍根，觀自他斷已，自心專念，令不復生，如是便知得斷不善諍根。
 If the unwholesome root of evil is like this, observe that it has been cut off by yourself and others, and concentrate your mind on it so that it will not reappear. In this way, you will know that the root of unwholesome evil is cut off.
復次比丘！若懷恨燋熱、若嫉妬慳惜、若詭欺姦非、若求諸見他人[2]誹謗，常憶不捨，若邪見、邊見亦如是。
 Again bhikkhu! If you are filled with hatred, if you are jealous, if you are jealous, if you are deceitful, if you seek to see other people [2] slandering you, you will always remember it and not let it go. If you have wrong views, the same is true with side views.
是名六諍根(六法竟)。
 This is called Liu Zheng Gen (Liu Dharma Jing).
何謂七共染？
 What are the seven common dyes?
若女人自思惟，女身、女形、女[3]相、女服飾、女欲、女音聲、女瓔珞，女人樂染此物。
 If a woman thinks about herself, a woman's body, a woman's form, a woman's [3] appearance, a woman's clothes, a woman's desire, a woman's voice, a woman's necklace, she is happy to be dyed in these things.
樂染此物已，思惟外男身、男形、男相、男服飾、男欲、男音聲、男瓔珞，女人樂染此物。
 The woman is happy to dye this thing. She thinks about the male body, male shape, male appearance, male clothing, male desire, male voice, and male necklace. Women are happy to dye this thing.
樂染此物已，思惟和合。
 I am dyed with joy in this thing, and my thoughts are harmonious.
緣和合故，生喜樂貪著，愛樂女身。
 Due to the harmony of fate, there is joy and attachment, and love for the female body.
樂和合已，以如是故，常不欲轉女身。
 Happy and harmonious, because of this, I never want to turn into a female body.
男子自思惟，若男身乃至常不欲轉男身，亦如是。
 The man thinks to himself, if the male body even often does not want to turn into a male body, the same is true.
是名七共染。
 It is called Qi Gongyan.
何[4]謂欲染？
 What [4] means lust?
有一好種姓婆羅門，往至如來所，到已問訊，却坐一面。
 There was a Brahmin of a good caste who went to the Tathagata's place. When he came to ask questions, he sat aside.
問世尊曰：
 I asked the World Honored One:
瞿曇沙門！自是梵淨行不？
 Qutan Shamen! Is it true to practice Brahma Purity?
世尊答婆羅門：
 The World Honored One replied to the Brahmin:
若言正梵淨行者，我是也。
 If it is said that one is practicing pure Brahma, I am also one.
以何緣故？
 For what reason?
婆羅門！我梵淨行，不缺、不荒、不垢穢。
 Brahman! My pure conduct of Brahma is not lacking, not wasteful, not dirty.
婆羅門復問：
 The Brahmin asked again:
瞿曇沙門！梵淨行荒、缺、垢穢[5]耶？
 Qutan Shamen! The pure conduct of Brahma is desolate, deficient, and filthy [5]?
世尊答曰：
 The World Honored One replied:
梵淨行有荒、缺、垢穢。
 Brahma's pure conduct has desolation, deficiencies, and filth.
婆羅門復問：
 The Brahmin asked again:
云何梵淨行有荒、缺、垢穢？
 How can the pure conduct of Brahma be desolate, deficient, and filthy?
世尊答：
 The World Honored One replied:
或有人言：
 Or someone said:
我是梵淨行者。
 I am a Brahma-purification practitioner.
雖不與女人交通，然受女人澡浴衣服[6]按摩調身，以為喜樂、以為氣味。
 Although he does not communicate with women, he still enjoys being massaged and adjusted by women's bathing clothes,[6] and feels joy and smell.
告婆羅門言：
 To the Brahman:
是謂共欲染，非清淨梵行，有荒、缺、垢穢，未脫生老病死憂悲苦惱眾苦聚集，我謂此未脫於苦。
 This means that one is tainted by common desires, is not a pure holy life, has desolation, deficiency, dirt, and is not free from birth, old age, illness, death, sorrow, sorrow, pain, and the accumulation of all kinds of suffering. I say that this is not free from suffering.
復次婆羅門！或有人言：
 Again Brahman! Or someone said:
我是梵淨行者，不與女人交通，不受女人澡浴衣服[＊]按摩調身，然親近女人言說戲[A3]笑調弄，以為喜樂、以為氣味。
 I am a practitioner of Brahma Purity. I do not communicate with women, nor am I massaged or conditioned by women's bathing clothes [*]. However, I get close to women, talk to them, laugh and tease them. I find them joyful and odorous.
告婆羅門言：
 To the Brahman:
是謂共欲染，[7]非清淨梵行，有荒、缺、垢穢，未脫於生老病死憂悲苦惱眾苦聚集，我謂此未脫於苦。
 This is called the common desire stain, [7] which is not a pure holy life, but has desolation, deficiency, dirt, and is not free from birth, old age, illness, death, sorrow, sorrow, pain, and the accumulation of suffering. I say this is not free from suffering.
復次婆羅門！或有人言：
 Again Brahman! Or someone said:
我是梵淨行者，不與女人交通，不受女人澡浴衣服[＊]按摩調身，不親近女人言說戲笑調弄，然與女人對目相視，以為喜樂、以為氣味。
 I am a practitioner of Brahma Purity. I don’t communicate with women, I don’t accept women’s baths and clothes [*] to massage and regulate my body. I don’t get close to women, talk, joke and tease them. However, I look into women’s eyes and feel joy and smell.
告婆羅門言：
 To the Brahman:
是謂共欲染，非清淨梵行者，有荒、缺、垢穢，未脫於生老病死憂悲苦惱眾苦聚集，我謂此未脫於苦。
 This means that those who are tainted by common desires are not pure in the holy life, and are desolate, deficient, and filthy. They are not free from birth, old age, illness, death, sorrow, sorrow, and the accumulation of suffering. I say that this is not free from suffering.
復次婆羅門！或有人言：
 Again Brahman! Or someone said:
我是梵淨行者，不與女人交通，不受女人澡浴衣服[＊]按摩調身，不親近女人言說戲笑調弄，不與女人對目相視，然障外聞女人音聲歌舞語笑[8]啼哭，以為喜樂、以為氣味。
 I am a practitioner of Brahma Purity. I don’t communicate with women, I don’t accept women’s baths and clothes [*] to massage and adjust my body. I don’t get close to women, talk, joke, and flirt with them. I don’t look into women’s eyes. However, I hear women’s voices singing, dancing, and laughing from outside the barrier. 8] Crying is considered joy and smell.
告婆羅門言：
 To the Brahman:
是謂共欲染，非清淨梵行，有荒、缺、垢穢，未脫於生老病死憂悲苦惱眾苦聚集，我謂此未脫於苦。
 This is said to be stained by common desires, not a pure holy life, with desolation, deficiencies, dirt and filth. It is not free from birth, old age, illness, death, sorrow, sorrow, pain and the accumulation of suffering. I say this is not free from suffering.
復次婆羅門！或有人言：
 Again Brahman! Or someone said:
我是梵淨行者，不與女人交通，不受女人澡浴衣服[＊]按摩調身，不親近女人言說戲笑調弄，不與女人對目相視，不於障外聞女人音聲歌舞語笑啼哭，然憶念女人曾共從事戲笑言語相[9]娛樂時，以為喜樂、以為氣味。
 I am a practitioner of Brahma Purity. I do not communicate with women, do not accept women’s bathing and clothes [*] massage and adjust my body. I do not get close to women, talk, laugh and tease them. I do not look into women’s eyes. I do not listen to women’s voices singing, dancing and laughing outside the barrier. Crying, but remembering the time when women were engaged in laughter, words, pictures, [9] entertainment, they thought it was joy and smell.
告婆羅門言：
 To the Brahman:
是名共欲染，非清淨梵行者，有荒、缺、垢穢，未脫於生老病死憂悲苦惱眾苦聚集，我謂此未脫於苦。
 This is called the common defilement of desires, which is not a pure holy life. There are wastes, deficiencies, filth, and filth. It is not free from birth, old age, illness, death, sorrow, sorrow, pain, and the accumulation of suffering. I say this is not free from suffering.
復次婆羅門！或有人言：
 Again Brahman! Or someone said:
我是梵淨行者，不與女人交通，不受女人澡浴衣服[＊]按摩調身，不親近女人言說戲笑調弄，不與女人對目相視，不於障外聞音聲歌舞語笑啼哭，不憶念女人曾共從事戲笑言語相娛樂時，然見長者或長者子以五欲具足相娛樂時，以為喜樂、以為氣味。
 I am a practitioner of Brahma Purity. I don’t communicate with women, I don’t accept women’s baths and clothes [*] to massage and adjust my body. I don’t get close to women, talk, laugh, and tease them. I don’t look into women’s eyes. I don’t listen to voices, songs, dances, laughs, or cry outside the barrier. , I don’t remember when women used to engage in jokes, words, and entertainment together. However, when I see an elder or an elder’s son entertaining himself with the five desires, he feels joy and smell.
告婆羅門言：
 To the Brahman:
是名共欲[10]染，非梵淨行者，有荒、缺、垢穢，未脫於生老病死憂悲苦惱眾苦聚集，我謂此未脫於苦。
 This is called the defilement of common desires [10]. Those who are not pure practitioners of Brahma are desolate, deficient, and filthy. They are not free from birth, old age, illness, death, sorrow, sorrow, pain, and the accumulation of suffering. I say that this is not free from suffering.
復次婆羅門！或有人言：
 Again Brahman! Or someone said:
我是梵淨行者，不與女人交通，不受女人澡浴衣服[＊]按摩調身，亦不親近女人言說戲笑調弄，不與女人對目相[11]親，不於障外聞女人音聲歌舞啼哭，不憶念女人曾共從事戲笑言語相娛樂時，不見長者及長者子以五欲具足相娛樂時，然願生天上故行梵淨行，我以此戒、以此道、以此苦梵淨行，令我作天王或作輔臣，以為喜樂、以為氣味。
 I am a practitioner of Brahma Purity. I do not communicate with women, nor do I accept women’s bathing or bathing clothes [*] to massage or regulate my body. I do not get close to women, talk, laugh, or flirt with them. I do not make eye contact with women [11]. I do not hear or hear women from outside the barrier. There are sounds of singing, dancing and crying. I don’t recall the time when women used to engage in jokes and words for entertainment. I don’t see the elders and their sons entertaining themselves with the five desires. However, I wish to be reborn in heaven and therefore practice the pure conduct of Brahma. I take this precept and This path, this pure practice of suffering and Brahma, makes me the king of heaven or an assistant minister, and I feel it is joy and smell.
告婆羅門言：
 To the Brahman:
是謂共欲染，非清淨梵行者，有荒、缺、垢穢，未脫生老病死憂悲苦惱眾苦聚集，我謂此未脫於苦。
 This means that those who are tainted by common desires are not pure in the holy life. They are desolate, deficient, dirty, and have not been freed from birth, old age, illness, death, sorrow, sorrow, and misery. I say that they are not free from suffering.
復次婆羅門！此七共欲染，我觀於內心，設當七共欲染未斷，我亦不自說有正梵淨行。
 Again Brahman! I observe these seven common desires in my heart. If the seven common desires are not eliminated, I will not say that I have the pure conduct of Brahma.
婆羅門！以我七共欲染斷故，說有正梵淨行，得無所畏。
 Brahman! Because my seven common desires have been eliminated, it is said that if you have the pure conduct of Brahma, you will have no fear.
是名七共欲染。
 This is called the Seven Desires.
何謂七識住處？
 What is the abode of seven consciousnesses?
或有眾生若干身、若干想，欲界人或天，此謂初識住處。
 There may be sentient beings with several bodies and thoughts, in the realm of desire, humans or gods. This is called the abode of first awareness.
若有眾生若干身一想，若初生梵天，是名第二識住處。
 If there are several bodies of living beings and one thought, if Brahma is born, this is called the abode of the second consciousness.
若有眾生一身若干想光音天，是名第三識住處。
 If there are sentient beings who think about the light and sound heaven several times in their body, this is called the abode of the third consciousness.
或有眾生一身一想遍淨天，是名第四識住處。
 There may be sentient beings with one body and one thought all over the Pure Heaven, which is called the abode of the fourth consciousness.
若有眾生無邊空處，此名第五識住處。
 If there is boundless space for all sentient beings, this is called the abode of fifth consciousness.
若有眾生無邊識處，此謂第六識住處。
 If there is a place where sentient beings have boundless consciousness, this is called the residence of the sixth consciousness.
若有眾生無所有處，此謂第七識住處。
 If there are sentient beings who have no place, this is called the abode of the seventh consciousness.
是名七識住處。
 This is called the abode of the seven consciousnesses.
何謂七慢？
 What are the seven slownesses?
慢、不如慢、勝慢、增上慢、我慢、邪慢、慢中慢。
 Slow, inferior to slow, winning slow, increasing slowly, self-slow, evil slow, slow in slow.
何謂慢？
 What is slow?
若我勝，心於彼貢高，是名慢。
 If I win, my heart will be higher than the other's, which is called arrogance.
何謂不如慢？
 What does it mean to be slower?
彼不如，我心於彼貢高，是名不如慢。
 He is not as good as him. My heart is higher than that of him. This is called being arrogant.
何謂勝慢？
 What is victory and slowness?
我與勝者等，心於彼貢[1]高，是名勝慢。
 I am among the victors, and my mind is higher than the other's, which is a condescending attitude towards victory.
何謂增上慢？
 What is slow growth?
未得起得想，心於彼貢高，是名增上慢。
 Before you can think about it, if your mind is too high for others, this is called being conceited.
何謂我慢？
 What does it mean that I am slow?
我有善法，心於彼貢高，是名我慢。
 I have good dharma and my heart is higher than others. This is called arrogance.
何謂邪慢？
 What is evil conceit?
若無善法，心於彼貢高，是名邪慢。
 If there is no good dharma and the mind is too high for others, this is called evil conceit.
何謂慢中慢？
 What does slowness mean?
若[2]見他慢，生慢心於彼貢高，是名慢中慢。
 If [2] you see that he is arrogant, you will be arrogant and have a higher heart than that person. This is called arrogance within arrogance.
復次我慢，若有[3]身者，心於彼生貢高，是名我慢。
 Again, if you are conceited, if you have a [3] body, your mind will be high to that person, this is called ego.
復次邪慢，若有邪見者，心於彼生貢高，[4]是名邪慢。
 Another example of evil conceit is that if one has wrong views, his mind will be high on him. [4] This is called evil conceit.
復次慢中慢，我於勝中勝、貴中貴，心於彼生貢高，是名慢中慢。
 Again, I am slow in being slow. I am victorious in victory, noble in noble, and my heart is high in others. This is called slow in being slow.
是名七慢。
 It's called Qi Man.
何謂七不敬？
 What are the Seven Disrespects?
若不恭敬佛、不恭敬法、不恭敬僧、不恭敬戒、不恭敬定、不恭敬慧、不恭敬善法，是名七不[5]敬。
 If one does not respect the Buddha, the Dharma, the Sangha, the precepts, concentration, wisdom, and good Dharma, this is called the seven kinds of disrespect [5].
何謂七漏？
 What are the seven omissions?
見斷漏、忍辱斷漏、親近斷漏、離斷漏、調伏斷漏、戒斷漏、思惟斷漏，是名七漏。
 Seeing the leakage, enduring humiliation to cut the leakage, getting close to the leakage, leaving the leakage, taming the leakage, abstaining from the leakage, and thinking about the leakage are called the seven leakages.
何謂七怯弱法？
 What are the Seven Methods of Cowardice and Weakness?
殺生、竊盜、邪婬、妄語、兩舌、惡口、綺語，是[6]名七怯弱法。
 Killing, stealing, sexual misconduct, lying, double-talk, harsh words, and idle talk are [6] the seven laws of cowardice and weakness.
何謂七動？
 What are the seven movements?
我當有、我當無、我色當有、我色當無、我想當有、我想當無、我非有想非無想當有，是名七動。
 I should be, I should be non-existent, my form should be, my form should be non-existent, I should want to be, I should want to be non-existent, I should be neither existent nor non-existent, these are called seven movements.
七自恃、七求、七[7]撗、七作、七生亦如是(七法竟)。
 The same is true for the seven self-reliances, the seven seekings, the seven [7] adulations, the seven works, and the seven births (the seven dharmas).
何謂世間八法？
 What are the eight dharma of the world?
利、衰、毀、譽、稱、譏、苦、樂，是名[8]世八法。
 Advantage, disadvantage, destruction, fame, praise, ridicule, suffering, and happiness are called [8] the eight dharmas of the world.
何謂八非聖語？
 What are the eight non-sacred words?
若不見言見、見言不見、不聞言聞、聞言不聞、不覺言覺、覺言不覺、不識言識、識言不識，是名八非聖語。
 If you don’t see the words, see the words but don’t see, hear the words but don’t hear, hear the words but don’t hear, don’t know the words, know the words but don’t know, don’t know the words, know the words but don’t know, these are called the eight non-sacred words.
何謂八懈怠事？
 What are the eight lazy things?
若有懈怠比丘，如是思惟：
 If there is a lazy bhikkhu, he thinks like this:
我今日入聚落乞食已，我得麁細食不充足，以不足故令我羸瘦，不樂經行坐禪，我欲眠臥。
 Today I went to the village to beg for food, but I didn’t eat enough. The lack of food made me thin and I was not happy to walk, sit, and meditate, and I wanted to sleep.
懈怠比丘即便眠臥，不能勤進為未得欲得、未解欲解、未證欲證，是名初懈怠事。
 A lazy bhikkhu, even if he is sleeping and lying down, cannot work hard because he has not achieved what he desires, he has not understood his desires, and he has not realized his desires. This is called laziness at the beginning.
復次比丘如是思惟：
 Again the bhikkhu thought thus:
我今日入聚落中乞食，得麁細食充足，身體重妨如肉囊盛錢，不樂經行坐禪，我欲眠臥。
 Today I went to the village to beg for food, and I found enough food. My body is as heavy as a meat bag holding money. I am not happy to walk, sit and meditate, and I want to sleep.
懈怠比丘即便眠臥，不能勤進為未得欲得、未解欲解、未證欲證，此謂第二懈怠事。
 A lazy bhikkhu, even if he is sleeping and lying down, cannot work hard because he has not achieved what he desires, he has not understood his desires, and he has not realized his desires. This is called the second laziness.
復次懈怠比丘，如是思惟：
 Again, the lazy bhikkhu thought like this:
我今日有作務疲懈，不樂經行坐禪，我欲眠臥。
 I am tired from work today, and I don’t enjoy walking, sitting, or meditating. I want to sleep.
懈怠比丘即便眠臥，不能勤進為未得欲得、未解欲解、未證欲證，此謂第三懈怠事。
 A lazy bhikkhu, even if he is sleeping and lying down, cannot work hard because he has not achieved what he desires, he has not understood his desires, and he has not realized his desires. This is called the third laziness.
復次懈怠比丘，如是思惟：
 Again, the lazy bhikkhu thought like this:
我明日當作務、[9]身當疲懈，便不樂經行坐禪，我今[10]豫眠臥。
 I have to do some work tomorrow, [9] my body will be tired, and I won’t enjoy walking, sitting, and meditating. Today I [10] will sleep and lie down.
懈怠比丘即便眠臥，不能勤進為未得欲得、未解欲解、未證欲證，此謂第四懈怠事。
 A lazy bhikkhu, even if he is sleeping and lying down, cannot work hard because he has not achieved what he desires, he has not understood his desires, and he has not realized his desires. This is called the fourth laziness.
復次懈怠比丘，如是思惟：
 Again, the lazy bhikkhu thought like this:
我今日行來，身體疲極，不樂經行坐禪，我欲眠臥。
 I walked today and am very tired. I am not happy to sit and meditate while walking. I want to sleep.
懈怠比丘即便眠臥，不能勤進為未得欲得、未解欲解、未證欲證，此謂第五懈怠事。
 A lazy bhikkhu, even if he is sleeping, cannot work diligently because he has not achieved what he desires, he has not understood his desires, and he has not realized his desires. This is called the fifth laziness.
復次懈怠比丘，如是思惟：
 Again, the lazy bhikkhu thought like this:
我明日當行、身必疲極，便不樂經行坐禪，我欲眠臥。
 I have to walk tomorrow and my body will be extremely tired. I will not enjoy walking, sitting and meditating. I want to sleep and lie down.
懈怠比丘即便眠臥，不能勤進為未得欲得、未解欲解、未證欲證，此謂第六懈怠事。
 A lazy bhikkhu, even if he is sleeping and lying down, cannot work hard because he has not achieved what he desires, he has not understood his desires, and he has not realized his desires. This is called the sixth laziness.
復次懈怠比丘，如是思惟：
 Again, the lazy bhikkhu thought like this:
我今患苦，不樂經行坐禪，我欲眠臥。
 I am suffering now, I am not happy with walking, sitting and meditating, I want to sleep and lie down.
懈怠比丘即便眠臥，不能勤進為未得欲得、未解欲解、未證欲證，此謂第七懈怠事。
 A lazy bhikkhu, even if he is sleeping and lying down, cannot work hard because he has not achieved what he desires, he has not understood his desires, and he has not realized his desires. This is called the seventh laziness.
復次懈怠比丘，如是思惟：
 Again, the lazy bhikkhu thought like this:
我患[11]差未久、我身羸弱，不樂經行坐禪，我欲眠臥。
 I have been suffering from [11] for a long time, my body is weak, I am not happy to walk, sit and meditate, and I want to sleep.
懈怠比丘即便眠臥，不能勤進為未得欲得、未解欲解、未證欲證，是名八懈怠事。
 A lazy bhikkhu, even if he is sleeping and lying down, cannot work hard because he has not achieved what he desires, he has not understood his desires, and he has not realized his desires. This is called the eight things of laziness.
何謂八難處妨修梵行？
 What are the eight difficulties that hinder the practice of the holy life?
有佛出世，如來、無所著、等正覺、明行足、為善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，說寂靜滅盡離欲法，正趣至涅槃道，或有眾生在地獄處，是名初難處妨修梵行。
 There is a Buddha who appears in the world, a Tathagata, unattached, fully enlightened, fully enlightened and well-departed, an interpreter of the world, a supreme leader, a master of men, a teacher of gods and men, a Buddha, and a World-Honored One. On the way to Nirvana, there may be sentient beings in hell. This is called the initial difficulty that hinders the practice of Brahma.
復次佛出世，如來無所著乃至佛世尊，說寂靜滅盡離欲法，正趣至涅槃道，或有眾生在畜生處、餓鬼處、長壽天處，若邊地愚癡人、若比丘比丘尼優婆塞優婆夷所不至處，是名乃至第五難處妨修梵行。
 Next time the Buddha appears in the world, the Tathagata has nothing but the Buddha, the World-Honored One, and teaches the Dharma of tranquility, cessation of desire, and the right path to Nirvana. There may be sentient beings in the place of animals, hungry ghosts, or the long-lived heaven, such as foolish people in the border areas, such as monks. There is no place where Bhikshuni Upasaka Upasika goes, and this is the fifth difficulty that hinders the practice of the holy life.
復次佛出世，如來無所著乃至佛世尊，說寂靜離欲法，正趣至涅槃道，或有眾生共生國中，然邪見倒見。
 Next time the Buddha appears in the world, the Tathagata has nothing but the Buddha, the World Honored One, and preaches the Dharma of tranquility and freedom from desire, leading to the path of Nirvana. There may be living beings coexisting in the country, but the wrong views are reversed.
邪見倒見果報純熟故，[12]畢生地獄，是名第六難處妨修梵行。
 The consequences of wrong views are ripe, [12] and you will be in hell for life. This is called the sixth difficulty that hinders the practice of the holy life.
復次佛出世，如來無所著乃至佛世尊，說寂靜滅盡離欲法，正趣至涅槃道，或有眾生共生國中，然聾、盲、瘖瘂如羊，手現語相，不知說善惡業報，是名第七難處妨修梵行。
 Next time the Buddha appears in the world, the Tathagata has nothing but the Buddha, the World Honored One, and preaches the Dharma of tranquility, cessation of desire, and the right path to Nirvana. There may be living beings coexisting in the country, but they will be deaf, blind, and bruised like sheep, and their hands will show signs of speech, and they will not know it. Talking about the retribution of good and evil karma, this is called the seventh difficulty that hinders the practice of the holy life.
復次佛不出世，不名如來乃至佛世尊，不說寂靜滅盡離欲法、正趣至涅槃道，或有眾生在國中，不聾、盲、瘖瘂，亦能分別善惡業報，然不值佛世。
 Furthermore, if the Buddha does not appear in the world, is not named Tathagata or even the Buddha, the World-Honored One, does not teach the Dharma of peace, cessation of desire, and the right path to Nirvana, there may be living beings in the country who are not deaf, blind, or sick, and who can distinguish between good and evil karma. , but not worthy of the Buddha's world.
是名八難處妨修梵行(八法竟)。
 This is called the Eight Difficulties that hinder the practice of Brahmacharya (Eight Dharmas).
何謂九若干法？
 What are the nine laws?
緣若干界故生若干觸，緣若干觸故生若干受，緣若干受故生若干想，緣若干想故生若干覺，緣若干覺故生若干欲，緣若干欲故生若干利養，緣若干利養故生若干求，緣若干求故生若干燋熱，是名九若干法。
 Due to certain realms, certain contacts arise; due to certain contacts, certain feelings arise; due to certain feelings, certain perceptions arise; due to certain perceptions, certain feelings arise; due to certain feelings, certain desires arise; due to certain desires, certain benefits arise. A certain amount of benefit gives rise to a certain amount of seeking, and a certain amount of seeking for conditions creates a certain amount of heat. This is called the Nine Certain Dharmas.
何謂九愛本法？
 What is the Nine Loves Dharma?
緣愛故生求，緣求故生利養，緣利養故生所作，緣所作故生欲染，緣欲染故生堪忍，緣堪忍故生慳惜，緣慳惜故生積聚，緣積聚故生愛護傷害捶打相繫閉共鬪諍，是名九愛本法。
 Because of love, seeking arises; because of seeking, benefit arises; because of benefit, arises what you do; because of what you do, desire arises; because of desire, you can tolerate it; because you can endure it, you cherish it; because of cherishment, you accumulate it; because of it you accumulate it, Therefore, caring, hurting, beating, and fighting are all related to each other. This is called the Nine Loves.
何謂九眾生居？
 What is the abode of nine sentient beings?
或有眾生若干身、若干想，欲界人天，此謂初眾生居。
 There may be sentient beings with several bodies and thoughts, in the realm of desire, human and heaven. This is called the initial residence of sentient beings.
或有眾生，若干身一想，謂初生梵天，此謂第二眾生居處。
 There may be sentient beings who have several bodies and one thought, which is called the Brahma Heaven. This is called the second abode of sentient beings.
或有眾生，一身若干想，謂光音天，此謂第三眾生居處。
 There may be sentient beings who have several thoughts in one body, which is called the Light and Sound Heaven. This is called the third abode of sentient beings.
或有眾生，一身一想，謂遍淨天，此謂第四眾生居處。
 There may be sentient beings who have one body and one thought, which is called the Pure Heaven. This is called the fourth abode of sentient beings.
或有眾生，無受無想，謂無想[1]天，此謂第五眾生居處。
 There may be sentient beings who have no feelings and no thoughts, which is called the non-thought[1] heaven. This is called the fifth abode of sentient beings.
或有眾生，無邊空處，此謂第六眾生居處。
 There may be sentient beings in the boundless space, which is called the sixth abode of sentient beings.
或有眾生，無邊識處，此謂第七眾生居處。
 There may be sentient beings in the place of boundless consciousness. This is called the seventh place of residence of sentient beings.
或有眾生，無所有處，此謂第八眾生居處。
 There may be sentient beings who have no home. This is called the eighth abode of sentient beings.
或有眾生，非想非非想處，是名[A4]第九眾生居。
 There may be sentient beings who are neither thinking nor non-thinking, and this is called [A4] the ninth living being’s residence.
何謂犯戒九過患？
 What are the nine sins of violating the precepts?
悔、[2]不悅、不喜、不除、心苦、散亂、不如實知見、不解射、不方便，是名犯戒九過患(九法竟)。
 Regret, [2] displeasure, displeasure, not getting rid of it, bitterness in mind, distraction, untrue knowledge and understanding, inability to interpret, and inconvenience, are the nine faults of violating the precepts (Nine Dharma Acts).
[3]◎
 [3]◎
舍利弗阿毘曇論卷第十九
 Volume 19 of Shariputra Abhitan
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T1548 舍利弗阿毘曇論卷/篇章 二十
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 20
舍利弗阿毘曇論卷第二十
 Sāriputta Abhiṣṇāṇāṇāṇṭhī
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
 Translated by Yao, Qin, Bin, Sanzang, Tamayashe, Gongtanmojuduo, etc.
非問分煩惱品第十一之三
 The Eleventh Part of Non-Questioning Troubles
◎[4]何謂十煩惱使？
 ◎[4]What are the ten afflictions?
見煩惱使、疑煩惱使、戒[5]道煩惱使、愛煩惱使、瞋恚煩惱使、嫉妬煩惱使、慳惜煩惱使、無明煩惱使、憍慢煩惱使、[6]掉煩惱使，是名十煩惱使。
 The troubles caused by seeing, the troubles caused by doubt, the troubles caused by moral discipline, the troubles caused by love, the troubles caused by anger, the troubles caused by jealousy, the troubles caused by cherishing, the troubles caused by ignorance, the troubles caused by conceit, [6] the troubles caused by getting rid of the troubles, This is the envoy of the Ten Troubles.
何謂十煩惱結？
 What are the ten knots of defilements?
見煩惱結、疑煩惱結、戒盜煩惱結、欲染煩惱結、瞋恚煩惱結、色染煩惱結、無色染煩惱結、無明煩惱結、慢煩惱結、掉煩惱結，是名十煩惱結。
 The ten afflictions are the knot of seeing afflictions, the knot of doubts, the knot of abstinence and theft, the knot of desire-tainted afflictions, the knot of hatred-affected afflictions, the knot of color-tainted afflictions, the knot of colorless-tainted afflictions, the knot of ignorance, the knot of slowness and the knot of falling afflictions, these are called the ten afflictions. Knot.
何謂十想？
 What are the ten thoughts?
欲想、瞋恚想、害想、貪想、譏論想、此[7]內外想、國土想、卑想、不善想、若干想、依貪想，是名十想。
 Thoughts of desire, thoughts of anger, thoughts of harm, thoughts of greed, thoughts of ridicule, internal and external thoughts, thoughts of country, thoughts of inferiority, unwholesome thoughts, several thoughts, and greedy thoughts, these are called ten thoughts.
何謂十覺？
 What are the ten awakenings?
瞋恚覺、害覺、親里覺、國土覺、不死覺、他不覺、識相應覺、無慈相應覺、依利養覺、依貪覺。
 The awareness of anger, the awareness of harm, the awareness of one's own inner being, the awareness of the land, the awareness of immortality, the awareness of ignorance of others, the awareness of the association of consciousness, the awareness of the association of unkindness, the awareness of dependence on profit, and the awareness of dependence on greed.
是名十覺。
 It is called Shijue.
何謂十邪法？
 What are the Ten Evil Dharmas?
邪見、邪覺、邪語、邪業、邪命、邪進、邪定、邪[8]慧、邪解脫、邪智，是名十邪法。
 Wrong views, wrong consciousness, wrong speech, wrong karma, wrong destiny, wrong progress, wrong concentration, wrong [8] wisdom, wrong liberation, and wrong wisdom are called the ten wrong dharma.
何謂十惱？
 What are the ten troubles?
若已侵生惱心、今侵生惱心、當欲侵生惱心，若我不愛喜適意者，已利益生惱心、今利益生惱心、當欲利益生惱心，橫瞋生惱心，是名十惱。
 If I have already invaded the mind of annoyance, now I have the mind of annoyance. If I want to intrude myself, I will have the mind of annoyance. If I don’t like the person I like, I have already had the mind of annoyance. Now I have the mind of annoyance. If I want to have the benefit, I will have the mind of annoyance. The troubled mind is called the ten troubles.
何謂十不善業道？
 What are the ten unwholesome karma paths?
殺生、竊盜、邪婬、妄言、惡口、兩舌、綺語、貪、恚、邪見，是名十不善業道。
 Killing, stealing, sexual misconduct, lying, harsh words, gossip, idle talk, greed, jealousy, and wrong views are the ten unwholesome karma paths.
何謂十法成就墮地獄速如[9]\xED\xA1\x94\xED\xBE\x9E鉾？
 What does it mean to achieve the ten dharma and fall into hell as quickly as [9]\xED\xA1\x94\xED\xBE\x9E鉾?
殺生乃至邪見，此十法成就，墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E鉾[10](十法竟)。
 Killing living beings and even having wrong views, if these ten dharma are accomplished, one will fall into hell as quickly as [*]\xED\xA1\x94\xED\xBE\x9E鉾[10] (the ten dharma are completed).
何謂十一心垢？
 What are the eleven mental defilements?
疑是心垢、不思惟是心垢、怖是心垢、悲是心垢、惡是心垢、睡眠是心垢、過精進是心垢、軟精進是心垢、無能是心垢、若干想是心垢、著色是心垢。
 Doubt is a defilement of the mind, not thinking is a defilement of the mind, fear is a defilement of the mind, sadness is a defilement of the mind, disgust is a defilement of the mind, sleep is a defilement of the mind, excessive effort is a defilement of the mind, weak effort is a defilement of the mind, incompetence is a defilement of the mind, some thoughts It is the dirt of the heart, coloring is the dirt of the heart.
何謂疑是心垢？
 What does it mean that doubt is a dirty mind?
或有人緣過去疑，[A1]惑我過去有、我過去非有，何[11]姓我過去有、何因我過去有。
 There may be people who are destined to have doubts in the past, [A1] confusing whether I existed in the past or I did not exist in the past, why [11] why did I exist in the past, why did I exist in the past.
若緣未來疑惑，我未來有、我未來非有，何[＊]姓我未來有、何因我未來有。
 If you have doubts about the future, I will exist in the future, but I will not exist in the future. Why [*] I will exist in the future, and why will I exist in the future?
若緣現在疑惑，我現在有、我現在非有，何[＊]姓[12]現在有，何因現在有，諸眾生從何處來、去至何處。
 If you are confused now, I am now, I am not now, why [*]surname[12] exist now, why do I exist now, where do all living beings come from and where do they go.
[13]若緣現在疑惑，我現在有、我現在非有，何[＊]姓現在有、何因現在有，諸眾生從何處來、去至何處。
 [13] If you are confused now, I am now, I am not now, why [*] exist now, why are you now, where do all living beings come from and where do they go.
若彼於[14]佛世尊疑惑，是佛世尊、非佛，世尊善說法、世尊非善說法，世尊聲聞眾善趣、世尊聲聞眾非善趣行，常行、非常行，苦行、非苦，無我法、非無我法，寂滅涅槃、非寂滅涅槃，有與、無與，有施、無施，有[15]祀、無[＊]祀，有善惡業果報、無善惡業[16]果報，有今世、無今世，有後世、無後世，有父母、無父母，有天、無天，眾生有化生、眾生非化生，世有沙門婆羅門正趣正至若今世後世自證知說、世無沙門婆羅門正趣正至若今世後世自證知說。
 If he is doubtful about [14] the Buddha, the World-Honored One, he is not the Buddha. The World-Honored One preaches the Dharma well, the World-Honored One does not teach the Dharma well. The World-Honored Voice-Hearers are all good deeds. The World-Honored Voice-Hearers are not doing the good deeds. They practice regular practices, extraordinary practices, and ascetic practices. Suffering, selfless Dharma, non-selfless Dharma, cessation of Nirvana, non-peace of Nirvana, with and without, with giving and without giving, with [15] sacrifice and without [*] sacrifice, with the consequences of good and evil karma, There is no retribution of good or evil deeds [16]. There is this life and no present life, there is a future life and no future life, there are parents and no parents, there is a heaven and there is no heaven, all living beings are born in transformation and all living beings are not born in transformation, and there are ascetics and brahmans in the world who have the right interest. It is said that there is no such thing as a recluse and a Brahman who has the right interest in this world and the next.
若於彼法疑惑、重疑惑、究竟疑[17]惑，心不決定、猶豫、二心、疑不了、無量疑，不盡非解[18]脫，猶豫、重猶豫、究竟猶豫，是名疑是心垢。
 If there are doubts, heavy doubts, ultimate doubts [17] about that dharma, the mind is undecided, hesitant, two-minded, unable to doubt, immeasurable doubts, endless non-solution [18] free, hesitation, heavy hesitation, ultimate hesitation, this is called Doubt is the dirty mind.
何謂不思惟是心垢？
 What does it mean that not thinking is a dirty mind?
若色聲香味觸法、若眾生及法，不正計[A2]挍分別籌量憶念，是名不思惟是心垢。
 If the colors, sounds, scents, and smells touch the Dharma, if there are living beings and the Dharma, if they are not considered correctly [A2], they should be considered separately and remembered. This is called not thinking, which is the defilement of the mind.
何謂怖是心垢？
 What does it mean that fear is the defilement of the mind?
色聲香味觸法、若眾生及法，緣此畏怖、究竟畏怖、驚愕、毛竪、色變，是名怖是心垢。
 Forms, sounds, fragrances, smells, and dharmas, as well as beings and dharmas, cause fear, ultimate fear, astonishment, hair standing on end, and changes in color. This is called fear and is the defilement of the mind.
何謂悲是心垢？
 What does it mean that sadness is the dirt of the heart?
若不善心起悲，是名悲是心垢。
 If an unwholesome mind gives rise to compassion, it is called compassion and is a dirty mind.
何謂惡是心垢？
 What is evil and the defilement of the heart?
身口意惡，是名惡是心垢。
 Evil in body, speech and mind is called evil and is a dirty mind.
何謂睡眠是心垢？
 What does it mean that sleep is the impurity of the mind?
若煩惱未斷，沈沒在睡，身不樂、身不調、身不輕、身不軟、身不除，是名睡。
 If the worries are not eliminated and sink into sleep, the body is not happy, the body is not adjusted, the body is not light, the body is not soft, and the body is not eliminated, this is called sleep.
若睡若煩惱未斷，沈沒在睡，若欲[1]睡瞪瞢眠鎮心，是名眠。
 If you sleep, if your troubles are not cut off, and you are sinking in sleep, if you want to sleep [1], you will stare at me, sleep and calm your mind, this is called sleep.
如是睡[2]眠，是名睡眠是心垢。
 Sleeping like this [2] sleep is called sleep and is a dirty mind.
何謂過精進是心垢？
 What does excessive diligence mean as mental defilement?
若精進掉，是名過精進是心垢。
 If the effort is lost, it is called excessive effort and a dirty mind.
何謂軟精進是心垢？
 What does soft energy mean as mental defilements?
若精進沒，是名軟精進是心垢。
 If there is no energy, it is called weak energy and a dirty mind.
何謂無能是心垢？
 What does incompetence mean as a dirty mind?
若心怯弱，是名無能是心垢。
 If the heart is timid, it is called incompetence and the heart is dirty.
何謂若干想是心垢？
 What does it mean to think that certain thoughts are dirty thoughts?
若眾生異、事異、境界異、初生異，是名若干想是心垢。
 If living beings are different, things are different, realms are different, and birth is different, this is called a number of thoughts and mental defilements.
何謂著色[3]是心垢？
 What does coloring [3] mean as mental impurity?
若見色專著，是名著色是心垢。
 If you see a treatise on color, it is said that color is the defilement of the mind.
是名十一心垢。
 This is called eleven heart stains.
何謂二十種身見？
 What are the twenty views of the body?
或有人謂，色是[4]我、色中有我、我是色有、色是我有；
 Some people may say that form is [4] me, there is self in form, I am form-being, form is self-being;
受想行識亦如是，是名二十種身見。
 The same is true for feelings, thoughts and actions, which are called twenty kinds of body views.
何謂二十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E鉾？
 What does it mean to fall into hell as quickly as [＊]\xED\xA1\x94\xED\xBE\x9E鉾 after achieving twenty dharma?
自殺生教他殺生，乃至[5]自邪見教他邪見，此二十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E鉾。
 Killing one's living beings and teaching others to kill living beings, and even [5] one's own wrong views teaching others wrong views, these twenty methods will result in falling into hell as quickly as [*]\xED\xA1\x94\xED\xBE\x9E鉾.
何謂二十一心垢？
 What are the twenty-one mental defilements?
希望是心垢，瞋恚、睡眠、掉悔、疑、惱、害、常念怨嫌、懷恨、燋熱、嫉妬、慳[6]惜、詭詐、姦欺、無慚無愧、矜高、諍訟、自高、放逸、慢、增上慢，是名二十一心垢。
 Hope is the impurity of the heart, anger, sleep, regret, doubt, annoyance, harm, constant thoughts of resentment, resentment, heat, jealousy, penny-pinching, deceit, deceit, lack of shame, arrogance, and litigation. , self-exaltation, looseness, slowness, and slowness of growth are called twenty-one mental defilements.
何謂三十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E鉾？
 What does it mean to fall into hell as quickly as [＊]\xED\xA1\x94\xED\xBE\x9E鉾 after achieving thirty Dharma?
自殺生、教他殺生、讚歎殺生，乃至自邪見、教他邪見、讚歎邪見，是名三十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E鉾。
 Killing living beings, teaching others to kill living beings, praising living beings to kill, and even having wrong views, teaching others wrong views, praising wrong views, this is called the achievement of the Thirty Dharmas and falling into hell as quickly as [*]\xED\xA1\x94\xED\xBE\x9E鉾.
何謂三十六愛行？
 What are the thirty-six acts of love?
內生十八愛行，外生十八愛行。
 Eighteen loving behaviors are born internally, and eighteen loving behaviors are born externally.
何謂內生十八愛行？
 What are the Eighteen Endogenous Love Behaviors?
如世尊說：
 As the Blessed One said:
因此有此、因彼而有，如是因有、[7]異因有，[8]當因有、不[＊]當因有，我當有、彼我當有。
 Therefore, there is this, and there is because of that, such because there is, [7] different reasons exist, [8] due to the existence, not [*] due to the existence, I should have, that I should have.
如是我當有、異我當有，因得彼得、如是得異得，悕望當有、悕望彼當有，悕望如是當有、悕望異當有，是名內生十八愛行。
 This is what I should have, and the different I should have. Because I got Peter, I got this different result. I hope that there should be, I hope that the other should be, I hope that this should be, I hope that the other should be. This is called the Eighteen Innate Love Behaviors .
何謂外生十八愛行？
 What are the eighteen love behaviors that are exogenous?
如世尊說：
 As the Blessed One said:
是因此有、此是因彼而有，是如是因有、是異因有，是當因有、是不當因有，是我當有、是彼我當有，是如是我當有、是異我當有，是因得是如得、是如是得是異得，是希望當有、是希望彼當有，是希望如是當有、是希望異當有，是名外生十八愛行。
 It is because of this, it is because of that, it is because of that, it is different because of it, it is due to existence, it is not due to existence, it is I should have, it is that I should have, it is such that I should have, it is different I should have it, because I have it as it is, and I have it differently. I hope it should be, and I hope that it should be. I hope it should be like this, and I hope it should be different. This is called the eighteen acts of love that arise from outside.
如是內生十八愛行，如是外生十八愛行，是名三十六愛行。
 In this way, the eighteen acts of love arise internally, and in this way the eighteen acts of love arise externally. These are called the thirty-six acts of love.
何謂四十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E鉾？
 What does it mean to achieve the forty Dharma and fall into hell as quickly as [*]\xED\xA1\x94\xED\xBE\x9E鉾?
自殺生、教他殺生、讚歎殺生、見他殺隨其歡喜，乃至自邪見、教他邪見、讚歎邪見、見他邪見隨其歡喜，是[9]名四十法成就墮地獄速如[＊]\xED\xA1\x94\xED\xBE\x9E鉾。
 Killing living beings, teaching others to kill living beings, praising killing living beings, seeing others killing living beings and allowing them to rejoice, and even having wrong views, teaching others wrong views, praising wrong views, and seeing others have wrong views and letting them rejoice, are [9] the names of those who have achieved the forty dharma and will quickly fall into hell. Such as [＊] \xED\xA1\x94\xED\xBE\x9E鉾.
何謂六十二見？
 What are the sixty-two views?
如《梵網經》說，佛告諸比丘：
 As the Brahma Net Sutra says, the Buddha told the monks:
更有餘法，甚深微妙大法光明，唯有賢聖弟子能以此法讚歎如來。
 There is also the remaining Dharma, the profound and subtle light of the Dharma. Only the sage disciples can praise the Tathagata through this Dharma.
何等是甚深微妙大法光明，賢聖弟子能以此法讚歎如來？
 How profound and subtle is the light of the Dharma, how can sage disciples praise the Tathagata with this method?
諸沙門婆羅門，於本劫本見、末劫末見，種種無數隨意所說，盡入六十二見。
 All ascetics and Brahmans, in the original view of this kalpa and the final view of the last kalpa, have said countless things at will, all of which have entered into the sixty-two views.
本劫本見、末劫末見，種種無數隨意所說，盡不能出過六十二見。
 The original views in this kalpa, the final views in the last kalpa, and countless random remarks can never exceed the sixty-two views.
彼沙門婆羅門，以何等緣，於本劫本見、末劫末見種種無數各隨意說，盡入此六十二見，無有能過？
 What is the reason for that brahmin, a recluse, to enter into these sixty-two views in this and the last kalpa and at the end of the last kalpa and enter into these sixty-two views?
諸沙門婆羅門，於本劫本見種種無數各隨意說，盡入十八見中。
 All ascetics and brahmans, in this kalpa, have countless kinds of original views, and they all speak at will, and all of them are incorporated into the eighteen views.
本劫本見種種無數各隨意說，盡皆不能過十八見中。
 There are countless kinds of original views in this kalpa, all of which can be said at will, but none of them can reach the eighteen views.
諸沙門婆羅門，以何等緣，於本劫本見種種無數各隨意說，盡入十八見中無有能過？
 What is the reason why all the ascetics and brahmans have said countless kinds of primordial views in this kalpa, all of which have been entered into the eighteen views, and no one has been able to pass them?
諸沙門婆羅門，於本劫本見起常論言：
 All the ascetics and brahmans often comment on the original view of this kalpa:
我及世間常存。
 I and the world will always exist.
此盡入四見中。
 This is all included in the four views.
於本劫本見言：
 It is said in this tribulation book:
我及世間常存。
 I and the world will always exist.
盡入四見中無有能過。
 There is no way to escape the four views.
諸沙門婆羅門，以何等緣，於本劫本見起常論言：
 With what conditions do the ascetics and brahmanas always comment on the origin of the original view in this kalpa:
我及世間常存。
 I and the world will always exist.
此盡入四見中無有能過？
 Is there anything that can't be overcome among the four views?
或有沙門婆羅門，種種方便入定意三昧，以三昧心憶二十成劫敗劫。
 There may be some ascetics and brahmins who enter into samadhi of concentrated mind through various means, and use samadhi mind to remember the twenty successes and defeats of kalpas.
彼作是說：
 He said:
我及世間是常，此實餘虛妄。
 I and the world are permanent, and this reality is only false.
所以者何？
 So what?
我以種種方便入定意三昧，以三昧心憶二十成劫敗劫，其中眾生不增不減、常聚不散。
 I use various methods to enter the samadhi of concentration, and use my samadhi mind to recall the twenty successes and defeats of kalpas, in which living beings neither increase nor decrease, and always gather together and never disperse.
我以此知我及世間是常，此實餘虛妄。
 This is how I know that I and the world are permanent, and this reality is only false.
此是初見。
 This is the first time we met.
諸沙門婆羅門，因此於本劫本見計我及世間是常，於四見中無有能過。
 All recluses and brahmins, therefore, in this calamity, this view of me and the world is permanent, and there is nothing that can be surpassed among the four views.
或有沙門婆羅門，種種方便入定意三[10]昧，以三昧心憶四十成劫敗劫。
 There may be some ascetics and brahmans who enter into Samadhi [10] of concentration with all kinds of expedients, and use Samadhi mind to remember forty kalpas of success and failure.
彼作是說：
 He said:
我及世間是常，此實餘虛妄。
 I and the world are permanent, and this reality is only false.
所以者何？
 So what?
我以種種方便[11]入定意三昧，以三昧心憶四十成劫敗劫，其中眾生不增不減、常聚不散。
 I entered the samadhi of concentrated mind with various expedients [11], and used my samadhi mind to recall the forty kalpas of success and defeat, in which living beings neither increased nor decreased, and never dispersed.
我以此[12]知我及世間是常，此實餘虛妄。
 From this [12] I know that I and the world are permanent, and this reality is only false.
此是二見。
 This is the second view.
諸沙門婆羅門，因此於本劫本見計我及世間是常，於四見中無有能過。
 All recluses and brahmins, therefore, in this calamity, this view of me and the world is permanent, and there is nothing that can be surpassed among the four views.
或有沙門婆羅門，以種種方便入定意三昧，以三昧心憶八十成劫敗劫。
 There may be some ascetics and brahmins who use various methods to enter the samadhi of concentration and use their samadhi mind to remember the eighty successes and defeats.
彼作是言：
 He said this:
我及世間是常，此實餘虛妄。
 I and the world are permanent, and this reality is only false.
所以者何？
 So what?
我以種種方便入定意三昧，以三昧心憶八十成劫敗劫，其中眾生不增不減、常聚不散。
 I use various methods to enter the samadhi of concentration, and use my samadhi mind to remember the eighty kalpas and kalpas, in which living beings neither increase nor decrease, and never disperse.
我以此智，我及世間是常，此實餘虛妄。
 With this wisdom, I and the world are permanent, and this reality is only false.
此是三見。
 This is the third view.
諸沙門婆羅門，因此於本劫本見計我及世間是常，於四見中無有能過。
 All recluses and brahmins, therefore, in this calamity, this view of me and the world is permanent, and there is nothing that can be surpassed among the four views.
或有沙門婆羅門，有捷疾相智，善能觀察。
 There may be some ascetics and brahmins who are quick and wise and good at observation.
以捷疾相智方便觀察，謂為審諦，以己所見、以己辯才作是說言：
 Observation with quickness, wisdom, and wisdom is called the truth of examination. This is explained by what one has seen and argued by oneself:
我及世間是常，此實餘虛妄。
 I and the world are permanent, and this reality is only false.
此是四見。
 These are the four views.
諸沙門婆羅門，因此於本劫本見計我及世間是常，於四見中無有能過。
 All recluses and brahmins, therefore, in this calamity, this view of me and the world is permanent, and there is nothing that can be surpassed among the four views.
此沙門婆羅門，於本劫本見計我及世間是常，如是一切盡入四見中。
 This Brahmin, a recluse, in this calamity has his original view of me and the world as it is, and everything in this way is absorbed into the four views.
我及世間是常，於此四見中無有能過。
 I and the world are eternal, and nothing can escape these four views.
唯有如來，知是見處，如是持、如是執，亦知報應。
 Only the Tathagata knows the place of seeing, upholds and clings to it in this way, and also knows the retribution.
如來所知，又復過是。
 As the Tathagata knows, it will be the same again.
雖知不著，以不著則得寂滅，知愛集、滅、味、過、出要，以平等觀無餘解脫，故名如來。
 Although we know that there is no attachment, we can achieve tranquility through non-attachment. We know the essence of the collection, cessation, taste, passing, and exit of love. We can see the remaining liberation with equality, so it is called Tathagata.
是名餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。
 This name is the profound and subtle light of the Dharma, which enables the sage disciples to truly and equally praise the Tathagata.
復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。
 There is more than enough profound and subtle light of the Dharma, allowing the sage disciples to truly and equally praise the Tathagata.
何等法是？
 What kind of law is it?
諸沙門婆羅門於本劫本見起論言：
 The remonstrances and brahmins of the ascetics and brahmans in this kalpa have said:
我及世間亦常亦無常。
 I and the world are both permanent and impermanent.
諸沙門婆羅門，因此於本劫本見計我及世間半常半無常，於四見中無有能過。
 All recluses and brahmins, therefore, in this calamity, the original view of me and the world is semi-permanent and semi-impermanent, and there is nothing that can be surpassed among the four views.
或有[1]是時，此劫始成，有餘眾生福盡、命盡、行盡，從光音命終，生空梵宮中，便於彼處生愛著心，復願餘眾生共生此處。
 Perhaps [1] at this time, this kalpa has begun, and the remaining living beings have exhausted their blessings, life, and deeds. They have ended their lives from the sound of light and are reborn in the empty Brahma Palace. It is convenient for the loving heart to arise there, and I hope that the remaining living beings will live here together. at.
此眾生既生愛著願已，復有餘眾生命行福盡，於光音命終，來生此空梵宮中。
 Since these sentient beings are born to love and make vows, there will be remaining sentient beings whose lives have exhausted their blessings, died in the light and sound, and will be reborn in this empty Brahma palace in the next life.
其先生眾生便作是念：
 All sentient beings will think this:
我於此處是梵大梵。
 I am Brahman here.
我自然有，無能造我者。
 I naturally exist, and no one can create me.
我盡知諸義、典千世界，於中自在最為尊貴，能為變化微妙第一。
 I know all the meanings and all the worlds, among which freedom is the most noble, and I can be the most subtle in change.
為眾生父，我獨先有，餘眾生後來，後來眾生我所化成。
 As the father of all living beings, I alone existed first, and all other living beings came later, and all subsequent living beings were transformed by me.
其後眾生復作是念：
 Afterwards, all sentient beings thought again:
彼是大梵。
 He is Brahma.
彼能自造，無造彼者。
 He can create it himself; no one can create it.
盡知諸義、典千世界，於中自在最為尊貴，能為變化微妙第一。
 Knowing all the meanings and interpreting thousands of worlds, being at ease in them is the most noble, and the most subtle one can change.
為眾生父[2]母，彼獨先有，後有我等。
 As the father and mother of all living beings, they came first, and then we came.
我等眾生，彼所化成。
 We and other living beings were transformed by him.
彼梵眾生命行盡已來生此間，漸已長大，剃除鬚髮，出家被法服，修梵志行，入定意三昧。
 Those Brahma beings who have exhausted their life and conduct have already been reborn here. They have gradually grown up, shaved off their beards and hair, become a monk, been subdued by the Dharma, cultivated the Brahma aspirations, and entered the Samadhi of concentrated mind.
隨三昧心自識本生，便作是言：
 Following the samadhi mind, he realizes his own life and says this:
彼大梵者、能自造作無造彼者，盡知諸義、典千世界，於中自在最為尊貴，能為變化微妙第一。
 That Great Brahma, who can create his own things without creating others, knows all the meanings, understands thousands of worlds, is the most noble in being at ease, and can be the first in subtle changes.
為眾生父，常住不變。
 As the father of all living beings, he abides and remains unchanged.
而彼梵化作我等，我等無常變易不得久住。
 And that Brahma transformed into us, and we are impermanent and changeable, and cannot last long.
是故當知，我及世間亦常亦無常，此實餘虛妄。
 Therefore, you should know that I and the world are also permanent and impermanent, and this reality is only false.
是謂初見。
 It's called meeting for the first time.
諸沙門婆羅門，因本劫本見起論亦常亦無常，於此四見中無有能過。
 All ascetics and Brahmins, because the original view of this calamity is both permanent and impermanent, there is no one who can surpass these four views.
或有眾生，喜戲笑懈怠，數數戲笑以自娛樂戲笑。
 There may be sentient beings who like to laugh and are lazy, so they count the number of jokes to entertain themselves.
娛樂時身體疲極，便自失意。
 When you are having fun, your body becomes exhausted and you become frustrated.
以失意故，便命終來生此間。
 If you are frustrated, you will end up reborn here.
漸已長大，剃除鬚髮，出家被法服，修梵志行，入定意三昧。
 As he grew older, he shaved off his beard and hair, became a monk, was enslaved by the Dharma, practiced Brahma, and entered Samadhi.
以三昧力自識本生，便作是言：
 Using the power of samadhi to realize his own life, he said this:
彼餘眾生不數數戲笑娛樂，常在彼處常住不變。
 The rest of the sentient beings there do not count themselves laughing and having fun, but they always abide there without change.
由我數數戲笑故，致此無常變易法。
 Because I am counting and joking, this is the law of impermanence and change.
是故知我及世間亦常亦無常，此實餘虛妄。
 Therefore, we know that I and the world are both permanent and impermanent. This reality is more than false.
是名第二見。
 It's the second meeting.
諸沙門婆羅門，因本劫本見起論：
 All recluses and brahmanas, arise from the original view of this calamity:
我及世間亦常亦無常。
 I and the world are both permanent and impermanent.
於此四見中無有能過。
 None of these four views can be surpassed.
或有眾生，展轉相視，相視已便自失意，由此命終來生此間。
 There may be sentient beings who turn around and look at each other. After looking at each other, they become frustrated and end up reborn here.
漸已長大，剃除鬚髮，出家被法服，修梵志行入定意三昧。
 As he grew up, he shaved off his beard and hair, became a monk and was enslaved by the Dharma, practiced Brahma and entered Samadhi of concentration.
以三昧力識本所生，便作是言：
 With the power of samadhi, he knows what is originally born, and he says this:
如彼眾生，以不展轉相視，不失意故，常住不變。
 Just like those sentient beings, they look at each other without turning around or losing sight of each other, and they remain unchanged.
由我等數數相視故便失意，致此無常變易法。
 Because we count each other and look at each other, we become frustrated, resulting in this impermanent change.
我以是知我及世間亦常亦無常，此實餘虛妄。
 This is how I know that I and the world are both permanent and impermanent. This reality is more than false.
是名第三見。
 It's called the third meeting.
諸沙門婆羅門，因本劫本見起論：
 All recluses and brahmanas, arise from the original view of this calamity:
我及世間亦常亦無常。
 I and the world are both permanent and impermanent.
於此四見中無有能過。
 None of these four views can be surpassed.
或有沙門婆羅門，捷疾相智。
 There may be some ascetics and Brahmins who are quick and wise.
善能觀察。
 Good at observation.
以捷疾相智。
 Wisdom comes from swiftness and quickness.
觀察已言。
 The observation has been made.
我及世間，亦常亦無常，此實餘虛妄。
 I and the world are both permanent and impermanent, and this reality is only false.
是名第四見。
 It is called the fourth view.
諸沙門婆羅門，因本劫本見起論：
 All recluses and brahmanas, arise from the original view of this calamity:
我及世間亦常亦無常。
 I and the world are both permanent and impermanent.
於此四見中無有能過。
 None of these four views can be surpassed.
諸沙門婆羅門，於本劫本見起論：
 All recluses and brahmins, in this calamity, the original view arises:
我及世間亦常亦無常，盡入四見中無有能過。
 I and the world are both permanent and impermanent, and nothing can be overcome within the four views.
唯佛能知此見處，如是持、如是執，亦知報應。
 Only the Buddha can know the place of this view, hold it in this way, hold on to it in this way, and also know the retribution.
如來所知，復過於是。
 As the Tathagata knows, this is no longer the case.
雖知不著，以不著則得寂滅，知[3]愛集、滅、味、過、出要，以平等觀無餘解脫，故名如來。
 Although we know that there is no attachment, we can achieve cessation through non-attachment. We know [3] the essence of the collection, cessation, taste, passing, and exit of love, and we can observe the non-remaining liberation with equality, so it is called Tathagata.
是名餘甚深微妙大法光明，使賢聖弟子讚歎如來。
 This is the profound and subtle light of the Dharma, which makes the sage disciples praise the Tathagata.
復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。
 There is more than enough profound and subtle light of the Dharma, allowing the sage disciples to truly and equally praise the Tathagata.
何等是法？
 What is the Dharma?
諸沙門婆羅門，於本劫本見起論：
 All recluses and brahmins, in this calamity, the original view arises:
我及世間有邊無邊。
 I and the world are boundless.
諸沙門婆羅門，因本劫本見起論：
 All recluses and brahmanas, arise from the original view of this calamity:
我及世間有邊無邊。
 I and the world are boundless.
於此四見中無有能過。
 None of these four views can be surpassed.
或有沙門婆羅門，種種方便入定意三昧，以三昧力觀世間起邊想，彼[4]作是說：
 There may be a Brahmin, a recluse, who enters the samadhi of concentration in various ways, and uses the power of samadhi to observe the world and think about it. He [4] said:
此世間有邊，是實餘虛妄。
 There is an edge in this world, which is reality and illusion.
所以者何？
 So what?
我以種種方便入定意三昧，以三昧力觀世間有邊，是故知世間有邊，此實餘虛妄。
 I use various methods to enter the samadhi of concentration, and use the power of samadhi to see that the world has edges. Therefore, I know that the world has edges. This reality is more than false.
是名初見。
 It's called first meeting.
諸沙門婆羅門，因本劫本見起論：
 All recluses and brahmanas, arise from the original view of this calamity:
我及世間有邊，於四見中無有能過。
 There is an edge between me and the world, and nothing among the four views can cross it.
或有沙門婆羅門，種種方便入定意三昧，以三昧力觀世間起無邊想。
 There may be some ascetics and Brahmins who enter the samadhi of concentration with all kinds of convenient methods, and use the power of samadhi to view the world and have boundless thoughts.
彼作是言：
 He said this:
世間無邊，此實餘虛妄。
 The world is boundless, and this reality is only false.
所以者何？
 So what?
我以種種方便入定意三昧，以三昧力觀世間無邊，是故知世間無邊，此實餘虛妄。
 I use various methods to enter the samadhi of concentration, and use the power of samadhi to see the boundlessness of the world. Therefore, I know that the world is boundless. This reality is more than false.
是名第二見。
 It's the second meeting.
諸沙門婆羅門，因本劫本見起論：
 All recluses and brahmanas, arise from the original view of this calamity:
我及世間無邊，於此四見中無有能過。
 I and the world are boundless, and there is nothing beyond these four views.
或有沙門婆羅門，種種方便入定意三昧，以三昧力觀世間，觀上方有邊、四方無邊。
 There may be ascetics and brahmans who enter the samadhi of concentration through all kinds of expedients. They use the power of samadhi to observe the world and see that there is a limit above and no limit in the four directions.
彼作是言：
 He said this:
世間有邊無邊，此實餘虛妄。
 The world is boundless, but this reality is only false.
所以者何？
 So what?
我以種種方便入定意三昧，以三昧力觀上方有邊、四方無邊。
 I use various methods to enter the samadhi of concentration, and use the power of samadhi to see that there is a limit above and that there is no limit in the four directions.
是故我知世間有邊無邊，此實餘虛妄。
 Therefore, I know that the world is boundless and boundless, but this reality is only false.
是名第三見。
 It's called the third meeting.
諸沙門婆羅門，因本劫本見起論：
 All recluses and brahmanas, arise from the original view of this calamity:
我及世間有邊無邊，於此四見中無有能過。
 I and the world are boundless and boundless, and nothing can go beyond these four views.
或有沙門婆羅門，有捷疾相智，善能觀察。
 There may be some ascetics and brahmins who are quick and wise and good at observation.
彼以捷疾相智觀察已言：
 He observed with quick wit and said:
我及世間非有邊非無邊，此實餘虛妄。
 I and the world are neither boundless nor boundless, this reality is only false.
是名第四見。
 It is called the fourth view.
諸沙門婆羅門，因本劫本見起論：
 All recluses and brahmanas, arise from the original view of this calamity:
我及世間非有邊非無邊，此實餘虛妄。
 I and the world are neither boundless nor boundless, this reality is only false.
於此四見中無有能過。
 None of these four views can be surpassed.
諸沙門婆羅門，於本劫本見起論：
 All recluses and brahmins, in this calamity, the original view arises:
我及世間有邊無邊，盡入四見中無有能過。
 I and the world are boundless, and there is nothing that can be passed through the four views.
唯佛能知此見處，如是持、如是執，亦知報應。
 Only the Buddha can know the place of this view, hold it in this way, hold on to it in this way, and also know the retribution.
如來所知又復過是，雖知不著，以不著則得寂滅，知[1]愛集、滅、味、過、出要，以平等觀無餘解脫，故名如[2]來。
 The Tathagata knows and has gone through this again. Although he knows that there is no attachment, he can achieve cessation through non-attachment. He knows the key points of [1] the collection, cessation, taste, passing, and exit of love, and sees the non-remaining liberation with the view of equality, so it is called [2] Tathagata.
復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。
 There is more than enough profound and subtle light of the Dharma, allowing the sage disciples to truly and equally praise the Tathagata.
何等是餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來？
 How is it that the remaining profound and subtle light of the Dharma enables the sage disciples to truly and equally praise the Tathagata?
諸沙門婆羅門，於本劫本見異問異答。
 All the ascetics and brahmins will have different questions and answers during this kalpa.
諸沙門婆羅門，因本劫本見異問異答，於此四見中無有能過。
 All recluses and brahmins have different questions and answers due to their original views in this calamity. None of them can surpass these four views.
或有沙門婆羅門，作如是論作如是見：
 There may be a recluse or brahmin who talks like this and sees like this:
我不知有善惡業報耶？
 I don’t know whether there are good or bad karma?
無善惡業報耶？
 No good or evil karma?
我不見不知故，若言有善惡業報、若言無善惡業報者。
 I don't know why. If I say there are good and evil karma, I won't say there is no good or evil karma.
世有沙門婆羅門，廣博多聞，聰明智慧，常樂閑靜，機辯精微，世所尊重。
 There is a Brahmin, a recluse in the world, who is knowledgeable, wise, always happy and quiet, and capable of subtle debates, and is respected by the world.
能以智慧，善分別諸見。
 Able to discern various views with wisdom and good ability.
設當問我諸見深妙義者，我不能答則有慚愧。
 If someone were to ask me about the profound and wonderful meaning of my views, I would be ashamed if I could not answer them.
我心懷恐怖，當以是答，以為歸依、為洲、為舍、為究竟道。
 I have fear in my heart, so I should answer this, thinking of refuge, island, equanimity, and the ultimate path.
若彼問者，當以是答：
 If he asks, he should answer this:
此事如是非也，此事實非也，此事異非也，此事非異非不異非也。
 This matter is right and wrong, this fact is wrong, this matter is different and wrong, this matter is neither different nor wrong, nor different and wrong.
是名初見。
 It's called first meeting.
諸沙門婆羅門，因此問異答異，於此四見中無有能過。
 All ascetics and brahmins, therefore, they ask different questions and give different answers. There is no one who can surpass these four views.
或有沙門婆羅門，作如是論作如是見：
 There may be a recluse or brahmin who talks like this and sees like this:
我不見不知為有他世耶？
 I don’t know if there is another life?
無他世耶？
 There is no other world?
世間有諸沙門婆羅門，以天眼及他心智，在遠處能見我，我若近猶不能見。
 There are recluses and brahmins in the world who can see me from a distance with their divine eyes and their minds, but they cannot see me if I are close.
如是人，能知有他世無他世，我不知不見有他世無他世。
 Such a person can know that there is another world and no other world. I don’t know that there is no other world and no other world.
若我說者，則為妄語。
 If I say so, it is a lie.
我畏妄語故，以為歸依、為洲、為舍、為究竟道。
 I am afraid of lying, so I consider it a refuge, an island, a place of equanimity, and the ultimate path.
彼設問者，當以是答：
 He who asks the question should answer this:
此事如是非也，此事實非也，此事異非也，此事非異非不異非也。
 This matter is right and wrong, this fact is wrong, this matter is different and wrong, this matter is neither different nor wrong, nor different and wrong.
是名第二見。
 It's the second meeting.
諸沙門婆羅門因此問異答異，於此四見中無有能過。
 The ascetics and brahmans therefore ask different questions and give different answers, and none of them can surpass these four views.
或有沙門婆羅門，作如是見作如是論：
 There may be some ascetics and brahmins who see and talk like this:
我不知不見何者善？
 I don't know what kind of good it is?
何者不善？
 What is not good?
我不知不見故，若言是善是不善，我則生愛。
 I don't know why, if I say it is good or bad, I will feel love.
從愛生恚，有愛有恚，則有受生。
 From love arises hatred, and when there is love and hatred, there is suffering.
我欲滅受、惡畏受故，以為歸依、以為洲、為舍、為究竟道。
 I want to destroy feelings, but hate and fear them, so I think of them as refuge, as an island, as equanimity, as the ultimate path.
彼設問者，當以是答：
 He who asks the question should answer this:
此事如是非也，此事實非也，此事異非也，此事非異非不異非也。
 This matter is right and wrong, this fact is wrong, this matter is different and wrong, this matter is neither different nor wrong, nor different and wrong.
是名第三見。
 It's called the third meeting.
諸沙門婆羅門，因此問異答異，於此四見中無有能過。
 All ascetics and brahmins, therefore, they ask different questions and give different answers. There is no one who can surpass these four views.
或有沙門婆羅門，愚冥闇鈍。
 There may be ascetics and brahmins who are foolish and dark.
愚冥闇鈍故，他有問者，便隨他言答：
 Because of his stupidity and dullness, he would answer the question as he asked:
此事如是非也，此事實非也，此事異非也，此事非異非不異非也。
 This matter is right and wrong, this fact is wrong, this matter is different and wrong, this matter is neither different nor wrong, nor different and wrong.
是名四見。
 It's called four views.
諸沙門婆羅門因此異問異答，於此四見中無有能過。
 The ascetics and brahmins therefore asked and answered questions in various ways, and none of them could surpass these four views.
諸有沙門婆羅門，於本劫本見異問異答，盡入四見中無有能過。
 There are ascetics and brahmans who, in this kalpa, have different views, questions, and answers, and they have entered into the four views and cannot overcome them.
唯佛能知此見處，如是持、如是執，亦知報應。
 Only the Buddha can know the place of this view, hold it in this way, hold on to it in this way, and also know the retribution.
如來所知復過於是，雖知不著，以不著則得寂滅，知受集、滅、味、過、出要，以平等觀無餘解脫，故名如來。
 The Tathagata knows more than this. Although he knows that there is no attachment, he can achieve cessation through non-attachment. He knows the key points of collection, cessation, taste, passing, and release of feelings. He can observe the peace of mind and be liberated without any residue, so he is called Tathagata.
是為甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。
 This is why the profound and subtle light of the Dharma enables the sage disciples to truly and equally praise the Tathagata.
復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。
 There is more than enough profound and subtle light of the Dharma, allowing the sage disciples to truly and equally praise the Tathagata.
何等是餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來？
 How is it that the remaining profound and subtle light of the Dharma enables the sage disciples to truly and equally praise the Tathagata?
諸沙門婆羅門，於本劫本見，謂無因而有此世間，彼盡入二見中。
 All recluses and brahmins, in this kalpa, have the original view that this world exists without cause, and they fall into two views.
諸沙門婆羅門，因本劫本見，無因而有此世間，於此二見中無有能過。
 All recluses and brahmins have this world due to their original views in this calamity. There is no reason to exist in this world, and there is no way to transcend these two views.
彼諸沙門婆羅門，以何因緣，於本劫本見，謂無因而有，於此二見中無有能過？
 What are the causes and conditions for those ascetics and brahmins to say that there is no cause of existence in this kalpa, and that nothing can go beyond these two views?
或有眾生，無想無受。
 There may be sentient beings who have no thoughts and no feelings.
若彼眾生起想，則便命終，來生世間。
 If those sentient beings think of it, they will die and be reborn in the next world.
漸以長大，剃除鬚髮，出家被法服，修梵志行，入定意三昧。
 Gradually, as he grows up, he shaves off his beard and hair, becomes a monk, is enslaved by the Dharma, practices Brahma, and enters Samadhi of concentrated mind.
以三昧力見本想生，便作是念：
 With the power of samadhi, when I see the original thought arising, I think as follows:
我本無有，想自然有，此是無因而有世間，此實餘虛妄。
 I don't exist at all, but I want to naturally exist. This is the world without cause, and this reality is only false.
是名初見。
 It's called first meeting.
諸沙門婆羅門，因本劫本見，謂無因而有，於此二見中無有能過。
 All recluses and brahmins, because of their original view of this calamity, say that there is no cause of existence, and nothing can go beyond these two views.
或有沙門婆羅門，有捷疾相智，善能觀察。
 There may be some ascetics and brahmins who are quick and wise and good at observation.
彼以捷疾相智觀察已，如是說：
 He observed with swiftness and wisdom, and said thus:
此世間無因而有，此實餘虛妄。
 There is no cause for existence in this world, and this reality is only illusion.
是名第二見。
 It's the second meeting.
諸沙門婆羅門，因本劫本見無因而有此世間，於此二[3]見中無有能過。
 All recluses and brahmins have this world because of their original views in this calamity, and there is no way they can surpass these two [3] views.
諸沙門婆羅門，於本劫本見無因而有，盡入二見中無有能過。
 All recluses and Brahmans, in this calamity, their original views have no origin, and they have fallen into the two views and there is no way to escape them.
唯佛能知此見處，乃至無餘解脫，故名如來，亦如上所說。
 Only the Buddha can know this point of view and achieve complete liberation, so he is called Tathagata, as mentioned above.
諸沙門婆羅門，於本劫本見中，無數種種隨意所說，彼盡入十八見中。
 All ascetics and brahmanas, in the original view of this calamity, said countless things at will, and they all fell into the eighteen views.
諸沙門婆羅門，因本劫本見，無數種種隨意所說，於此十八見。
 All recluses and brahmins, due to their original views in this calamity, have said countless kinds of things at will, and these are the eighteen views.
無有能過。
 No one can survive.
唯佛能知此見處，乃至無餘解脫故名如來，亦如上所說。
 Only the Buddha can know this place of view and achieve complete liberation, so he is called Tathagata, as mentioned above.
復有餘甚深微妙大法光明，唯有賢聖弟子能以此法讚歎如來。
 There is more profound and subtle Dharma light, and only the sage disciples can praise the Tathagata through this Dharma.
何等是甚深微妙大法光明，賢聖弟子能以此法讚歎如來？
 How profound and subtle is the light of the Dharma, how can sage disciples praise the Tathagata with this method?
諸沙門婆羅門，於末劫末見，無數種種隨意所說，彼盡入四十四見中。
 All ascetics and brahmins, in the last kalpa and the last view, say countless things at will, and they all fall into the forty-four views.
末劫末見種種無數隨意所說，於四十四見無有能過。
 At the end of the final tribulation, there are countless random things that can be said, but in the forty-fourth time, there is no way to overcome them.
諸沙門婆羅門，以何因緣，於末劫末見種種無數隨意所說，於四十四見無有能過？
 What is the reason for all the ascetics and brahmanas to see countless random things at the end of the last kalpa, but not to be able to overcome them at the forty-four views?
諸有沙門婆羅門於末劫末見有想論，謂想是我是世，盡入十六見中。
 At the end of the last kalpa, all the ascetics and brahmans saw the theory of thoughts, saying that this is the world that I am, and all of them are absorbed into the sixteen views.
於末劫末見有想論，謂[1]想是我是世，於十六見中無有能過。
 At the end of the final tribulation, there is a theory of seeing and thinking, saying [1] Thinking is the world that I am, and there is nothing I can do among the sixteen views.
諸沙門婆羅門，以何因緣，於末劫末見有想論，謂想是我是世，盡入十六見中無有能過？
 What is the reason for all the ascetics and brahmins to see and think about me at the end of the last kalpa, saying that this is my world, and that there is nothing I can do to pass through the sixteen views?
或有沙門婆羅門，作如是論：
 There may be some ascetics and brahmins who say this:
色是我、想是世，命終已我不復有，此實餘虛妄。
 Color is me, thought is the world, and I will no longer exist at the end of my life. This is only true and false.
是名初見。
 It's called first meeting.
諸沙門婆羅門，因末劫末見有想論，謂想是我是世，於十六見中無有能過。
 All ascetics and brahmins, because of the view theory at the end of the last kalpa, say that this is the world that I am, and there is nothing that can be surpassed in the sixteen views.
復有言：
 There is another saying:
非色是我、想是世，命終已我不復有，此實餘虛妄。
 It is not the form that is me, the thought is the world, and I will no longer exist at the end of my life. This reality is only false.
是名二見。
 It's called Ermei.
復有言：
 There is another saying:
有色無色是我、想是世，命終已我不復有，此實餘虛妄。
 Formless and formless, this is me, I think this is the world, I will no longer exist at the end of my life, this reality remains false.
是名三見。
 It’s called Sanjian.
復有言：
 There is another saying:
非有色非無色是我、想是世，命終已我不復有，此實餘虛妄。
 Neither form nor formlessness is me, this is the world I think about, and I will no longer exist after my life is over. This reality remains empty.
是名四見。
 It's called four views.
復有言：
 There is another saying:
我是有邊、想是世，命終已我不復有，此實餘虛妄。
 I am boundless, I think this is the world, but after my life ends, I will no longer exist. This reality remains false.
是名五見。
 It’s called the Five Views.
復有言：
 There is another saying:
我是無邊、想是世，命終已我不復有，此實餘虛妄。
 I am boundless, and I think this is the world. When my life ends, I will no longer exist. This reality remains false.
是名六見。
 It’s called Liu Jian.
復有言：
 There is another saying:
我有邊無邊、想是世，命終已我不復有，此實餘虛妄。
 I am boundless, thinking that this life will end and I will no longer exist. This reality is only false.
是名[2]七見。
 It is called [2] Seven Views.
復有言：
 There is another saying:
我非有邊非無邊、想是世，命終已我不復有，此實餘虛妄。
 I am neither boundless nor boundless. I think that this world will end and I will no longer exist. This reality is only false.
是名八見。
 It's called Eight Views.
復有言：
 There is another saying:
我一向樂、想是世，命終已我不復有，此實餘虛妄。
 I have always been happy and thought that this world will end and I will no longer exist. This reality is only false.
是名九見。
 It is called Jiujian.
復有言：
 There is another saying:
我一向苦、想是世，命終已我不復有，此實餘虛妄。
 I have always been miserable, thinking that in this world, my life will end and I will no longer exist. This reality is only false.
是名十見。
 It's called Shijian.
復有言：
 There is another saying:
苦樂是我、想是世，命終已我不復有，此實餘虛妄。
 Suffering and happiness are me, thoughts are this world, and I will no longer exist after my life is over. This reality remains false.
是名十一見。
 It’s called Eleven Sees.
復有言：
 There is another saying:
不苦不樂是我、想是世，命終已我不復有，此實餘虛妄。
 Neither suffering nor happiness is me, thinking about this world, I will no longer exist after my life is over, this reality remains false.
是名十二見。
 It is called Twelve Views.
復有言：
 There is another saying:
一想是我、想是世，命終已我不復有，此實餘虛妄。
 When I think about myself and this world, I will no longer exist after my life. This is true and false.
是名十三見。
 It’s called Thirteen Sees.
復有言：
 There is another saying:
若干想是我、想是世，命終已我不復有，此實餘虛妄。
 Many times I think that this is me and this world, but at the end of my life I will no longer exist. This is true and false.
是名十四見。
 It’s called the Fourteenth Seeing.
復有言：
 There is another saying:
少想是我、想是世，命終已我不復有，此實餘虛妄。
 Don’t think too much about me and this world. When my life ends, I will no longer exist. This reality is only false.
是名十五見。
 It's called Fifteen Sees.
復有言：
 There is another saying:
無量想是我、想是世，命終已我不復有，此實餘虛妄。
 I have countless thoughts about myself and this world, but at the end of my life, I will no longer exist. This is true and false.
是名十六見。
 It's called Sixteen Views.
諸沙門婆羅門，於末劫末見有想論，謂是我、想是世，於此十六見中無有能過。
 All recluses and brahmans, at the end of the last kalpa, have visions and theories, saying that this is me and that I think of this world. There is no one who can surpass these sixteen views.
唯佛能知此見處，乃至無餘解脫故名如來，亦如上所說。
 Only the Buddha can know this place of view and achieve complete liberation, so he is called Tathagata, as mentioned above.
復有餘甚深微妙大法光明，唯有賢聖弟子能以此法讚歎如來。
 There is more profound and subtle Dharma light, and only the sage disciples can praise the Tathagata through this Dharma.
何等是甚深微妙大法光明，賢聖弟子能以此法讚歎如來？
 How profound and subtle is the light of the Dharma, how can sage disciples praise the Tathagata with this method?
諸沙門婆羅門，於末劫末見有無想論，謂無想是我、是世，彼盡入八見中。
 At the end of the last kalpa, all ascetics and brahmans will see that there is no thought, saying that this is me and this world without thought, and they will fall into the eight views.
於末劫末見有無想論，謂無想是我是世，彼盡入八見中無有能過。
 At the end of the final kalpa, he talks about whether he has thoughts or not, saying that without thoughts, this is the world he is. He has entered the eight views and there is nothing he can do about it.
或有沙門婆羅門，作如是論：
 There may be some ascetics and brahmins who say this:
色是我、無想是世，命終已我不復有，此實餘虛妄。
 Form is me, thoughtlessness is the world, and I will no longer exist at the end of my life. This reality is only illusion.
是名初見。
 It's called first meeting.
諸沙門婆羅門，因末劫末見有無想論，謂無想是我是世，於此八見中無有能過。
 All ascetics and Brahmans, because they have seen at the end of the last kalpa the theory of whether there are thoughts or not, they say that this is my world without thoughts, and no one can surpass these eight views.
復有言：
 There is another saying:
非色是我、無想是世，命終已我不復有，此實餘虛妄。
 Non-form is me, non-conception is the world, and I will no longer exist at the end of my life. This reality remains empty.
是名二見。
 It's called Ermei.
復有言：
 There is another saying:
有色無色是我、無想是世，命終已我不復有，此實餘虛妄。
 Colorless and colorless is me, no thought is the world, and I will no longer exist at the end of my life. This reality remains empty.
是名三見。
 It’s called Sanjian.
復有言：
 There is another saying:
非有色非無色是我、無想是世，命終已我不復有，此實餘虛妄。
 Neither form nor formlessness is me, and the world without thought is mine. When life ends, I will no longer exist. This reality remains empty.
是名四見。
 It's called four views.
復有言：
 There is another saying:
我是有邊、無想是世，命終已我不復有，此實餘虛妄。
 I am boundless and have no thought of this world. When my life ends, I will no longer exist. This reality remains empty.
是名五見。
 It’s called the Five Views.
復有言：
 There is another saying:
我非是有邊、無想是世，命終已我不復有，此實餘虛妄。
 I am not boundless, I have no thought of this world, and I will no longer exist after my life is over. This reality remains empty.
是名六見。
 It’s called Liu Jian.
復有言：
 There is another saying:
我有邊無邊、無想是世，命終已我不復有，此實餘虛妄。
 I am boundless and have no thought of this world. When my life ends, I will no longer exist. This reality remains empty.
是名七見。
 It is called Qijian.
復有言：
 There is another saying:
我非有邊非無邊、無想是世，命終已我不復有，此實餘虛妄。
 I am neither boundless nor boundless, and I have no thought of this world. When my life ends, I will no longer exist. This reality remains empty.
是名八見。
 It’s called Eight Views.
諸沙門婆羅門，因末劫末見有無想論，謂無想是我是世，彼盡入八見中。
 All ascetics and Brahmans, because they see the existence and non-perception in the last kalpa, they say that this is the world without thought, and they all fall into the eight views.
唯佛能知此見處，乃至無餘解脫故名如來，亦如上所說。
 Only the Buddha can know this point of view and achieve complete liberation, so he is called Tathagata, as mentioned above.
復有餘甚深微妙大法光明，唯有賢聖弟子能以此法讚歎如來。
 There is more profound and subtle Dharma light, and only the sage disciples can praise the Tathagata through this Dharma.
何等是甚深微妙大法光明，賢聖弟子能以此法讚歎如來？
 How profound and subtle is the light of the Dharma, how can sage disciples praise the Tathagata with this method?
諸沙門婆羅門，因末劫末見，有非想非無想論，謂非想非無想是我是世，彼盡入八見中。
 All ascetics and Brahmans, because of the final view of the last kalpa, have the theory of neither perception nor non-perception, saying that neither perception nor non-perception is the world that I am, and they all fall into the eight views.
因末劫末見有非想非無想論，謂非想非無想是我是世，彼盡入八見中無有能過。
 Because at the end of the last tribulation, there is a theory of non-perception and non-perception, saying that I am the world with neither perception nor non-perception, and there is no way to escape from the eight views.
或有沙門婆羅門作如是論：
 Some ascetics and brahmins may say this:
色是我、非想非無想是世，命終已我不復有，此實餘虛妄。
 Form is me, neither thought nor non-thought is the world. At the end of my life, I will no longer exist. This reality remains empty.
是名初見。
 It's called first meeting.
諸沙門婆羅門因末劫末見有非想非無想論，謂非想非無想是我是世，於八見中無有能過。
 All the ascetics and brahmans hold the view that there is neither perception nor non-perception in the last kalpa, saying that this world is neither perception nor non-perception, and there is no one who can surpass the eight views.
復有言：
 There is another saying:
非色是我、非想非無想是世，命終已我不復有，此實餘虛妄。
 It is me who is neither color nor thought, and the world is neither thought nor non-thought. At the end of my life, I will no longer exist. This reality remains empty.
是名二見。
 It's called Ermei.
復有言：
 There is another saying:
有色無色是我、非想非無想是世，命終已我不復有，此實餘虛妄。
 Formless and colorless, this is me, neither thought nor thoughtlessness is the world. At the end of my life, I will no longer exist. This reality remains empty.
是名三見。
 It’s called Sanjian.
復有言：
 There is another saying:
非有色非無色是我、非想非無想是世，命終已我不復有，此實餘虛妄。
 Neither form nor colorlessness is me, neither thought nor thoughtlessness is the world. At the end of my life, I will no longer exist. This reality remains empty.
是名四見。
 It's called four views.
復有言：
 There is another saying:
[1]我是有邊、非想非無想是世，命終已我不復有，此實餘虛妄。
 [1] I am boundless, and this world is neither thought nor thoughtless. At the end of my life, I will no longer exist. This reality remains empty.
是名五見。
 It’s called the Five Views.
復有言：
 There is another saying:
我非是有邊、非想非無想是世，命終已我不復有，此實餘虛妄。
 I am not boundless, I am neither imagining nor imagining this world. When my life ends, I will no longer exist. This reality remains empty.
是名六見。
 It’s called Liu Jian.
復有言：
 There is another saying:
我有邊無邊、非想非無想是世，命終已我不復有，此實餘虛妄。
 I have no bounds, and this world is neither thought nor thoughtless. At the end of my life, I will no longer exist. This reality remains empty.
是名七見。
 It is called Qijian.
復有言：
 There is another saying:
我非有邊非無邊、非想非無想是世，命終已我不復有，此實餘虛妄。
 I am neither boundless nor boundless, I am neither imaginary nor imaginary. This is the world. When my life ends, I will no longer exist. This reality remains empty.
是名八見。
 It’s called Eight Views.
諸沙門婆羅門因末劫末見有非想非無想論，謂非想非無想是我是世，彼盡入八見中無有能過。
 All ascetics and brahmans, because of their final calamity, have seen that there is neither perception nor non-perception, saying that this world is neither perception nor non-perception, and they have entered the eight views and there is no way to go beyond it.
唯佛能知此見處，乃至無餘解脫故名如來，亦如上所說。
 Only the Buddha can know this point of view and achieve complete liberation, so he is called Tathagata, as mentioned above.
復有餘甚深微妙大法光明，唯有賢聖弟子能以此法讚歎如來。
 There is more profound and subtle Dharma light, and only the sage disciples can praise the Tathagata through this Dharma.
何等是甚深微妙大法光明，賢聖弟子能以此法讚歎如來？
 How profound and subtle is the light of the Dharma, how can sage disciples praise the Tathagata with this method?
諸沙門婆羅門因末劫末見有斷滅論，說眾生斷滅無餘，彼盡入七見中。
 All ascetics and brahmanas have the theory of annihilation due to the end of the final kalpa, saying that all living beings will be annihilated and there will be no remnants, and they will all enter the seven views.
因末劫末見有斷滅論，說眾生盡無餘，於七見中無有能過。
 Because there is a theory of cessation and annihilation of views at the end of the kalpa, it is said that all living beings are gone and no one can survive among the seven views.
諸沙門婆羅門，以何因緣，於末劫末見有斷滅論，說眾生斷滅無餘，於七見中無有能過？
 Brothers and sisters, Brahmins, for what reason do you think that at the end of the final kalpa, all living beings will be destroyed and there will be no remnants, and there will be no one who can surpass the seven views?
或有沙門婆羅門作如是論作如是見：
 There may be some ascetics and brahmins who comment and see this:
我身四大入，從父母生乳哺衣食長養摩捫擁護，然是無常必歸[2]磨滅，齊是我斷滅。
 The four major elements of my body are birthed by my parents, fed by my parents, fed by them, fed by them, raised by them, and supported by Mom and Dad. However, they are impermanent and will eventually disappear [2]. All of them are my annihilation.
是名初見。
 It's called first meeting.
諸沙門婆羅門因末劫末見有斷滅論，說眾生斷滅，於七見中無有能過。
 All ascetics and brahmins hold the theory of cessation and annihilation of views at the end of the last kalpa, saying that all living beings are annihilated and there is no way to overcome them among the seven views.
或有沙門婆羅門作是論：
 There may be some ascetics and brahmins who comment on this:
此不得名斷滅，我欲界天斷滅無[3]餘，齊是我斷滅。
 This has no name and is destroyed. My world of desire and heaven are destroyed, and there is nothing left. All of them are destroyed by me.
是名二見。
 It's called Ermei.
復有沙門婆羅門作是論：
 Another ascetic and a brahmin wrote this:
此不名斷滅，色界化身諸根具足斷滅，齊是謂我斷滅無餘。
 This nameless annihilation means that all the roots of the incarnation of the form realm are completely annihilated. This means that I am annihilated without any residue.
是名三見。
 It’s called Sanjian.
復有言：
 There is another saying:
此不名斷滅，無色空處斷滅，齊是謂我斷滅無餘。
 This nameless annihilation, the annihilation of the colorless space, means that I am annihilated without any residue.
是名四見。
 It's called four views.
復有言：
 There is another saying:
此不名斷滅，無色識處斷滅，齊是謂我斷滅無餘。
 This nameless cessation, the cessation of the formless consciousness, Qi means that I am annihilated without any residue.
是名五見。
 It’s called the Five Views.
復有言：
 There is another saying:
此不名斷滅，無色不用處斷滅，齊是謂我斷滅無餘。
 This nameless annihilation, colorless and useless annihilation, Qi means that I am annihilated without any residue.
是名六見。
 It’s called Liu Jian.
復有言：
 There is another saying:
此不名斷滅，無色非有想非無想處斷滅，齊是謂我斷滅無餘。
 This nameless annihilation, colorless, non-perceived and non-perceived place is annihilated. This means that I am annihilated without any residue.
是名七見。
 It is called Qijian.
諸沙門婆羅門，因此於末劫末見，言此眾生類斷滅無餘，於此七見中無有能過。
 All recluses and brahmins, therefore, in the last view of the last kalpa, they say that this species of living beings will be wiped out and no one will be left. There is no one who can surpass these seven views.
唯佛能知此見處，乃至無餘解脫故名如來，亦如上說。
 Only the Buddha can know this place of view and achieve complete liberation, so he is called Tathagata, as mentioned above.
復有餘甚深微妙大法光明，唯[4]有賢聖弟子能以此法讚歎如來。
 There is more profound and subtle light of the Dharma, and only[4] there are sage disciples who can praise the Tathagata through this method.
何等是甚深微妙大法光明，賢聖弟子能以此法讚歎如來？
 How profound and subtle is the light of the Dharma, how can sage disciples praise the Tathagata with this method?
諸沙門婆羅門因末劫末見，現在有泥洹論，說眾生現在有泥洹，彼盡入五見中。
 All ascetics and Brahmans have lost their views due to the last kalpa, and now they have Ni Huan theory, saying that all living beings now have Ni Huan, and they have all entered the five views.
因末劫末見說現在有泥洹，於五見中無有能過。
 Because the final view of the final tribulation says that there is now Ni Huan, there is nothing that can be passed among the five views.
諸沙門婆羅門，何因緣於末劫末見，說眾生現在有泥洹，於五見中無有能過？
 All recluses and brahmins, why do you say that all sentient beings are now trapped in the mud and that none of them can survive the five views due to the final view of the last calamity?
或有沙門婆羅門作是見作是論：
 There may be some ascetics and brahmins who have this view and this theory:
我盡現在五欲自恣，齊是我得現在涅槃。
 I indulge my five desires now, so that I can achieve nirvana now.
是名初見。
 It's called first meeting.
諸沙門婆羅門因末劫末見，謂我現世得涅槃，謂眾生現在有涅槃論，於五見中無有能過。
 All the ascetics and brahmans, because of the final view of the last kalpa, say that I have attained Nirvana in this world, and that all sentient beings now have Nirvana, and that none of them can surpass the five views.
復有諸沙門婆羅門作是說：
 There are also some ascetics and brahmins who say this:
此不名現在涅槃，復有現在涅槃微妙第一，汝所不知，獨我能知。
 This is not called present nirvana. There is now present nirvana. It is the subtlest and most subtle thing. You don’t know it, but I alone can know it.
如離欲惡不善法，有覺有觀離生喜樂，成就初禪行，齊是謂我得現在涅槃。
 If I abstain from desires and evil unwholesome dharmas, I have awareness and contemplation of the joy of detachment, and I have accomplished the first jhāna practice, this means that I have attained Nirvana now.
是名二見。
 It's called Ermei.
復有沙門婆羅門作如是說：
 Another ascetic and a brahmin said this:
此不名現在涅槃，復有現在涅槃微妙第一，汝所不知，獨我能知。
 This is not called present nirvana. There is now present nirvana. It is the subtlest and most subtle thing. You don’t know it, but I alone can know it.
如滅有覺觀，內淨信、一心，無覺無觀定生喜樂，成就二禪行，齊是謂我現在得涅槃。
 If there is awareness and contemplation in the cessation, with pure inner faith and single mind, without awareness and contemplation, joy will arise, and the two Zen practices will be accomplished. This means that I have now achieved Nirvana.
是名三見。
 It’s called Sanjian.
復有沙門婆羅門作是說：
 Another ascetic and a brahmin wrote:
此不名現在涅槃，復有現在涅槃微妙第一，汝所不知，獨我能知。
 This is not called present nirvana. There is now present nirvana. It is the subtlest and most subtle thing. You don’t know it, but I alone can know it.
如離喜、捨行、念、正智、身受樂，如諸聖人解捨念樂行，成就三禪行，齊是現在得涅槃。
 Such as the joy of separation, the practice of equanimity, mindfulness, correct wisdom, and the joy of the body, just like the saints who understand the joyful practice of equanimity, complete the three Zen practices, and now achieve Nirvana.
是名四見。
 It's called four views.
復有沙門婆羅門作是說：
 Another ascetic and a brahmin wrote:
此不名現在涅槃，復有現在涅槃微妙第一，汝所不知，獨我能知。
 This is not called present nirvana. There is now present nirvana. It is the subtlest and most subtle thing. You don’t know it, but I alone can know it.
如能斷樂斷苦先滅憂喜，不苦不樂、捨、念、[5]清淨，成就四禪行，齊是謂我現在得涅槃。
 If I can cut off joy and pain, first eliminate sorrow and joy, and achieve no pain, no joy, equanimity, mindfulness, [5] purity, and complete the four Zen practices, it means that I have now achieved Nirvana.
是名五見。
 It’s called the Five Views.
諸沙門婆羅門因末劫末見有現在涅槃論，於此五見中無有能過。
 All ascetics and brahmins have the theory of present Nirvana because of the final view of the final kalpa, and none of them can surpass these five views.
唯佛能知此見處，乃至無餘解脫故名如來，亦如上說。
 Only the Buddha can know this place of view and achieve complete liberation, so he is called Tathagata, as mentioned above.
是[6]諸沙門婆羅門因末劫末見，種種起見隨意所說，於此四十四見中無有能過。
 [6] All the ascetics and brahmanas have various opinions and say whatever they want due to the final view in the final kalpa. None of them can surpass these forty-four views.
唯佛能知此見處，乃至無餘解脫故名如來，亦如上說。
 Only the Buddha can know this place of view and achieve complete liberation, so he is called Tathagata, as mentioned above.
諸沙門婆羅門，因本劫本見末劫末見種種起見隨意所說，盡入此六十二見中。
 All recluses and Brahmans, whatever they wish to say due to their original views in this and the last kalpa, are incorporated into these sixty-two views.
因本劫本見末劫末見種種起見隨意所說，於六十二見中無有能過。
 Because in this kalpa, original view, and final kalpa, all kinds of views can be said at will, and none of the sixty-two views can be overcome.
唯佛能知此見處，乃至無餘解脫故名如來，亦如上說。
 Only the Buddha can know this place of view and achieve complete liberation, so he is called Tathagata, as mentioned above.
諸沙門婆羅門因於本劫本見有常論說我世間是常，諸沙門婆羅門於此生智，謂異信、異欲、異聞、異緣、異覺、異見、異定、異忍。
 The recluses and brahmans say that this world is permanent because of their original views in this calamity. The recluses and brahmins have wisdom in this life, saying that they have different beliefs, different desires, different hearings, different conditions, different perceptions, different views, different concentration, and different endurance.
因此生智，彼以布[7]施[8]則[9]得名[10]受，乃至現在涅槃亦復如是。
 Because of this, wisdom arises, and he gives [8] with cloth [7] and then [9] gets the name [10] receiving, and this is also the case even now in Nirvana.
諸沙門婆羅門生常論，世間是常，彼因受緣[11]受生愛，而不自覺知染著，於愛為愛所伏，乃至現在涅槃亦復如是。
 The ascetics and brahmans talk about the eternal nature of the world. They are born with love due to the conditions [11] and are unconsciously affected by it. They are overwhelmed by love, and even Nirvana is like this now.
諸沙門婆羅門因本劫本見言世間是常，彼緣觸故，若離觸緣而立論者無有是處，乃至現在涅槃亦復如是。
 The Brahmans and ascetics have seen and said that the world is always the same in this kalpa, and that it is due to the conditions of contact. There is no point in making an argument apart from the conditions of contact, and even the present Nirvana is no longer like this.
諸沙門婆羅門因本劫本見末劫末見各隨意所見說，盡入六十二見中；
 All the ascetics and brahmanas, because of their original views in this and the last kalpa, each saw and said whatever they wanted, and all entered into the sixty-two views;
各隨所見說，盡依在中無有能過。
 Everyone says whatever they see, and there is no way they can get past it.
如捕魚師，以[1]細網覆小池上，當知池中水性之類皆入網[2]內，無有避處。
 Just like a fisherman who covers a small pond with a fine net [1], he should know that all the water in the pond is caught in the net [2] and there is no place to escape.
諸沙門婆羅門亦如是，因本劫本見末劫末見種種所說，盡入六十二見中無有能過，是名六十二見。
 The same is true for all recluses and brahmins. Because all kinds of explanations have been said in this and the last kalpa, they have reached the sixty-two views and there is no way to go beyond them. This is called the sixty-two views.
此是煩惱結使，繫縛眾生，取於生老病死憂悲苦惱眾苦，聚集法不得解脫[3](非問分竟)。
 This is the knot of afflictions that binds all sentient beings and is caused by birth, old age, illness, death, sorrow, misery, and all kinds of sufferings. They gather together and cannot be liberated [3] (it is not a matter of fact).
舍利弗阿毘曇論卷第[4]二十
 Sāriputta Abhiṣṇāṇāṇāṇṭṭhāna [4]
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T1548 舍利弗阿毘曇論卷/篇章 二十一
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 21
舍利弗阿毘曇論卷第[5]二十一
 Sāriputta Abhiṣṇāṇāṇṭhāna, Volume [5] Twenty-one
姚秦[6]罽賓三藏曇摩耶舍共曇摩崛多[7]等譯
 Translated by Yao Qin[6] and others
攝相應分攝品[8]之一
 One of the corresponding sub-photographs [8]
一切攝非攝法當知，若立攝門便知：
 You should know that all photography is not photography. If you establish the photography door, you will know:
陰界入攝一切法、陰界入不攝一切法，陰界入如事攝一切法少[9]分、陰界入不攝一切法少分，自[10]性自性攝、自性非他性攝，自性繫於自性、自性非他性繫，亦攝非攝亦非攝非不攝。
 The netherworld enters and absorbs all dharmas, the netherworld enters and does not inhabit all dharmas, the netherworld enters Rushi and takes in all dharmas for a few [9] points, the netherworld enters and does not absorb all dharmas for a few points, and the self-nature and self-nature take in and self-nature The self-nature is tied to the self-nature, and the self-nature is not tied to the other-nature. It also takes and does not take, and neither takes nor does not take.
攝門者，謂苦諦繫法、非苦諦繫法，乃至道諦繫法、非道諦繫法，諸聖諦繫法、非諸聖諦繫法，根法、非根法，苦諦繫根法、非苦諦繫根法，乃至道諦繫根法、非道諦繫根法，諸聖諦繫根法、非諸聖諦繫根法，苦諦繫非根法、非苦諦繫非根法，乃至道諦繫非根法、非道諦繫非根法，諸聖諦繫非根法、非諸聖諦繫非根法。
 Those who take the door refer to the dharma of the truth of suffering and the dharma of non-suffering truths, and even the dharma of the truth of the path and the dharma of non-pathological truths. The root of Dharma and non-suffering truths are the root of Dharma, and even the root of Dharma is the truth of the Path. Root Dharma, even the truths of the Path are not the root Dharma, the truths that are not the Path are not the root Dharma, the Noble Truths are the non-root Dharma, the noble truths are not the Root Dharma.
眼入法、非眼入法，乃至意入法、非意入法，色入法、非色入法，乃至法入法、非法入法；
 Eyes enter the Dharma, non-eyes enter the Dharma, even the mind enters the Dharma, non-intention enters the Dharma, form enters the Dharma, non-form enters the Dharma, even the Dharma enters the Dharma, and the illegal enters the Dharma;
受法非受法、想法非想法、思法非思法、觸法非觸法、思惟法非思惟法、覺法非覺法、觀法非觀法、見法非見法、慧法非慧法、解脫法非解脫法；
 To feel is not a feeling, to think is not to think, to think is not to think, to touch is not to touch, to think is not to think, to be aware is not to be aware, to observe is not to observe, to see is not to see, to know is not to know, The method of liberation is not the method of liberation;
無貪法非無貪法、無瞋法非無瞋法、無癡法非無癡法、順信法非順信法、悔法非悔法、無悔法非無悔法、悅法非悅法、喜法非喜法、心進法非心進法、心除法非心除法、信法非信法、欲法非欲法、不放逸法非不放逸法、念法非念法、定法非定法、心捨法非心捨法、疑法非疑法、怖法非怖法；
 The Dharma without greed is not the Dharma without greed, the Dharma without aversion is not the Dharma without aversion, the Dharma without delusion is not the Dharma without delusion, the Dharma with obedience is not the Dharma with obedience, the Dharma with regrets is not the Dharma with regrets, the Dharma with no regrets is not the Dharma without regrets, the Dharma with joy is not the Dharma with joy. Dharma, rejoicing in the Dharma is not the Dharma of rejoicing, the Dharma that the mind enters is not the Dharma that the mind advances, the Dharma that is divided by the mind is not the Dharma that is divided by the mind, the Dharma that is believed in is not the Dharma that is believed in, the Dharma that is desired is not the Dharma that is desired, the Dharma that does not let go is not the Dharma that does not let go, the Dharma that is thought of is not the Dharma that is recited, The Dharma that is determined is not the Dharma that is settled, the Dharma that is abandoned by the mind is not the Dharma that is abandoned by the heart, the Dharma that is doubtful is not the Dharma that is doubtful, the Dharma that is feared is not the Dharma that is feared;
煩惱使法非煩惱使法、見使法非見使法、疑使法非疑使法、戒[11]道使法非戒[＊]道使法、愛使法非愛使法、瞋恚使法非瞋恚使法、嫉妬使法非嫉妬使法、慳惜使法非慳惜使法、無明使法非無明使法、憍慢使法非憍慢使法、掉使法非掉使法；
 The law of defilements is not the law of trouble, the law of seeing is not the law of seeing, the law of doubt is the law of doubt, the law of precepts [11] The law of Tao is not the law of precepts [*] The law of Tao, the law of love is not the law of love, and the law of anger and hatred The Dharma is not used by anger, the Dharma by jealousy, the Dharma by jealousy, the Dharma by thrift, the Dharma by ignorance, the Dharma by ignorance, the Dharma by arrogance, the Dharma by neglect. Law;
生法非生法、老法非老法、死法非死法、命法非命法、煩惱法非煩惱法；
 The law of life is not the law of life, the law of old age is not the law of old age, the law of death is not the law of death, the law of life is not the law of life, the law of trouble is not the law of trouble;
無想定法非無想定法、滅盡定法非滅盡定法、得果法非得果法、[12]戒法非戒法、[13]無戒法非無戒法、有漏身進法非有漏身進法、有漏身除法非有漏身除法；
 The Dharma without thought is not the Dharma without thought, the Dharma of cessation is not the Dharma of cessation, the Dharma of attaining the fruit is not the Dharma of attaining the fruit, [12] the Dharma of precepts is not the Dharma of precepts, [13] the Dharma of without precepts is not the Dharma of absence of precepts, the Dharma of entering the body with leakage is not the existence. There is a method of entering the body with a leakage body, and there is a method of dividing the body with a leakage body, but there is a method of dividing the body with a leakage body;
正語法非正語法、正業法非正業法、正命法非正命法、正身進法非正身進法、正身除法非正身除法、智緣盡法非智緣盡法、[14]非智緣盡法非[＊]非智緣盡法、決定法非決定法、法住法非法住法、緣法非緣法、空處法非空處法，乃至非想非非想法非非想非非[15]非想法。
 Right grammar is not right grammar, right action is not right action, right livelihood is not right livelihood, right body advancement is not right body advancement, right body division is not right body division, wisdom and connection are not the end of wisdom, [14] non-wisdom connection The ultimate dharma is not [*] the dharma that is the ultimate dharma of wisdom, the determinative dharma, the dharma that dwells in the dharma that is not the dharma that remains, the dharma that is conditioned is not the dharma that is conditioned, the dharma that is empty is not the dharma that is empty, and it is even neither thinking nor non-thinking nor thinking nor non- [15] Non-idea.
眼界法非眼界法，乃至法界法非法界法。
 The law of the horizon is not the law of the horizon, and even the law of the legal realm is not the law of the realm.
色陰法非色陰法，乃至識陰法非識陰法。
 The dharma of form is not the dharma of form, and even the dharma of consciousness is not the dharma of consciousness.
苦聖諦法非苦聖諦法，乃至道聖諦法非道聖諦法。
 The Dharma of the Noble Truth of Suffering is not the Dharma of the Noble Truth of Suffering, and even the Dharma of the Noble Truth of the Path is not the Dharma of the Noble Truth of the Path.
眼根法非眼根法，乃至已知根法非已知根法。
 The eye-faculty is not the eye-faculty, and even the known-faculty is not the known-faculty.
念覺法非念覺法，乃至捨覺法非捨覺法。
 The Dharma of Mindfulness Awakening is not the Dharma of Mindfulness Awakening, and even the Dharma of Equanimity Awakening is not the Dharma of Equanimity Awakening.
貪不善根法非貪不善根法，乃至癡不善根法非癡不善根法。
 The unwholesome root of greed is not the unwholesome root of greed, and even the unwholesome root of delusion is not the unwholesome root of delusion.
無貪善根法非無貪善根法，乃至無癡善根法非無癡善根法。
 The Dharma with the root of goodness without greed is not the Dharma with the root of goodness without greed, and even the Dharma with the root of goodness without delusion is not the Dharma with the root of goodness without delusion.
地大法非地大法，乃至風大法非風大法。
 The great law of earth is not the great law of earth, and even the great law of wind is not the great law of wind.
不殺生戒法非不殺生戒法，乃至不飲酒放逸處法非不飲酒放逸處法。
 The law of abstaining from killing is not the law of abstaining from killing, and even the law of abstaining from drinking alcohol is not the law of abstaining from drinking alcohol.
[16]色法非色法，乃至過去未來現在法非過去未來現在法。
 [16] Form is not material, and even the past, future, and present are not past, future, and present.
何謂苦諦繫法？
 What is the system of the truth of suffering?
除愛，餘非聖有為法，是名苦諦繫法。
 Apart from love, the rest is not the holy conditioned dharma, which is called the dharma of the truth of suffering.
何謂非苦諦繫法？
 What is the system of non-suffering truths?
愛及聖非聖無為法，是名非苦諦繫法。
 Love and the holy non-holy non-action dharma are called non-suffering truth system dharma.
何謂集諦繫法？
 What is the collection of truths?
愛，是名集諦繫法。
 Love is the dharma of the collection of truths.
何謂非集諦繫法？
 What is the non-collective truth system?
除愛，若餘法，是名非集諦繫法。
 Apart from love, if there is any remaining Dharma, this is called the Dharma of the non-collective truth system.
何謂滅諦繫法？
 What is the method of annihilation?
智緣盡，是名滅諦繫法。
 The end of wisdom is called the cessation of truth.
何謂非滅諦繫法？
 What is the system of non-annihilation truth?
除智緣盡，若餘法，是名非滅諦繫法。
 Except for the exhaustion of the conditions of wisdom, if there are any remaining dharmas, this is called the dharma of the non-extinction truth.
何謂道諦繫法？
 What is the system of Taoism and Truth?
八聖道，是名道諦繫法。
 The Eightfold Noble Path is the system of truth and truth.
何謂非道諦繫法？
 What is the non-Tao truth system?
除八聖道，若餘法，是名非道諦繫法。
 In addition to the Eightfold Noble Path, if there are any remaining dharmas, they are called dharmas that are not the system of truth and path.
何謂諸聖諦繫法？
 What is the system of all noble truths?
非聖有為法苦集滅道，是名諸聖諦繫法。
 The non-holy conditioned dharma is the path of suffering, which is called the dharma system of all holy truths.
何謂非諸聖諦繫法？
 What is the Dharma that is not based on the Noble Truths?
除苦集滅道，若餘聖法及非聖無為，是名非諸聖諦繫法。
 In addition to the path of suffering, if there are still holy dharma and non-holy inaction, this is called the dharma that is not the system of all noble truths.
何謂根法？
 What is root method?
非聖根及聖有為法，是名根法。
 It is not the holy root and the holy conditioned dharma, it is the name-root dharma.
何謂非根法？
 What is non-root method?
非聖非根及聖無為法，是名非根法。
 Non-holy non-root and holy unconditioned dharmas are called non-root dharmas.
何謂苦諦繫根法？
 What is the root method of the truth of suffering?
若根非聖，是名苦諦繫根法。
 If the root is not holy, this is called the root method of the truth of suffering.
何謂非苦諦繫根法？
 What is the root method of non-suffering truth?
若根聖，是名非苦諦繫根法。
 If the root is holy, this is called the root method of the non-suffering truth.
何謂集諦繫根法？
 What is the root method of gathering truths?
無集諦繫根法也。
 There is no root method for establishing truth.
何謂非集諦繫根法？
 What is the root method of non-collective truth?
一切根，是名非集諦繫根法。
 All roots are called non-collective truths.
何謂滅諦繫根法？
 What is the root method of annihilation?
無滅諦繫根法也。
 The truth of non-destruction is rooted in the Dharma.
何謂非滅諦繫根法？
 What is the root method of the non-extinction truth?
一切根，是名非滅諦繫根法。
 All roots are called the roots of the non-extinction truth.
何謂道諦繫根法？
 What is the root method of Taoism?
八聖道，是名道諦繫根法。
 The Eightfold Noble Path is the root of the truth.
何謂非道諦繫根法？
 What is the root method of non-Tao truth?
除八聖道，若餘根，是名非道諦繫根法。
 In addition to the Eightfold Noble Path, if there are still roots, this is called the root method of non-path truth.
何謂諸聖諦繫根法？
 What is the root method of all noble truths?
若非[1]繫根及餘八聖道，是名諸聖諦繫根法。
 If [1] is not tied to the root and the remaining Eightfold Noble Path, it is called the root method of all the noble truths.
何謂非諸聖諦繫根法？
 What is the non-rooted method of all noble truths?
除八聖道，若餘聖根，是名非諸聖諦繫根法。
 In addition to the Noble Eightfold Path, if there is still no holy root left, this is called the method that is not the root of all the noble truths.
何謂苦諦繫非根法？
 What is the non-root Dharma of the truth of suffering?
除愛，若餘非根法非根有為，是名苦諦繫非根法。
 Except for love, if the remaining non-root dharmas and conditioned dharma are not rooted, this is called the truth of suffering, which is based on non-root dharmas.
何謂非苦諦繫非根法？
 What is the non-suffering truth and the non-root method?
愛及一切無為，是名非苦諦繫非根法。
 Love and all inaction are called non-suffering truths.
何謂集諦繫非根法？
 What is the non-root method of the collection of truths?
愛，是名集諦繫非根法。
 Love is a non-root method of the collection of truths.
何謂非集諦繫非根法？
 What is non-collective truth and non-root method?
除愛若餘非根，是名非集諦繫非根法。
 Apart from love, if there is nothing left but non-root, this is called the non-rooted truth.
何謂滅諦繫非根法？
 What is the non-rooted dharma of the truth of annihilation?
智緣盡，是名滅諦繫非根法。
 The end of the connection of wisdom is called the non-rooted dharma of the cessation of truth.
何謂非滅諦繫非根法？
 What is the non-extinction truth and non-rooted dharma?
除智緣盡，若餘非根，是名非滅諦繫非根法。
 In addition to the exhaustion of the conditions of wisdom, if the remaining non-roots are not rooted, this is called the non-exterminating truth of non-rooted dharmas.
何謂道諦繫非根法？
 What is the non-root method of Taoism?
無道諦繫非根法也。
 The truth of no path is not the root method.
何謂非道諦繫非根法？
 What is non-Tao truth system and non-root method?
一切非根，是名非道諦繫非根法。
 All non-roots are called non-pathic truths and non-root dharmas.
何謂諸聖諦繫非根法？
 What is the non-rooted dharma of the Noble Truths?
若非聖非根苦集滅，是名諸聖諦繫非根法。
 If it is not a holy and non-rooted suffering, it is called the non-rooted dharma of all the noble truths.
何謂非諸聖諦繫非根法？
 What is non-noble truths and non-rooted dharma?
除苦集滅，若餘非根，是名非諸聖諦繫非根法。
 After eliminating the accumulation of suffering, if what remains is non-root, this is called the non-root system of non-noble truths.
何謂眼入法？
 What is the Dharma with eyes?
眼入，是名眼入法。
 Eye entry is the name of eye entry.
何謂非眼入法？
 What is non-eye-viewing Dharma?
除眼根，若餘法，是名非眼入法。
 In addition to the eye root, if there is any remaining dharma, it is called non-eye dharma.
耳鼻舌身意亦如是。
 The same goes for ears, nose, tongue, body and mind.
何謂色入法？
 What is color entry?
色界，是名色入法。
 The form realm is where name and form enter the Dharma.
何謂非色入法？
 What is non-material entry into the Dharma?
除色界，若餘法，是名非色入法。
 In addition to the form realm, if there is any remaining dharma, it is called the non-form entry dharma.
聲香味觸法入亦如是。
 The same goes for sounds, fragrances, and dharma.
何謂受法？
 What is tonglen?
若意所受，是名受法。
 If you feel what you are receiving, this is called receiving.
何謂非受法？
 What is non-tongue dharma?
除受，若餘法，是名非受法。
 In addition to feeling, if there is any remaining dharma, it is called non-feeling dharma.
何謂想法？
 What is an idea?
若想憶想，是名想法。
 If you want to recall something, it is called an idea.
何謂非想法？
 What is a non-thought?
除想，若餘法，是名非想法。
 Except for thoughts, if there is still Dharma, it is called not thoughts.
何謂思法？
 What is thinking?
若思正思，是名思法。
 If you think about it properly, it is called thinking about the Dharma.
何謂非思法？
 What is non-thinking?
除思，若餘法，是名非思法。
 Apart from thinking, if there is still Dharma, it is called non-thinking Dharma.
何謂觸法？
 What is breaking the law?
六觸，是名觸法。
 The six touches are called the touch method.
何謂非觸法？
 What is non-violation of law?
除觸，若餘法，是名非觸法。
 In addition to contact, if there is a remaining method, it is called non-contact method.
何謂思惟法？
 What is the method of thinking?
若計挍分別籌量憶念，是名思惟法。
 If you think about it separately and remember it, this is called contemplating the Dharma.
何謂非思惟法？
 What is non-thinking method?
除思惟，若餘法，是名非思惟法。
 Apart from thinking, if there is any remaining dharma, it is called non-thinking dharma.
何謂覺法？
 What is Dharma awareness?
若覺憶想，是名覺法。
 If you think about it, it is called enlightenment.
何謂非覺法？
 What is non-awareness?
除覺，若餘法，是名非覺法。
 Apart from awareness, if there is any remaining dharma, it is called non-awareness dharma.
何謂觀法？
 What is Dharma contemplation?
若心行微行順行，是名觀法。
 If the mind moves slightly and smoothly, this is called contemplation.
何謂非觀法？
 What is non-contemplation?
除觀，若餘法，是名非觀法。
 Apart from contemplation, if there is any remaining method, it is called non-contemplation method.
何謂見法？
 What is seeing the Dharma?
見慧無癡見使戒[2]道使，是名見法。
 Seeing wisdom without delusion, seeing the precepts [2] Taoist, this is called seeing the Dharma.
何謂非見法？
 What is non-seeing Dharma?
除見，若餘法，是名非見法。
 In addition to seeing, if there is any remaining dharma, it is called non-seeing dharma.
慧法亦如是。
 The same is true for wisdom.
何謂解脫法？
 What is liberation?
若解脫、重解脫、究竟解脫，是名解脫法。
 If it is liberation, re-liberation, ultimate liberation, this is called the method of liberation.
何謂非解脫法？
 What is non-liberation?
除解脫法，若餘法，是名非解脫法。
 Except for the method of liberation, if there is any remaining method, it is called the method of non-liberation.
何謂無貪法？
 What is the Dharma without greed?
若法不希望，是名無貪法。
 If the Dharma is not desired, this is called not coveting the Dharma.
何謂非無貪法？
 What is the Dharma without greed?
除無貪，若餘法，是名非無貪法。
 In addition to the absence of greed, if there is a remaining Dharma, this is called the Dharma without greed.
何謂無恚法？
 What is the law of no guilt?
若無惱，是名無恚法。
 If there is no anger, this is called the Dharma without anger.
何謂非無恚法？
 What is the non-innocent method?
除無恚，若餘法，是名非無恚法。
 In addition to the absence of hatred, if there is a remaining method, this is called the method of not being without hatred.
何謂無癡法？
 What is the Dharma without delusion?
善見善慧無癡，是名無癡法。
 Good views, good wisdom, and no delusion are called the Dharma of no delusion.
何謂非無癡法？
 What is the Dharma that is not without delusion?
除無癡，若餘法，是名非無癡法。
 In addition to non-delusion, if there is a remaining method, it is called non-delusion method.
何謂順信[3]法？
 What is Shunxin[3] method?
善信信根順信，是名順信法。
 The root of good faith and faith is the law of obeying faith.
何謂非順信法？
 What is non-submissive law?
除順信，若餘法，是名非順信法。
 In addition to obedience and faith, if there is any remaining method, it is called non-obedience and faith.
何謂悔法？
 What is repentance?
於作非作處作非作已，若悔心燋熱，是名悔法。
 When you do something you didn't do in a place where you didn't do something you didn't do, if your heart is filled with regret, this is called regret.
何謂[4]無悔法？
 What is [4] no regrets?
除悔，若餘法，是名[＊]無悔法。
 In addition to regrets, if there is a remaining method, this is called [*] the method without regrets.
何謂[5]非悔法？
 What is [5] non-repentance?
於作非作處作非作已，若不悔、心不[A1]燋熱，是名非悔法。
 If you don't regret doing something you didn't do in a place where you didn't do it, and your heart is not [A1] hot, this is called the method of non-repentance.
何謂非無悔法？
 What is the no-regret method?
除非悔，若餘法，是名非無悔法。
 Unless there is regret, if there is any remaining method, this is called the method without regret.
何謂悅法？
 What is the joy of Dharma?
若心悅豫，是名悅法。
 If the mind is joyful, it is called joyful Dharma.
何謂非悅法？
 What is non-pleasant Dharma?
除悅法，若餘法，是名非悅法。
 In addition to the Dharma that is pleasing to the eye, if there is any remaining Dharma, it is called the Dharma that is not pleasing to the eye.
何謂喜法？
 What is happiness?
若喜踊躍、重踊躍、寂靜心歡，是名喜法。
 If you are happy with excitement, heavy excitement, silence and joy, this is called joy.
何謂非喜法？
 What is non-happy Dharma?
除喜法，若餘法，是名非喜法。
 In addition to the joyful dharma, if there are any remaining dharma, this is called non-happy dharma.
何謂心進法？
 What is the mind-based method?
若心發起、顯出、越度，是名心進法。
 If the mind arises, manifests, and transcends, it is called the method of mind advancement.
何謂非心進法？
 What is the non-mind approach?
除心進，若餘法，是名非心進法。
 In addition to the mental progress, if there is any remaining method, it is called the non-mind-based method.
何謂心除法？
 What is mental division?
若心樂、心調、心輕、心軟，是名心除法。
 If the mind is happy, the mind is attuned, the mind is light, and the mind is soft, this is called mind division.
何謂非心除法？
 What is non-mental division?
除心除，若餘法，是名非心除法。
 Eliminating the mind, if there is any remaining method, it is called the non-mind method.
何謂信法？
 What is faith in the Dharma?
若信入信，是名信法。
 If you believe in it, it is called faith in the Dharma.
何謂非信法？
 What is non-faith?
除信法，若餘法，是名非信法。
 Apart from belief in the Dharma, if there is any remaining Dharma, this is called non-belief in the Dharma.
何謂欲法？
 What is the Dharma of Desire?
若悕望欲作，是名欲法。
 If you are depressed and want to do something, this is called the law of desire.
何謂非欲法？
 What is non-desire dharma?
除欲，若餘法，是名非欲法。
 If desire is eliminated, if there is a remaining dharma, it is called a non-desire dharma.
何謂不放逸法？
 What is the law of not letting go?
若護心，是名不放逸法。
 If you protect your mind, this is called the Dharma of not letting go.
何謂非不放逸法？
 What does it mean to not let go of the law?
除不放逸，若餘法，是名非不放逸法。
 In addition to not letting go, if there is any remaining method, it is called the method of not letting go.
何謂念法？
 What is thought?
若念憶念，是名念法。
 If you think about it, it is called the method of thinking.
何謂非念法？
 What is non-thought method?
除念，若餘法，是名非念法。
 Apart from thoughts, if there is any remaining dharma, it is called non-thought dharma.
何謂定法？
 What is the law?
若一心，是名定法。
 If you are single-minded, it is called Dharma.
何謂非定法？
 What is non-statutory law?
除定，若餘法，是名非定法。
 In addition to concentration, if there is any remaining method, it is called non-constitutional method.
何謂心捨法？
 What is the Dharma of equanimity of mind?
若捨、勝捨、順捨、心無作、非受，是名心捨法。
 If it is equanimity, victorious equanimity, obedient equanimity, and the mind does not do anything and does not receive, this is called the method of equanimity of the mind.
何謂非心捨法？
 What is non-mind-giving Dharma?
除心捨，若餘法，是名非心捨法。
 Apart from the equanimity of the mind, if there is any remaining dharma, it is called the dharma that is not the equanimity of the mind.
何謂疑法？
 What is doubtful law?
若不到所斷煩惱處，是名疑法。
 If you do not reach the place where the troubles have been eliminated, it is called doubting the Dharma.
何謂非疑法？
 What is the non-suspicious method?
除疑，若餘法，是名非疑法。
 When doubts are eliminated, if there is any remaining method, it is called the method of non-doubt.
何謂怖法？
 What is the Dharma of Terror?
若驚畏，是名怖法。
 If you are frightened, this is called fear.
何謂非怖法？
 What is the non-terrible method?
除怖，若餘法，是名非怖法。
 To eliminate fear, if there is any remaining method, it is called the method of non-fear.
何謂煩惱使法？
 What is the use of troubles?
若十使，是名煩惱使法。
 If there are ten envoys, this is called the envoy of troubles.
何謂非煩惱使法？
 What does it mean to use Dharma without worries?
除十使，若餘法，是名非煩惱使法。
 Apart from the ten envoys, if there is any remaining method, it is called the method of non-afflicted envoys.
何謂見使法？
 What is the method of meeting envoys?
不善見、不善慧，若見使分見使，是名見使法。
 If there is unwholesome view and unwholesome wisdom, if the seeing is different from the seeing, this is called the seeing.
何謂非見使法？
 What does non-visual use of the law mean?
除見使，若餘法，是名非見使法。
 In addition to seeing the envoy, if there is any remaining method, it is called the non-seeing envoy method.
何謂疑使法？
 What is the doubting method?
如上說。
 As stated above.
何謂非疑使法？
 What is the non-suspicious method?
除疑使，若餘法，是名非疑使法。
 If there is a method that eliminates doubts, it is called the method of non-doubts.
何謂戒[＊]道使法？
 What is the precepts[*] Dao and Dharma?
不善見、不善慧，若戒[＊]道分戒[＊]道，是名戒[＊]道使法。
 If there is unwholesome view and unwholesome wisdom, if the precepts [*] path is separated from the precepts [*] path, this is called the precepts [*] path enacting the method.
何謂非戒[＊]道使法？
 What is the non-precept [*] Taoist method?
除戒[＊]道使，若餘法，是名非戒[＊]道使法。
 In addition to the precepts [*] Taoist method, if there is a remaining method, it is called the non-precepts [*] Taoist method.
何謂愛使法？
 What is the law of love?
欲染，是名愛使法。
 Desire is the method of love.
何謂非愛使法？
 What does it mean to use law without love?
除愛使，若餘法，是名非愛使法。
 Apart from the envoy of love, if there is any remaining method, it is called the method of non-envoy of love.
何謂瞋恚使法？
 What is the use of anger and hatred?
惱害，是名瞋恚使法。
 Annoyance is called anger and anger.
何謂非瞋恚使法？
 What does it mean to use the Dharma without anger?
除瞋恚使，若餘法，是名非瞋恚使法。
 In addition to anger and hatred, if there is a remaining method, it is called a non-anger and hatred method.
何謂嫉妬使法？
 What is jealousy?
若他得利養尊重恭[1]敬，於彼憎嫉、重憎嫉、究竟憎嫉，是名嫉妬使法。
 If he gains benefit, respects, respects, respects, and respects him, and he hates, hates, and ultimately hates him, this is called jealousy.
何謂非嫉妬使法？
 What does it mean to use the law without jealousy?
除嫉妬使，若餘法，是名非嫉妬使法。
 Except for envy, if there is any remaining method, it is called non-jealous envoy.
何謂慳惜使法？
 What does it mean to use the law sparingly?
若於[2]財物不施不與、心悋不捨，是名慳惜使法。
 If [2] you do not give away your property, and your heart is reluctant to part with it, this is called frugality.
何謂非慳惜使法？
 What does it mean to use the law sparingly?
除慳惜使，若餘法，是名非慳惜使法。
 In addition to being frugal and cherishing the envoys, if there is any remaining method, this is called the method of not being frugal and cherishing the envoys.
何謂無明使法？
 What is ignorance?
癡不善根，是名無明使法。
 The root of ignorance is unwholesome, which is called ignorance.
何謂非無明使法？
 What does it mean to use Dharma without ignorance?
除無明使法，若餘法，是名非無明使法。
 In addition to the Dharma of ignorance, if there is any remaining Dharma, it is called the Dharma of non-ignorance.
何謂憍慢使法？
 What does it mean to use the law arrogantly?
若以[3]慢自高，是名憍慢使法。
 If you use [3] arrogance to exalt yourself, it is called being arrogant and using the law.
何謂非憍慢使法？
 What does it mean to use the law without being arrogant?
除憍慢使，若餘法，是名非憍慢使法。
 In addition to the arrogant and arrogant method, if there is any remaining method, it is called the non-arrogant and arrogant method.
何謂掉使法？
 What is the law of transfer?
若掉、重掉、究竟掉、動、不定、奔逸、心不寂靜，是名掉使法。
 If it falls, falls heavily, falls ultimately, moves, is unstable, runs away, and the mind is not still, it is called falling away.
何謂非掉使法？
 What is the non-transfer method?
除掉使，若餘法，是名非掉使法。
 If you get rid of the envoy, if there is a remaining method, this is called the non-removing envoy method.
何謂生法？
 What is the law of life?
若陰起，是名生法。
 If the yin arises, this is the name of the law.
何謂非生法？
 What is non-life law?
除生，若餘法，是名非生法。
 In addition to birth, if there is any remaining method, it is called non-birth method.
何謂老法？
 What is the old method?
若陰衰，是名老法。
 If the yin is weak, it is called the old method.
何謂非老法？
 What is non-old method?
除老，若餘法，是名非老法。
 To eliminate old age, if there is any remaining method, it is called non-old method.
何謂死法？
 What is a way to die?
若陰壞，是名死法。
 If the yin is bad, it is called death.
何謂非死法？
 What is a non-death method?
除死，若餘法，是名非死法。
 In addition to death, if there is any remaining method, it is called non-death method.
何謂命法？
 What is destiny?
若眾生住，是名命法。
 If living beings live there, this is the law of naming.
何謂非命法？
 What is non-life law?
除命，若餘法，是名非命法。
 In addition to fate, if there is a remaining method, it is called non-destiny method.
何謂煩惱結法？
 What is the knotting method of troubles?
十結，是名煩惱結法。
 The ten knots are called trouble knots.
何謂非煩惱結法？
 What is the non-afflict knot method?
除結，若餘法，是名非煩惱結法。
 If the knot is removed, if there is any remaining method, it is called the method of non-afflicted knots.
何謂無想定法？
 What is the no-conception method?
若離果實天，若心心數法寂靜入定，是名無想定法。
 If you are away from the Fruit Heaven, if your mind is silent and enters concentration, this is called non-thinking concentration.
何謂非無想定法？
 What is the non-conceptual method?
除無想定，若餘法，是名非無想定法。
 Except for the concentration without thinking, if there is any remaining method, it is called the method of concentration without thinking.
何謂得果法？
 What is the method of achieving fruition?
若證果，是名得果法。
 If the result is achieved, it is called the method of obtaining the result.
何謂非得果法？
 What is the non-fruitful method?
除得果，若餘法，是名非得果法。
 In addition to obtaining the fruit, if there is any remaining method, it is called the non-fruit method.
何謂滅盡定法？
 What is the law of annihilation?
若離非想非非想處，若心心數法寂靜出世法，是名滅盡定法。
 If you are away from the place of neither thinking nor non-thinking, if the number of dharmas in your mind is peaceful and transcendental, this is called the cessation of cessation.
何謂非滅盡定法？
 What is the law of non-annihilation?
除滅盡定，若餘法，是名非滅盡定法。
 If the samadhi of annihilation is eliminated, if there is any remaining dharma, this is called the samatha of non-annihilation.
何謂非戒法？
 What are non-precepts?
七種非戒，是名非戒法。
 The seven kinds of non-precepts are called non-precepts.
何謂無戒法？
 What is no precepts?
除非戒法，若餘法，是名無戒法。
 Except for the precepts, if there are any remaining dharma, it is called no precepts.
何謂戒法？
 What are precepts?
七種戒，是名戒法。
 The seven kinds of precepts are called precepts.
何謂無戒法？
 What is no precepts?
除戒，若餘法，是名無戒法。
 In addition to the precepts, if there is any remaining dharma, it is called a dharma without precepts.
何謂有漏身進法？
 What does it mean to enter the Dharma with leakage body?
若以有漏身發起、顯出、越度，是名有漏身進法。
 If it is initiated, revealed, and transcended by the leakage body, it is called the advancement of the leakage body.
何謂非有漏身進法？
 What does it mean to enter the Dharma without leaking the body?
除有漏身進，若餘法，是名非有漏身進法。
 Except for the body with leakage entering, if there is any remaining method, this is called the method without the body with leakage entering.
何謂有漏身除法？
 What is the method of eliminating the missing body?
若有漏身樂、身調、身輕、身軟、身除，是名有漏身除法。
 If there is leakage of body happiness, body tune, body lightness, body softness, and body elimination, this is called the method of leakage of body elimination.
何謂非有漏身除法？
 What is the method of eliminating the body without leakage?
除有漏身除，若餘法，是名非有漏身除法。
 Except for the elimination of the body with leakage, if there is any remaining method, this is called the method of elimination of the body without leakage.
何謂正語法？
 What is formal grammar?
若[4]法於口四過遠離、不樂，守護攝行，是名正語法。
 If [4] the Dharma is far away from the four passages of the mouth and is unhappy, guarding and guiding the conduct, this is called correct grammar.
何謂非正語法？
 What is informal grammar?
除[5]正語，若餘法，是名非正語法。
 In addition to [5] correct speech, if there is any remaining method, it is called non-correct grammar.
何謂正業法？
 What is right dharma?
若身三惡遠離、不樂，守護攝行，是名正業法。
 If the three evils of the body are far away and unhappy, guarding and taking action, this is called the right karma.
何謂非正業法？
 What is non-righteous dharma?
除正業，若餘法，是名非正業法。
 In addition to the right karma, if there is any remaining dharma, it is called non-righteous dharma.
何謂正命法？
 What is Right Livelihood?
除身口惡行，若餘邪命不作不樂，守護攝行，是名正命法。
 In addition to the evil deeds of the body and speech, if the remaining evil deeds are not fulfilled and unhappy, guarding and controlling the deeds is called correct livelihood.
何謂非正命法？
 What is non-right livelihood?
除正命，若餘法，是名非正命法。
 Apart from Right Livelihood, if there is any remaining Dharma, it is called Non-Right Livelihood.
何謂正身進法？
 What does it mean to rectify your body and advance the Dharma?
若無漏身發起、顯出、越度，是名正身進法。
 If there is no outflow of the body, it is called the method of rectifying the body and advancing.
何謂非正身進法？
 What does it mean to enter the Dharma without upright body?
除正身進，若餘法，是名非正身進法。
 In addition to the correct body advancement, if there is any remaining method, it is called the non-correct body advancement method.
何謂正身除法？
 What is body-correcting method?
無漏身樂、身調、身輕、身軟、身除，是名正身除法。
 There is no leakage of body happiness, body harmony, body lightness, body softness, and body elimination. This is called the method of rectifying the body.
何謂非正身除法？
 What is non-right body division?
除正身除，若餘法，是名非正身除法。
 In addition to the method of eliminating the body, if there is any remaining method, it is called the method of eliminating the body that is not correct.
何謂智緣盡法？
 What is the method of extinguishing wisdom?
若諸因盡無餘，是名智緣盡法。
 If all causes are exhausted and nothing remains, this is called the method of exhaustion of wisdom and conditions.
何謂無智緣盡法？
 What does it mean to end the Dharma without wisdom?
除智緣盡，若餘法，是名無智緣盡法。
 Except for the cessation of wisdom conditions, if there is any remaining dharma, this is called the dharma without the cessation of wisdom conditions.
何謂非智緣盡法？
 What is the non-intelligence-based method?
若有為法眾緣不會，是名非智緣盡法。
 If there is a dharma that does not have all the connections, it is called a dharma that is not bound by wisdom.
何謂非非智緣盡法？
 What is the non-non-wisdom-related dharma?
除非智緣盡，若餘法，是名非非智緣盡法。
 Unless the conditions of wisdom are exhausted, if there is a remaining dharma, this is called the dharma of non-wisdom conditions being exhausted.
何謂決定法？
 What is decision-making?
若法畢定，是名決定法。
 If the law is finalized, it is called the determined law.
何謂非決定法？
 What is non-deterministic method?
除決定，若餘法，是名非決定法。
 In addition to decisions, if there is any remaining method, it is called non-determinative method.
何謂法住法？
 What is Dharma?
除緣如爾，若餘法如爾不變不異、非異物、常法實法、法住法定非緣，是名法住法。
 Except for the conditions like you, if the remaining dharma is like you, it is unchanged, not a foreign object, a constant law and a real law, and the dharma abides by laws and non-conditions. This is called the dharma abiding by the law.
何謂非法住法？
 What is illegal living law?
除法住法，若餘法，是名非法住法。
 In addition to the Dharma, if there is a remaining Dharma, it is called illegal Dharma.
何謂緣法？
 What is fate?
若緣如爾，是名緣法。
 If the fate is like this, it is called the fate method.
何謂非緣法？
 What is non-conditional dharma?
除緣，若餘法，是名非緣法。
 If conditions are removed and there are remaining dharmas, they are called non-conditioned dharmas.
何謂空處法？
 What is the method of empty space?
空處二種，或有為、或無為。
 There are two types of emptiness, either action or inaction.
何謂有為空處？
 What is the empty space?
若空處定、空處生。
 If emptiness is concentrated, emptiness arises.
何謂空處定？
 What is emptiness?
若比丘離一切色想、滅瞋恚想、不思惟若干想，成就無邊空處行，是名空處定。
 If a bhikkhu is free from all thoughts of color, eliminates thoughts of anger and anger, and does not think about a few thoughts, and achieves the practice of boundless space, this is called the concentration of space.
何謂空處生？
 What does it mean to be born in an empty place?
若定親近多修學已，空處天上受四種我分受想行識，是名空處生。
 If you practice and practice a lot, you will be able to experience the four kinds of self-participation, thoughts, and awareness in the sky. This is called the birth of space.
如是空處定、空處生，是名有為空處。
 Such emptiness is concentrated and emptiness arises. This is called the emptiness of existence.
何謂無為空處？
 What is the void of nothingness?
若以智斷空處，是名無為空處。
 If we use wisdom to judge the emptiness, it is called the emptiness of nothingness.
識處、不用處、非想非非想處亦如是。
 The same is true for the place of consciousness, the place of no use, and the place of neither thought nor non-perception.
何謂眼界法？
 What is the vision method?
眼入，是名眼界法。
 Eye entry is called the method of vision.
何謂非眼界法？
 What is the non-vision method?
除眼界，若餘法，是名非眼界法。
 In addition to vision, if there is any remaining method, it is called non-vision method.
乃至意識界亦如是。
 The same is true even in the realm of consciousness.
何謂色陰法？
 What is the color-yin method?
若十色入及法入色，是名色陰法。
 If the ten forms enter and the dharma enters the form, it is called the yin dharma of form.
何謂非色陰法？
 What is the non-material Yin method?
除色陰，若餘法，是名非色陰法。
 In addition to the color-yin, if there is a remaining method, it is called the non-color-yin method.
何謂受陰法？
 What is the method of receiving Yin?
若六受，是名受陰法。
 If there are six feelings, this is called the Yin method of feeling.
何謂非受陰法？
 What is non-receptive method?
除受[6]陰，若餘法，是名非受陰法。
 In addition to receiving [6] yin, if the remaining method is called non-receiving yin method.
何謂想陰法？
 What is thinking about Yin?
若六想，是名想陰法。
 If you think about it six times, it is called thinking about Yin Dharma.
何謂非想陰法？
 What is non-thinking Yin method?
除想陰法，若餘法，是名非想陰法。
 In addition to thinking about Yin Dharma, if there is any remaining Dharma, it is called non-thinking Yin Dharma.
何謂行陰法？
 What is the yin method?
六思，是名行陰法。
 Six thoughts, this is called Yin method.
何謂非行陰法？
 What is non-yin method?
除行陰，若餘法，是名非行陰法。
 In addition to the Yin-moving method, if there is any remaining method, it is called the non-Yin-moving method.
何謂識陰法？
 What is the method of knowing Yin?
六識，是名識陰法。
 The six consciousnesses are called the Yin Dharma of consciousness.
何謂非識陰法？
 What is non-consciousness Yin Dharma?
除識陰，若餘法，是名非識陰法。
 In addition to the consciousness yin, if there is a remaining dharma, it is called non-consciousness yin dharma.
何謂苦聖諦法？
 What is the Noble Truth of Suffering?
八苦，是名苦聖諦法。
 The Eight Sufferings are called the Noble Truth of Suffering.
何謂非苦聖諦法？
 What is the Noble Truth of Non-Suffering?
除苦聖諦，若餘法，是名非苦聖諦法。
 If the Noble Truth of eliminating suffering is left behind, it is called the Noble Truth of non-suffering.
何謂集聖諦法？
 What is the method of gathering noble truths?
謂愛復有欲染喜樂，是名集聖諦法。
 It is said that love is once again tainted by desire and joy, this is the collection of noble truths.
何謂非集聖諦法？
 What is the non-collection of noble truths?
除集聖諦，若餘法，是名非集聖諦法。
 In addition to the collection of noble truths, if there is any remaining method, this is called the method of non-collection of noble truths.
何謂滅聖諦法？
 What is the Dharma of the Noble Truth of Annihilation?
愛離捨出解脫滅盡無餘，是名滅聖諦法。
 Love, abandonment, liberation, and cessation are all gone. This is called the noble truth of annihilation.
何謂非滅聖諦法？
 What is the non-destructive noble truth?
除滅聖諦，若餘法，是名非滅聖諦法。
 If the holy truth of annihilation remains, it is called the dharma of non-annihilation of the holy truth.
何謂道聖諦法？
 What is the Noble Truth of the Way?
八聖道，是名道聖諦法。
 The Eightfold Noble Path is the name of the Noble Truth.
何謂非道聖諦法？
 What is the non-Tao Noble Truth?
除八聖道，若餘法，是名非道聖諦法。
 Apart from the Eightfold Noble Path, if there is any remaining dharma, it is called the Dharma of the Noble Truth.
何謂眼根法？
 What is eye root method?
眼入，是名眼根法。
 Eye entry is the famous eye root method.
何謂非眼根法？
 What is the non-eye root method?
除眼根，若餘法，是名非眼根法。
 If there is any remaining method after removing the eye root, it is called non-eye root method.
耳鼻舌身根亦如是。
 The same is true for the ears, nose, tongue, and body roots.
何謂女根法？
 What is the female root method?
女身、女性、女相、女形，是名女根法。
 A female body, a female, a female appearance, and a female form are called female roots.
何謂非女根法？
 What is non-female root method?
除女根，若餘法，是名非女根法。
 If the female root is removed and the remaining method is left, it is called the non-female root method.
何謂男根法？
 What is the male root method?
男身、男性、男相、男形，是名男根法。
 The male body, the male, the male appearance, and the male shape are called male roots.
何謂非男根法？
 What is non-male origin method?
除男根，若餘法，是名非男根法。
 If the masculine root is removed and there is a remaining dharma, it is called a non-masculine dharma.
何謂命根法？
 What is the life root method?
若壽，是名命根法。
 If longevity, this is the name of life root method.
何謂非命根法？
 What is non-life-root method?
除命根，若餘法，是名非命根法。
 If the root of life is removed and there is a remaining dharma, it is called a dharma that is not the root of life.
何謂樂根法？
 What is the root method?
受陰中樂根，是名樂根法。
 The root of happiness in the negative state is called the method of happiness.
何謂非樂根法？
 What is non-lucky root method?
除樂根，若餘法，是名非樂根法。
 If the root of happiness is removed and there is a remaining dharma, it is called a dharma without the root of happiness.
苦根、憂根、[1]喜根、捨根亦如是。
 The same is true for the root of bitterness, the root of worry, [1] the root of joy, and the root of equanimity.
何謂意根法？
 What is the mind-root method?
意入，是名意根法。
 Intention is called the root method of intention.
何謂非意根法？
 What is non-intentional root method?
除意根，若餘法，是名非意根法。
 If the root of intention is removed and there is a remaining dharma, it is called a dharma without the root of intention.
何謂信根法？
 What is the faith root method?
聖信聖順信[2]信根，是名信根法。
 Shengxin Shengshunxin [2] The root of faith is called the root of faith method.
何謂非信根法？
 What is non-faith-based method?
除信根，若餘法，是名非信根法。
 Apart from the root of faith, if there is any remaining dharma, it is called the dharma without the root of faith.
何謂進根法？
 What is root penetration method?
聖心進、正身進進根，是名進根法。
 The holy heart enters and the body upright enters the roots. This is called the method of entering the roots.
何謂非進根法？
 What is the non-root method?
除進根，若餘法，是名非進根法。
 In addition to the root-promoting method, if there is any remaining method, it is called the non-root-promoting method.
何謂念根法？
 What is the mindfulness method?
聖念念根，是名念根法。
 The root of holy thoughts is called the method of thinking of the root.
何謂非念根法？
 What is the method of non-mindfulness?
除念根，若餘法，是名非念根法。
 In addition to the root of thought, if there is any remaining dharma, it is called the dharma without the root of thought.
何謂定根法？
 What is the root method?
聖定根法，是名定根法。
 The Holy Dingfa is called Dingfa.
何謂非定根法？
 What is the non-determined root method?
除定根，若餘法，是名非定根法。
 In addition to the fixed root, if there is any remaining method, it is called the non-fixed root method.
何謂慧根法？
 What is the wisdom root method?
聖見聖慧聖無癡[3]根，是名慧根法。
 The root of holy seeing, holy wisdom, and holy non-delusion[3] is the famous wisdom root.
何謂非慧根法？
 What is non-wisdom root method?
除慧根，若餘法，是名非慧根法。
 If the root of wisdom is removed and there is any remaining dharma, it is called the dharma without the root of wisdom.
何謂未知欲知根法？
 What is the root of the unknown desire to know?
[4]堅信堅法人，聖無漏法非根得名根，謂想思等分，是名未知欲知根法。
 [4] For those who firmly believe in the Dharma, the holy and flawless Dharma is called the root.
何謂非未知欲知根法？
 What is the non-unknown root of desire to know?
除未知欲知[5]根，若餘法，是名非未知欲知根法。
 Except for the root of unknown desire to know [5], if there is any remaining dharma, it is called the root of non-unknown desire to know.
知根、知已根亦如是。
 The same is true for knowing one's roots and knowing one's own roots.
何謂念覺法？
 What is the method of mindfulness?
聖念覺，是名念覺法。
 Holy Thought Enlightenment is called the Thought Enlightenment Dharma.
何謂非念覺法？
 What is non-thought awareness?
除念覺，若餘法，是名非念覺法。
 Apart from mindfulness, if there is any remaining dharma, it is called non-mindfulness dharma.
何謂擇法覺法？
 What does it mean to choose Dharma and realize Dharma?
聖見聖慧聖無癡擇法覺，是名擇法覺法。
 The Holy See, the Holy Wisdom, the Holy No-Delusion choose the Dharma and awaken it. This is called the Dharma Enlightenment.
何謂非擇法覺法？
 What is non-choosing Dharma awareness?
除擇法覺，若[6]餘法，是名非擇法覺法。
 Except for Dharma-enlightenment, if [6] the remaining Dharma is called non-Dharma-enlightenment.
何謂進覺法？
 What is the method of enlightenment?
聖心進[7]正身進覺，是名進覺法。
 The Sacred Heart enters [7] The body becomes enlightened, which is called the method of entering enlightenment.
何謂非進覺法？
 What is the non-enlightenment method?
除進覺，若餘法，是名非進覺法。
 In addition to the enlightenment, if there is any remaining method, it is called the non-enlightenment method.
何謂喜覺法？
 What is the Dharma of Joyful Enlightenment?
聖喜喜覺，是名喜覺法。
 The Holy Joy and Joy is called the Dhamma of Joy and Joy.
何謂非喜覺法？
 What is non-happy awakening method?
除喜覺，若餘法，是名非喜覺法。
 In addition to joyful awakening, if there is any remaining dharma, it is called non-happy awakening.
何謂除覺法？
 What is the method of eliminating awakening?
聖心除除覺，是名除覺法。
 The Holy Heart eliminates enlightenment, which is called the method of eliminating enlightenment.
何謂非除覺法？
 What is non-awareness?
除除覺，若餘法，是名非除覺法。
 In addition to the awakening, if there is a remaining method, it is called the non-awareness method.
何謂定覺法？
 What is the method of concentration?
聖定定覺，是名定覺法。
 Holy concentration and concentration is the method of concentration and awakening.
何謂非定覺法？
 What is non-settled awareness?
除定覺，若餘法，是名非定覺法。
 Apart from concentration, if there are any remaining dharmas, they are called non-samadhi dharmas.
何謂捨覺法？
 What is the Dharma of equanimity?
聖心捨捨覺，是名捨覺法。
 The Sacred Heart is equanimous and enlightened, which is called the method of equanimity and enlightenment.
何謂非捨覺法？
 What is non-equal enlightenment?
除捨覺，若餘法，是名非捨覺法。
 In addition to the awakening of equanimity, if there is any remaining dharma, it is called the dharma of non-equal awakening.
何謂貪不善根法？
 What is the root of greed and unwholesomeness?
若希望，是名貪不善根法。
 If you wish, this is called greed and unwholesome roots.
何謂非貪不善根法？
 What is the root of non-greed and non-virtue?
除貪不善根，若餘法，是名非貪不善根法。
 After removing the root of greed and unwholesomeness, if there is any remaining dharma, it is called the dharma with the root of non-greed and unwholesomeness.
恚、癡亦如是。
 The same is true for hatred and ignorance.
何謂無貪善根法？
 What is the dharma of non-greedy and good roots?
若不希望，是名無貪善根法。
 If you don’t wish for it, this is called the method of having good roots without greed.
何謂非無貪善根法？
 What is the Dharma that is not greed-free and has good roots?
除無貪善根，若餘法，是名非無貪善根法。
 In addition to the good roots of non-greed, if there is any remaining dharma, this is called the dharma of non-greed-free good roots.
無恚、無癡亦如是。
 The same goes for being without hatred and ignorance.
何謂地大法？
 What is earth law?
觸入中地大，是名地大法。
 Touching the earth element in the middle is called the earth element.
何謂非地大法？
 What is non-local Dafa?
除地大，若餘法，是名非地大法。
 In addition to the earth, if there is a remaining dharma, it is called the non-earth dharma.
水、火、風大亦如是。
 The same is true for the elements of water, fire, and wind.
何謂不殺生戒法？
 What is the precept against killing?
不殺戒，是名不殺生戒法。
 The precept not to kill is called the precept not to kill.
何謂非不殺生戒法？
 What is the precept of non-killing?
除不殺生戒，若餘法，是名非不殺生戒法。
 In addition to the precept not to kill, if there is any remaining method, it is called the precept not to kill.
乃至不飲酒[8]不放[9]逸亦如是。
 Even if you don't drink [8] and don't let go [9], the same is true.
何謂色法？
 What is materiality?
若法色，是名色法。
 If it is Dharma and form, it is the name and form.
何謂非色法？
 What is non-rupa?
除色，若餘法，是名非色法。
 In addition to form, if there is a remaining dharma, it is called non-material dharma.
何謂可見法？
 What is visible law?
色入，是名可見法。
 The entry of form is called the visible method.
何謂不可見法？
 What is invisible law?
除色入，若餘法，是名不可見法。
 Apart from form, if there is any remaining Dharma, it is called invisible Dharma.
何謂有對法？
 What does it mean to have the right method?
十色入，是名有對法。
 The ten colors enter, which means there is a corresponding method.
何謂無對法？
 What is no right method?
意入、法入，是名無對法。
 The mind enters and the law enters, which is called no right method.
何謂聖法？
 What is holy law?
若法無漏，是名聖法。
 If the Dharma has no leaks, it is called a holy Dharma.
何謂非聖法？
 What is non-sacred law?
若法有漏，是名非聖法。
 If there are loopholes in the Dharma, it is called unholy Dharma.
有漏無漏、有染無染、有求無求、當取非當取、有取無取、有勝無勝亦如是。
 There are leaks and no leaks, there are stains and no stains, there are desires but there is no pursuit, there is what should be taken but not what should be taken, there is taking but no taking, there is victory but no victory, and the same is true.
何謂受法？
 What is tonglen?
若法內，是名受法。
 If it is within the Dharma, it is called receiving the Dharma.
何謂非受法？
 What is non-tongue dharma?
若法外，是名非受法。
 If it is outside the law, it is called not receiving the law.
何謂內法？
 What is internal law?
若法受，是名內法。
 If the Dharma is received, it is called internal Dharma.
何謂外法？
 What is foreign law?
若法非受，是名外法。
 If the Dharma is not received, it is called foreign Dharma.
何謂有報法？
 What is the law of retribution?
若法報法，是名有報法。
 If the law repays the law, it is called the law of retribution.
何謂無報法？
 What is the law of no retribution?
若法報若非報非報法，是名無報法。
 If the law is repaid, if it is not retribution, it is not retribution. This is called the law without retribution.
何謂心法？
 What is the mind?
意入，是名心法。
 Intention is the name of the mind.
何謂非心法？
 What is non-mental Dharma?
除心，若餘法，是名非心法。
 Apart from the mind, if there are remaining Dharma, it is called non-mind Dharma.
何謂心相應法？
 What is mind correspondence?
若法心數，是名心相應法。
 If the Dharma mind is numbered, it is the Dharma corresponding to the name and mind.
何謂無心相應法？
 What is the method of unintentional correspondence?
若法非心數及心，是名無心相應法。
 If the Dharma is not the number of the mind and the mind, it is called the mindless corresponding Dharma.
何謂非心相應法？
 What is the non-mind correspondence method?
若法非心數，是名非心相應法。
 If the Dharma is not the number of the mind, it is called the Dharma corresponding to the non-mind.
何謂非不心相應法？
 What is the non-non-mind correspondence method?
若法心數，是名非不心相應法。
 If the mind of the Dharma is numbered, it is called the corresponding method of non-mind.
何謂非心相應非心不相應法？
 What is non-mind-corresponding and non-mind-non-corresponding Dharma?
意入，是名非心相應非心不相應法。
 The mind enters, which is called the non-heart-corresponding, non-mind-non-corresponding method.
何謂非非心相應非非不心相應法？
 What is the corresponding method of non-non-mind and non-non-non-mind?
若法心數非心數，是名非非心相應非非不心相應法。
 If the number of the mind of the Dharma is not the number of the mind, it is called the corresponding method of non-non-mind correspondence and non-non-non-mind correspondence.
何謂心數法？
 What is the mental number method?
除心，若餘有緣法，是名心數法。
 Apart from the mind, if there is still a conditioned dharma, it is called the mind number dharma.
何謂非心數法？
 What is the non-mental number method?
若法無緣及心，是名非心數法。
 If a dharma has no connection with the mind, it is called a non-mind-numbered dharma.
何謂有緣法？
 What is the law of predestined relationship?
若法心數及心，是名有緣法。
 If the number of dharma-cittas reaches the heart, it is called conditioned dharma.
何謂無緣法？
 What is unconditional dharma?
除心，若餘非心數法，是名無緣法。
 Apart from the mind, if the remaining dharma is not the number of the mind, it is called unconditioned dharma.
何謂共心法？
 What is the common mind method?
若法隨心轉共心生共住共滅，是名共心法。
 If the Dharma changes according to the mind, it arises, lives and perishes together, it is called the Dharma of the shared mind.
何謂不共心法？
 What does it mean to have different minds?
若法不隨心轉不共心生不共住不共滅，是名不共心法。
 If the Dharma does not follow the mind, does not arise in the same mind, does not live in the same mind, and does not perish together, it is called a Dharma that does not share the mind.
隨心轉亦如是。
 The same goes for turning around.
何謂業法？
 What is karma?
身口意業，是名業法。
 The karma of body, speech and mind is the law of karma.
何謂非業法？
 What is non-karma law?
除身口意業，若餘法，是名非業法。
 In addition to the karma of body, speech and mind, if there is any remaining dharma, it is called non-karma.
何謂業相應法？
 What is Karmic Correspondence?
若法思相應，是名業相應法。
 If the Dharma and thought correspond to each other, it is called the corresponding method of karma.
何謂無業相應法？
 What is the dharma of non-karma?
若非思相應及思，是名無業相應法。
 If there is no corresponding thought and thought, it is called the law of no corresponding karma.
何謂非業相應法？
 What is non-karma correspondence method?
若法非思相應，是名非業相應法。
 If the dharma does not correspond to thought, it is called the dharma that does not correspond to karma.
何謂非無業相應法？
 What is the non-karma corresponding method?
若法思相應，是名非無業相應法。
 If the Dharma and thinking correspond to each other, it is called a non-karma-corresponding Dharma.
何謂非業相應非不業相應法？
 What is the non-karma-corresponding and non-karma-corresponding method?
思，是名非業相應非不業相應法。
 Think about it, this is called the method of non-karma correspondence and non-karma correspondence.
何謂非非業相應非非不業相應法？
 What is the corresponding law of non-non-karma and non-non-karma?
若思相應若非思相應，是名非非業相應非非不業相應法。
 If you think about the correspondence, if you don't think about the correspondence, this is called the non-non-karmic correspondence and the non-non-karmic correspondence method.
何謂共業法？
 What is the law of common industry?
若法隨業轉共業生共住共滅，是名共業法。
 If the Dharma changes with the karma, arises, lives, and perishes together, it is called the Dharma of the common karma.
何謂非共業法？
 What is non-common industry law?
若法不隨業轉不共生不共住不共滅，是名不共業法。
 If dharma does not change with karma, does not coexist, does not coexist, and does not coexist, it is called a dharma that does not share karma.
隨業轉、不隨業轉亦如是。
 The same is true whether you change with your career or not.
何謂因法？
 What is the cause of law?
若法有緣、若無緣有報，除得果，若法無緣善報及四大，是名因法。
 If the dharma is predestined, there will be retribution. If the dharma is not predestined, there will be retribution. In addition to the result, if the dharma is undestined, there will be good retribution and the four elements. This is called cause and effect.
何謂無因法？
 What is uncaused law?
若法無緣、無報、不共業、得果，是名無因法。
 If a dharma has no fate, no retribution, no common karma, and no fruit, it is called a dharma without cause.
何謂有因法？
 What is the law of cause?
若法有緒，是名有因法。
 If a law has a thread, it is called a law with a cause.
何謂無因法？
 What is uncaused law?
若法無緒，是名無因法。
 If a law has no thread, it is called a law without a cause.
有緒無緒、有緣無緣、有為無為亦如是。
 It's the same with things without thoughts, with conditions but without conditions, with action but without action.
何謂知法？
 What is knowledge of Dharma?
一切法知如相知見，是名知法。
 All knowledge of the Dharma is like knowing and seeing each other. This is called knowledge of the Dharma.
何謂非知法？
 What is non-knowledge of Dharma?
無非知法。
 Nothing but knowing the Dharma.
復次一切法不如相知見，是名非知法。
 Again, all dharmas are inferior to knowing each other, which is called non-knowledge of dharmas.
識非識、了非了、解非解亦如是。
 Consciousness is not knowledge, understanding is not understanding, and understanding is not understanding.
何謂斷智知法？
 What does it mean to know the Dharma by cutting off wisdom?
若法不善，是名斷智知法。
 If the Dharma is not good, it is called knowing the Dharma by judging it.
何謂非斷智知法？
 What is non-judgmental knowledge of Dharma?
若法善、無記，是名非斷智知法。
 If the Dharma is good and has no memory, it is called knowing the Dharma through non-judgmental wisdom.
斷非斷亦如是。
 The same goes for cutting off and not cutting off.
何謂修法？
 What is Dharma practice?
若法善，是名修法。
 If the Dharma is good, it is called Dharma practice.
何謂非修法？
 What is non-cultivation?
若法不善、無記，是名非修法。
 If the Dharma is not good and has no memory, it is called non-cultivation.
何謂證法？
 What is proof of law?
一切法證如相知見，是名證法。
 All Dharma evidences are like knowing and seeing each other. This is called Dharma evidence.
何謂非證法？
 What is non-proof of law?
無非證法。
 Nothing but proof of law.
復次一切法非證不如相知見，是名非證法。
 Again, all dharmas are not as evident as knowing each other. This is called dharma.
何謂善法？
 What is good law?
若[1]法修，是名善法。
 If [1] the law is practiced, it is called a good law.
何謂無善法？
 What is unwholesome dharma?
若法不善、無記，是名無善法。
 If the Dharma is not good and has no memory, it is called a Dharma without goodness.
何謂不善法？
 What is unwholesome dharma?
若法斷，是名不善法。
 If the dharma is broken, it is called an unwholesome dharma.
何謂無不善法？
 What is the wholesome dharma?
若法善、無記，是名無不善法。
 If the Dharma is good and unrecorded, it is called a Dharma that is all good.
何謂無記法？
 What is no notation?
若法受、若[＊]非報非報法，是名無記法。
 If the Dharma is received, if [*] it is neither retribution nor retribution, this is called unrecorded Dharma.
何謂無無記法？
 What is the no-nonsense method?
若法善、不善，是名無無記法。
 If the Dharma is good or bad, it is called the Unremembered Dharma.
何謂學法？
 What is studying the law?
若法聖非無學，是名學法。
 If the Dharma sage is not without learning, he is called learning the Dharma.
何謂非學法？
 What does non-study of the law mean?
若法非聖若無學，是名非學法。
 If the Dharma is not holy, if there is no learning, it is called non-study of the Dharma.
何謂無學法？
 What does it mean to not learn the Dharma?
若法聖非學，是名無學法。
 If the sage of the Dharma is not a scholar, it is said that he has not learned the Dharma.
何謂非無學法？
 What is non-non-study?
若法非聖若學，是名非無學法。
 If the Dharma is not holy and if it is learned, it is called the Dharma without learning.
何謂非學非無學法？
 What is non-learning and non-learning?
若法非聖，是名非學非無學法。
 If the Dharma is not holy, it is called non-study or unstudy.
何謂非非學非非無學法？
 What is non-non-learning and non-non-non-learning?
若法聖，是名非非學非非無學法。
 If you are a Dharma sage, this is called neither non-study nor non-non-study.
何謂報法？
 What is retribution?
若受若善報，是名報法。
 If you receive good retribution, this is called retribution.
何謂非報法？
 What is non-retribution?
若不善若善有報，若非報非報法，是名非報法。
 If you do bad deeds, if you do good deeds, there will be rewards. If they are not retribution, they are not retribution. This is called non-retribution.
何謂報法法？
 What is the law of retribution?
若法有報，是名報法法。
 If the law has its reward, it is called the law of retribution.
何謂非報法法？
 What is the non-retribution method?
若[2]報若非報非報法，是名非報法法。
 If [2] retribution is not retribution, it is called non-retribution.
何謂非報非報法法？
 What is the law of non-retribution and non-retribution?
若法無記非我分攝聖無為，是名非報非報法法。
 If the Dharma has no memory and is not taken by me, it is called the Dharma of non-retribution and non-retribution.
何謂非非報非非報法法？
 What is the law of non-non-retribution and non-non-retribution?
若報若報法，是名非非報非非報法法。
 If you repay the law, it is called the law of non-non-retribution and non-non-retribution.
何謂見斷法？
 What is the judgment method?
若法不善非思惟斷，是名見斷法。
 If the Dharma is not good, it is not judged by thinking, it is called seeing the Dharma.
何謂非見斷法？
 What is non-view judgment?
若法善無記若思惟斷，是名非見斷法。
 If the Dharma is good but cannot be remembered, and if it is judged by reflection, this is called judging the Dharma without seeing it.
何謂思惟斷法？
 What is thinking and judgment?
若法不善非見斷，是名思惟斷法。
 If the Dharma is not good, it is not judged by seeing it. This is called thinking and judging the Dharma.
何謂非思惟斷法？
 What is non-thinking judgment?
若法善若無記見斷，是名非思惟斷法。
 If the Dharma is good, if it is judged without remembering it, this is called judging the Dharma without thinking.
何謂非見斷非思惟斷法？
 What does it mean to judge without seeing or thinking?
若法善無記，是名非見斷非思惟斷法。
 If the Dharma is good and has no memory, it is called judging the Dharma without seeing or contemplating it.
何謂非非見斷非非思惟斷法？
 What is the difference between non-non-viewing and non-non-thinking?
若法不善，是名非非見斷非非思惟斷法。
 If the Dharma is not good, it is called judging the Dharma through non-viewing and non-contemplation.
何謂見斷因法？
 What is the method of seeing the cause?
若法見斷若見斷法報，是名見斷因法。
 If the Dharma is seen and broken, if the Dharma is broken and the retribution is seen, this is called seeing the Dharma that is the cause of the breaking.
何謂非見斷因法？
 What is the method of determining the cause without seeing it?
若法善若善法報、若思惟斷、若思惟斷法報、若非報非報法，是名非見斷因法。
 If the law is good, if the law is good, then the law will be rewarded. If you think about it, you will judge it. If you think about it, you will judge it. If it is not a reward, it will not be a reward. This is called the law of non-viewing and judgment.
何謂思惟斷因法？
 What is the method of thinking and judging causes?
若法思惟斷、若思惟斷法報，是名思惟斷因法。
 If you think about the Dharma, you will judge it. If you think about the Dharma, you will judge it. This is called thinking about the Dharma and judging its cause.
何謂非思惟斷因法？
 What is the method of determining causes without thinking?
若法善若善法報、若見斷法報、若非報非報法，是名非思惟斷因法。
 If the law is good, if the law is good, then the law will be rewarded. If the law is seen, the law will be judged. If it is not retribution, it will not be the law of retribution. This is called the law of non-thinking and judgment.
何謂非見斷非思惟斷因法？
 What is the method of judging causes without seeing and without thinking?
若法善若善法報、若非[3]非報報法，是名非見斷非思惟斷因法。
 If the Dharma is good, if the Dharma is good, then the Dharma will be rewarded. If it is not [3], it will be the Dharma of non-retribution. This is called the Dharma of judging the causes without seeing and not thinking.
何謂非非見斷非非思惟斷因法？
 What is the method of judging causes by non-non-viewing and non-non-contemplation?
若法不善、若不善法報，是名非非見斷非非思惟斷因法。
 If the Dharma is not good and if the Dharma retribution is not good, this is called not judging the cause of the Dharma through non-viewing and not non-thinking.
何謂欲界繫法？
 What is the Dharma of Desire Realm?
若法欲漏有漏，是名欲界繫法。
 If there are leaks in the desire realm, it is called the realm of desire.
何謂非欲界繫法？
 What is the Dharma of the non-desire realm?
若法色無色界繫[＊]法若不繫，是名非欲界繫法。
 If the Dharma is in the formless realm [*] If the Dharma is not tied in, it is called the Dharma in the non-desire realm.
何謂色界繫法？
 What is the color realm system?
若法色漏有漏，是名色界繫法。
 If there is leakage of Dharma and form, it is a Dharma in the realm of name and form.
何謂非色界繫法？
 What is the non-form realm method?
若欲界無色界繫若不繫，是名非色界繫法。
 If the desire realm is not tied to the formless realm, it is called the method of attaching to the non-form realm.
何謂無色界繫法？
 What is the formless realm method?
若法無色漏有漏，是名無色界繫法。
 If the dharma is colorless and leaks, it is called the dharma of the colorless realm.
何謂非無色界繫法？
 What is the non-formal realm method?
若法欲界若色界繫若不繫，是名非無色界繫法。
 If the Dharma Desire Realm is connected to the Form Realm, if it is not connected to the Form Realm, it is called the Dharma that is not connected to the Formless Realm.
何謂不繫法？
 What does it mean to not follow the law?
若聖無漏無為，是名不繫法。
 If the sage has no leakage and no actions, this is called not tied to the Dharma.
何謂非不繫法？
 What is non-non-law?
若三界繫，是名非不繫法。
 If the three realms are connected, it is called non-unconnected Dharma.
何謂過去法？
 What is past law?
若法生已滅，是名過去法。
 If a dharma arises and has ceased, it is called a past dharma.
何謂非過去法？
 What is non-past law?
若未來現在、非過去非未來非現在，是名非過去法。
 If the future is not the present, nor the past, nor the future, nor the present, it is called non-past dharma.
何謂未來法？
 What is future law?
若法未生未出，是名未來法。
 If a dharma has not yet arisen or emerged, it is called a future dharma.
何謂非未來法？
 What is non-future law?
若過去現在、若非過去非未來非現在，是名非未來法。
 If it is past and present, if it is not the past, it is not the future, it is not the present. This is called the non-future dharma.
何謂現在法？
 What is present law?
若法生未滅，是名現在法。
 If a dharma arises but is not destroyed, it is called present dharma.
何謂非現在法？
 What is non-present law?
若法過去未來、非過[1]去非現在，是名非現在法。
 If a dharma is in the past or future, is not in the past [1] and is not in the present, it is called a non-present dharma.
何謂非過去非未來非現在法？
 What is non-past, non-future, and non-present law?
若法無為，是名非過去非未來非現在法。
 If the dharma is inactive, it is called a dharma that is neither past nor future nor present.
何謂非非過去未來現在法？
 What is non-past, future and present law?
若法過去、未來、現在，是名非非過去未來現在法(性門竟)。
 If the Dharma is the past, the future, and the present, it is called the past, future, and present Dharma (Xingmenjing).
[2]◎
 [2]◎
◎[3]苦諦繫法，幾陰界入攝？
 ◎[3] How many yin realms are included in the system of the truth of suffering?
問何等法？
 Ask what kind of method?
問苦諦繫法。
 Ask about the system of the truth of suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非苦諦繫法。
 Unless the truth of suffering is followed.
非苦諦繫法，幾陰界入攝？
 If it is not the truth of suffering, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問非苦諦繫法。
 Ask about the system of non-suffering truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除苦諦繫法。
 The method of eliminating suffering.
集諦繫法，幾陰界入攝？
 How many yin realms are involved in the collection of truths?
問何等法？
 Ask what kind of method?
問集諦繫法。
 Ask about the collection of truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非集諦繫法。
 Unless the collection of truth is the method.
非集諦繫法，幾陰界入攝？
 If it is not a Dharma set in the truth, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問非集諦繫法。
 Ask about the non-collective truth system.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除集諦繫法。
 In addition to the collection of truth systems.
滅諦繫法，幾陰界入攝？
 How many yin realms are involved in the annihilation truth system?
問何等法？
 Ask what kind of method?
問滅諦繫法。
 Ask about the method of annihilation.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非滅諦繫法。
 Unless the truth is destroyed.
非滅諦繫法，幾陰界入攝？
 How many yin realms are involved in the non-extinction truth system?
問何等法？
 Ask what kind of method?
問非滅諦繫法。
 Ask about the system of non-annihilation truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除滅諦繫法。
 Eliminate the truth of annihilation.
道諦繫法，幾陰界入攝？
 How many yin realms are involved in the Taoist system?
問何等法？
 Ask what kind of method?
問道諦繫法。
 Ask about the truth system.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非道諦繫法。
 Unless the truth is the system of law.
非道諦繫法，幾陰界入攝？
 If it is not a system of Taoist truths, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問非道諦繫法。
 Asking about the system of non-Tao truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除道諦繫法。
 In addition to the Taoist system of law.
諸聖諦繫法，幾陰界入攝？
 How many yin realms are involved in the system of all holy truths?
問何等法？
 Ask what kind of method?
問諸聖諦繫法。
 Ask about the system of all noble truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非諸聖諦繫法。
 Unless all the Noble Truths are the basis of Dharma.
非諸聖諦繫法，幾陰界入攝？
 If it is not the system of all noble truths, how many netherworlds will be included?
問何等法？
 Ask what kind of method?
問非諸聖諦繫法。
 Asking about the system of non-Noble Truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除諸聖諦繫法。
 In addition to the system of all noble truths.
根法，幾陰界入攝？
 Root method, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問根法。
 Ask the root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非根法。
 Except the root method.
非根法，幾陰界入攝？
 Non-root method, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問非根法。
 Ask about non-root methods.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除根法。
 Root removal method.
苦諦繫[4]根法，幾陰界入攝？
 How many yin realms are involved in the root of the truth of suffering [4]?
問何等法？
 Ask what kind of method?
問苦諦繫根法。
 Ask about the root method of the truth of suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非苦諦繫[5]根法、除苦諦繫非根法。
 The truth of excluding suffering is the root method[5], and the truth of eliminating suffering is the non-root method.
非苦諦繫根法，幾陰界入攝？
 If the non-suffering truth is based on the root method, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問非苦諦繫根法。
 Ask about the root method of the truth of non-suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除苦諦繫法、除非苦諦繫非根法。
 The truth of eliminating suffering is a method, and the truth of eliminating suffering is a non-root method.
集諦繫根法，幾陰界入攝？
 How many yin realms are involved in the root method of the collection of truths?
問何等法？
 Ask what kind of method?
問集諦繫根法。
 Ask about the root method of the collection of truths.
無集諦繫根法。
 There is no way to base the root of truth.
非集諦繫根法，幾陰界入攝？
 If the non-Ji truth is based on the root method, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問非集諦繫根法。
 Ask about the root method of non-collective truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除集諦繫法、除非集諦繫非根法。
 Except for the collection of truths, it is a Dharma. Unless it is a collection of truths, it is a non-root method.
滅諦繫根法，幾陰界入攝？
 When the truth of annihilation is rooted in the Dharma, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問滅諦繫根法。
 Ask about the root method of the truth of annihilation.
無滅諦繫根法。
 The truth of immortality is based on the root method.
非滅諦繫根法，幾陰界入攝？
 The truth of non-annihilation is rooted in the Dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問非滅諦繫根法。
 Ask about the root method of non-annihilation truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除滅諦繫法、除非滅諦繫非根法。
 The truth of elimination is the dharma, and the truth of elimination is the non-root dharma.
道諦繫根法，幾陰界入攝？
 When the truth of Tao is rooted in the Dharma, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問道諦繫根法。
 Ask about the root method of truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非道諦繫法、除道諦繫非根法，無非道諦繫非根法。
 Unless the truth of the path is the root of dharma, except the truth of the path is the non-root dharma, there is nothing but the truth of the path of the non-root dharma.
非道諦繫根法，幾陰界入攝？
 If the non-Tao truth is based on the root method, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問非道諦繫根法。
 Asking about the root method of non-Tao truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除道諦繫根法、除非道諦繫非根法。
 Except for the truth of the path, it is the root dharma, and except for the truth of the path, it is the non-root dharma.
諸聖諦繫根法，幾陰界入攝？
 All holy truths are rooted in the Dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問諸聖諦繫根法。
 Ask about the root method of all noble truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非諸聖諦繫根法、除諸聖諦繫非根法。
 Unless the Noble Truths are rooted in the Dharma, unless the Noble Truths are rooted in the Dharma.
非諸聖諦繫根法，幾陰界入攝？
 If all the holy truths are not rooted in the Dharma, how many nether realms can be taken in?
問何等法？
 Ask what kind of method?
問非諸聖諦繫根法。
 Asking about the root method of non-noble truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除諸聖諦繫[＊]根法、除非諸聖諦繫非根法。
 Except for all noble truths [*] root dharmas, unless all noble truths are non-root dharmas.
苦諦繫非根法、幾陰界入攝？
 The truth of suffering is non-root dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問苦諦繫非根法。
 Asking about the truth of suffering is not a root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非苦諦繫法、除苦諦繫根法。
 The truth of excluding suffering is the root of Dharma, and the truth of eliminating suffering is the root of Dharma.
非苦諦繫非根法，幾陰界入攝？
 Non-suffering truths are non-root dharmas. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問非苦諦繫非根法。
 Asking about the non-suffering truth is a non-root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除苦諦繫法、除非苦諦繫根法。
 The truth that eliminates suffering is the root method, and the truth that eliminates suffering is the root method.
集諦繫非根法，幾陰界入攝？
 The collection of truths is not a root method. How many yin realms are taken in?
問何等法？
 Ask what kind of method?
問集諦繫非根法。
 Asking about the truth of the collection is not a root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非集諦繫法。
 Unless the collection of truth is the method.
除集諦繫根法無也。
 There is no method other than the collection of truths and roots.
非集諦繫非根法，幾陰界入攝？
 If the non-collective truth is non-rooted, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問非集諦繫非根法。
 Asking about the non-collective truth is a non-root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除集諦繫法、除非集諦繫根法。
 Except the collection of truths is the root method, except the collection of truths is the root method.
滅諦繫非根法，幾陰界入攝？
 The truth of annihilation is a non-root method. How many yin realms are taken in?
問何等法？
 Ask what kind of method?
問滅諦繫非根法。
 Asking about the truth of annihilation is not a root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非滅諦繫法。
 Unless the truth is destroyed.
除滅[6]諦繫根法無也。
 There is no way to eliminate the root of truth [6].
非滅諦繫非根法，幾陰界入攝？
 The truth of non-destruction is non-rooted. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問非滅諦繫非根法。
 Asking about the truth of non-annihilation is a non-root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除滅諦繫法、除非滅諦繫根法。
 The truth of elimination is the root method, and the truth of elimination is the root method.
道諦繫非根法，幾陰界入攝？
 The truth of Taoism is non-root dharma. How many yin realms are taken in?
問何等法？
 Ask what kind of method?
問道諦繫非根[7]法。
 The truth of asking questions is not the root [7] method.
無也。
 Nothing.
非道諦繫非根法，幾陰界入攝？
 If the non-Tao truth is non-rooted, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問非道諦繫非根法。
 Asking about non-Tao truth is non-root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除道諦繫法、除非道諦繫根法。
 Except for the dharma that is the root of the truth, unless the dharma that is the root of the truth is the root.
諸聖諦繫非根法，幾陰界入攝？
 All holy truths are non-root dharmas. How many netherworlds are involved?
問何等法？
 Ask what kind of method?
問諸聖諦繫非根法。
 Asking about all the noble truths is not the root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非諸聖諦繫法、除諸聖諦繫根法。
 Unless all the Noble Truths are the basis of Dharma, except if all the Noble Truths are the root of Dharma.
非諸聖諦繫非根法，幾陰界入攝？
 If it is not a system of all noble truths and is not a root method, how many nether realms can be taken in?
問何等法？
 Ask what kind of method?
問非諸聖諦繫非根法。
 Asking about non-noble truths is not the root of the problem.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除諸聖諦繫法、除非諸聖諦繫根法。
 Except for the Dharma that is the root of all the Noble Truths, except for the Dharma that is the root of the Noble Truths.
眼入法，幾陰界入攝？
 When the eye enters the Dharma, how many netherworlds enter it?
問何等法？
 Ask what kind of method?
問眼入法。
 Ask the eyes to enter the method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
非眼入法。
 Not through the eyes.
非眼入法，幾陰界入攝？
 If you don’t enter the Dharma with your eyes, how can you enter the nether world?
問何等法？
 Ask what kind of method?
問非眼入法。
 Asking about non-eye-viewing methods.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除眼入法。
 Eye removal method.
乃至法入亦如是。
 The same is true even for Dharma entry.
眼界法，幾陰界入攝？
 In the vision method, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問眼界法。
 Ask about the vision method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非眼界法。
 Unless the vision method.
非眼界法，幾陰界入攝？
 Non-vision method, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問非眼界法。
 Ask about the non-vision method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除眼界法。
 The method of removing horizons.
乃至法界亦如是。
 The same is true in the Dharma Realm.
色陰法，幾陰界入攝？
 How many yin realms are involved in the color-yin method?
問何等法？
 Ask what kind of method?
問色陰法。
 Ask about the color-yin method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色陰法。
 Except for the color-yin method.
非色陰法，幾陰界入攝？
 Non-material Yin method, how many Yin realms are taken in?
問何等法？
 Ask what kind of method?
問非色陰法。
 Ask about the non-color Yin method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除色陰法。
 The method of removing color and yin.
乃至識陰亦如是。
 Even the consciousness is the same.
苦聖諦法，幾陰界入攝？
 How many nether worlds can the Holy Truth of Suffering be absorbed into?
問何等法？
 Ask what kind of method?
問苦聖諦法。
 Ask about the noble truth of suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非苦聖諦[＊]法。
 Unless the Noble Truth of Suffering[*] is adopted.
非苦聖諦法，幾陰界入攝？
 How many nether worlds can the Holy Truth of Non-Suffering be absorbed into?
問何等法？
 Ask what kind of method?
問非苦聖諦法。
 Ask about the noble truth of non-suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除苦聖諦法。
 The Noble Truth of Eliminating Suffering.
乃至道聖諦法亦如是。
 This is also true of the Noble Truth and Dharma.
眼根法，幾陰界入攝？
 Eye root method, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問[A2]眼根法。
 Ask [A2] eye ​​root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非眼根法。
 Except the eye root method.
非眼根法，幾陰界入攝？
 Non-eye faculties, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問非眼根法。
 Ask about the non-eye root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除眼根法。
 Eye root removal method.
乃至知已根法亦如是。
 Even the method of knowing oneself is the same.
念覺法，幾陰界入攝？
 When thinking about the Dharma, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問念覺法。
 Ask about enlightenment.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非念覺法。
 Unless you are aware of it.
非念覺法，幾陰界入攝？
 How many yin realms can the non-mind awakening method take in?
問何等法？
 Ask what kind of method?
問非念覺法。
 Ask about non-thought awareness.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除念覺法。
 Eliminate thoughts and awakening.
乃至捨覺法亦如是。
 Even the Dharma of equanimity is the same.
貪不善根法，幾陰界入攝？
 How many nether realms are involved in the root of greed and unwholesomeness?
問何等法？
 Ask what kind of method?
問貪不善根法。
 Ask about the roots of greed and unwholesomeness.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非貪不善[＊]根法。
 Unless greed is not good [*] root method.
非貪不善[＊]根法，幾陰界入攝？
 How many nether realms are involved in the root method that is neither greedy nor good [*]?
問何等法？
 Ask what kind of method?
問非貪不善[＊]根法。
 Ask about the root method of non-greed and non-virtue [*].
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除貪不善根法。
 Eliminate greed and unwholesome roots.
恚、癡亦如是。
 The same is true for hatred and ignorance.
無貪善根法，幾陰界入攝？
 How many nether realms can the dharma with roots of goodness without greed be absorbed into?
問何等法？
 Ask what kind of method?
問無貪善根法。
 Ask about the root method of good deeds without greed.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非無貪善根法。
 Unless there is no greed and good roots.
非無貪善根法，幾陰界入攝？
 If it is not a method of non-greedy and good roots, how many nether realms can be taken in?
問何等法？
 Ask what kind of method?
問非無貪善根法。
 Asking about non-greedy and good roots.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無貪善根法。
 Eliminate the root of good deeds without greed.
無恚、無癡亦如是。
 The same goes for being without hatred and ignorance.
地大法，幾陰界入攝？
 How many underworld realms are taken in by the great law of the earth?
問何等法？
 Ask what kind of method?
問地大法。
 Ask about the law of the land.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非地大法。
 Unless it’s Dafa.
非地大法，幾陰界入攝？
 If it is not a great law of the earth, how many netherworlds can be taken in?
問何等法？
 Ask what kind of method?
問非地大法。
 Ask non-local Dafa.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除地大法。
 The great method of removing the earth.
水、火、風大亦如是。
 The same is true for the elements of water, fire, and wind.
不殺生戒法，幾陰界入攝？
 How many nether worlds are involved in the precept of not killing?
問何等法？
 Ask what kind of method?
問不殺生戒法。
 Ask about the precept not to kill.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非不殺生戒法。
 Unless there is a precept against killing.
非不殺生戒法，幾陰界入攝？
 If it is not the precept of not killing, how many nether realms will be taken in?
問何等法？
 Ask what kind of method?
問非不殺生戒法。
 Ask about the non-killing precept.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除不殺生戒法。
 Except for the precept not to kill.
乃至不飲酒不放逸處亦如是。
 The same is true even if you don't drink and don't let loose.
色法，幾陰界入攝？
 How many yin realms are inhabited by color?
問何等法？
 Ask what kind of method?
問色法。
 Ask about form.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法。
 Except for materiality.
非色法，幾陰界入攝？
 Non-material dharma, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問非色法。
 Ask about non-material things.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除色法。
 Color removal method.
乃至過去未來現在法亦如是(單門竟)。
 Even the past, future and present laws are like this (Single Gate).
[1]◎
 [1]◎
舍利弗阿毘曇論卷第二十一
 Volume 21 of Sāriputta Abhidamāṇa
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T1548 舍利弗阿毘曇論卷/篇章 二十二
 T1548 Shariputra Abhitan's Treatise Volume/Chapter 22
舍利弗阿毘曇論卷第二十二
 Volume 22 of Sāriputta Abhidamāṇa
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
 Translated by Yao, Qin, Bin, Sanzang, Tamayashe, Gongtanmojuduo, etc.
攝相應分攝品第一之二
 Photo corresponding to the first two photos
◎[2]色苦諦繫法，幾陰界入攝？
 ◎[2] How many nether realms are involved in the truth of form and suffering?
問何等法？
 Ask what kind of method?
問色苦諦繫法。
 Ask about the system of the truth of color and suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色非苦諦繫法。
 Except for form and form, there is no truth of suffering.
色非苦諦繫法，幾陰界入攝？
 If form is not a dharma of the truth of suffering, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問色非苦諦繫法。
 Questioning the truth of non-suffering about form.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色苦諦繫法。
 The Dharma that eliminates form and the truth of suffering that eliminates form.
色集諦繫法，幾陰界入攝？
 How many yin realms are involved in the Dharma of the Form of Formation and Truth?
問何等法？
 Ask what kind of method?
問色集諦繫法。
 Ask about the method of the collection and truth of form.
無也。
 Nothing.
色非集諦繫法，幾陰界入攝？
 If color is not the basis of the truth, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問色非集諦繫法。
 Asking about form is not the system of truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法。
 Except for materiality.
除色集諦繫法，無也。
 Except for the dharma of the collection of form and truth, there is nothing.
色滅諦繫法，幾陰界入攝？
 How many nether realms are involved in the dharma of the cessation of form?
問何等法？
 Ask what kind of method?
問色滅諦繫法。
 Ask about the system of the cessation of form.
無也。
 Nothing.
色非滅諦繫法，幾陰界入攝？
 If form is not destroyed by the truth, how many netherworlds are taken in?
問何等法？
 Ask what kind of method?
問色非滅諦繫法。
 Asking about the system of the truth of non-extinction of form.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法。
 Except for materiality.
除色滅諦繫法，無也。
 Apart from the cessation of form and the truth of the Dharma, there is nothing.
色道諦繫法，幾陰界入攝？
 How many yin realms are included in the dharma of the truth of color and path?
問何等法？
 Ask what kind of method?
問色道諦繫法。
 Ask about the system of color and Taoism.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色非道諦繫法。
 Apart from form, it is not the dharma of Taoism and truth.
色非道諦繫法，幾陰界入攝？
 If color is not a system of Taoism and truth, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問色非道諦繫法。
 Asking about form is not the system of Taoism.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色道諦繫法。
 There is no material dharma, no matter the dharma of Taoism.
色諸聖諦繫法，幾陰界入攝？
 How many yin realms are included in the Dharma of all the holy truths?
問何等法？
 Ask what kind of method?
問色諸聖諦繫法。
 Ask about the system of all noble truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色非諸聖諦繫法。
 Non-material dharmas, non-material dharma are not the dharma of the Noble Truths.
[3]色非諸聖諦繫法，幾陰界入攝？
 [3] If color is not the system of all holy truths, how many netherworlds are involved?
問何等法？
 Ask what kind of method?
問色非諸聖諦繫法。
 Asking about form is not part of the system of noble truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色諸聖諦繫法。
 Non-material dharmas, non-material dharma, all noble truths.
色根法，幾陰界入攝？
 How many yin realms are involved in the color-root method?
問何等法？
 Ask what kind of method?
問色根法。
 Ask about the law of color.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色非根法。
 Non-material dharmas, non-material non-root dharmas.
色非根法，幾陰界入攝？
 If color is not the root of the law, how many nether realms are taken in?
問何等法？
 Ask what kind of method?
問色非根法。
 Asking about form is not a root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色根法。
 Eliminate color and root.
色苦諦繫根法，幾陰界入攝？
 The truth of form and suffering is rooted in the Dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問色苦諦繫根法。
 Ask about the root method of the truth of color and suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色非苦諦繫法、除色苦諦繫非根法。
 The non-material dharma, the non-material dharma that is not suffering from the truth, the non-material dharma that is suffering from the non-root dharma.
色非苦諦繫根法，幾陰界入攝？
 The truth of form and non-suffering is rooted in the Dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問色非苦諦繫根法。
 Questioning the truth of non-suffering about form is based on the root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色苦諦繫法，除色非苦諦繫非根法，無也。
 Non-material dharmas and the truth of non-form and suffering are the dharmas. The truth of non-material and non-suffering is the non-root dharma, and there is nothing.
色集諦繫根法，幾陰界入攝？
 The truth of form-collection is based on the root method. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問色集諦繫根法。
 Ask about the roots of the truth of form.
無也。
 Nothing.
色非集諦繫根法，幾陰界入攝？
 If the truth of form is not the basis of the root method, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問色非集諦繫根法。
 Asking about the non-collective truth is based on the root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法，除色集諦繫法無也，除色非集諦繫非根法。
 If there is no matter except form, then there is nothing except the truth of matter, which is the root of dharma.
色滅諦繫根法，幾陰界入攝？
 The truth of the cessation of form is rooted in the Dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問色滅諦繫根法。
 Ask about the root method of the truth of form cessation.
無也。
 Nothing.
色非滅諦繫根法，幾陰界入攝？
 The truth of non-extinction of form is rooted in the Dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問色非滅諦繫根法。
 Asking about the truth of the non-annihilation of form is based on the root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法，除色滅諦繫法無也，除色非滅諦繫非根法。
 The truth of non-material dharma, the truth of non-extermination of form, is the absence of dharmas, and the truth of non-extermination of form is non-root dharma.
色道諦繫根法，幾陰界入攝？
 The truth of form and path is based on the root method. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問色道諦繫根法。
 Ask about the roots of the truth of color.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色[4]法非道諦繫法，除色道諦繫非根法無也。
 The Dharma that excludes form and the Dharma that eliminates form are not the Dharma of the Taoist system, and the Dharma that eliminates the Taoist system is not the root Dharma.
色非道諦繫根法，幾陰界入攝？
 If form is not the root of the truth of Taoism, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問色非道諦繫根法。
 Asking about form is not the root of the truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色[1]法、除色非道諦繫非根法。
 Non-material [1] dharmas, non-material non-Tao truths are non-root dharmas.
色諸聖諦繫根法，幾陰界入攝？
 All the holy truths of color are rooted in the Dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問色諸聖諦繫根法。
 Ask about the roots of all the noble truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色非諸聖諦繫法、除色非諸聖諦繫非根法。
 If there is no material, if there is no color, then there is no law of the noble truths. If there is no color, then there is no root of the noble truths.
色非諸聖諦繫根法，幾陰界入攝？
 If form is not the root of all the noble truths, how many netherworlds are taken in?
問何等法？
 Ask what kind of method?
問色非諸聖諦繫根法。
 Asking about form is not the root of all noble truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色諸聖諦繫法，除色非諸聖諦繫非根法無也。
 Apart from form, there is nothing but the dharma of all the noble truths.
色苦諦繫非根法，幾陰界入攝？
 The truth of form and suffering is non-root dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問色苦諦繫非根法。
 Asking about the truth of suffering is not a root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色非苦諦繫法、除色苦諦繫根法。
 The truth of non-materiality, the truth of non-suffering that eliminates form, and the root of the truth of suffering are the elimination of form.
色非苦諦繫非根法，幾陰界入攝？
 The truth of form is non-suffering and is non-rooted. How many yin realms are taken in?
問何等法？
 Ask what kind of method?
問色非苦諦繫非根法。
 The truth of asking about form is non-suffering, which is a non-root method.
無也。
 Nothing.
色集諦繫非根法，幾陰界入攝？
 The truth of form-collection is non-root dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問色集諦繫非根法。
 Asking about the truth of form-collection is not a root method.
無也。
 Nothing.
色非集諦繫非根法，幾陰界入攝？
 If form is not a set of truths, it is a non-root method. How many netherworlds are taken in?
問何等法？
 Ask what kind of method?
問色非集諦繫非根法。
 Asking about form is not a set of truths, but it is a non-root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法，除色集諦繫法無也，除色非集諦繫根法。
 Except for the dharma of matter, there is nothing except the dharma of the origin of matter, and there is nothing except the dharma of the origin of matter.
色滅諦繫非根法，幾陰界入攝？
 The truth of the cessation of form is a non-root method. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問色滅諦繫非根法。
 Questioning the truth of the cessation of form is a non-root method.
無也。
 Nothing.
色非滅諦繫非根法，幾陰界入攝？
 The truth of non-extinction of form is non-rooted. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問色非滅諦繫非根法。
 The truth of non-extinction of matter is non-root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法，除色滅諦繫法無也，除色非滅諦繫根法。
 The truth of non-material dharma is the root of dharma. The truth of non-material cessation is the root of dharma.
色道諦繫非根法，幾陰界入攝？
 The truth of form and path is non-root dharma. How many netherworlds are involved?
問何等法？
 Ask what kind of method?
問色道諦繫非根法。
 The truth of asking about form is not a root method.
無也。
 Nothing.
色非道諦繫非根法，幾陰界入攝？
 If form is not the truth of the Tao, it is not the root of the law. How many netherworlds are taken in?
問何等法？
 Ask what kind of method?
問色非道諦繫非根法。
 Asking about form is not a Taoist truth system and is not a root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色道諦繫法、除色非道諦繫根法。
 The non-material dharma, the non-material dharma that is the root of the Taoist truth, the dharma that is the root of the non-material Tao.
色諸聖諦繫非根法，幾陰界入攝？
 All the noble truths of form are non-root dharmas. How many nether realms are involved?
問何等法？
 Ask what kind of method?
問色諸聖諦繫非根法。
 The noble truths of asking about form are non-root dharmas.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法、除色非諸聖諦繫法、除色諸聖諦繫根法。
 Non-material dharmas, non-material dharma based on all noble truths, and non-material dharma based on all noble truths.
色非諸聖諦繫非根法，幾陰界入攝？
 If form is not part of the system of all noble truths and is not the root of dharma, how many nether realms are taken in?
問何等法？
 Ask what kind of method?
問色非諸聖諦繫非根法。
 Asking about form is not part of the system of noble truths and is not a fundamental method.
無也。
 Nothing.
非色法，如色法說。
 It is not material, just like material.
乃至過去未來現在法亦如是(二重竟)。
 Even the past, future, and present laws are like this (dual truth).
善色苦諦繫法，幾陰界入攝？
 How many nether realms are involved in the dharma system of the truth of goodness, form and suffering?
問何等法？
 Ask what kind of method?
問善色苦諦繫法。
 Ask about the system of the truth of goodness, form and suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色非苦諦繫法。
 Eliminate non-wholesome dharmas, eliminate wholesome and non-material dharmas, and eliminate wholesome and non-material dharmas.
善色非苦諦繫法，幾陰界入攝？
 How many yin realms are involved in the dharma of the truth of good form and non-suffering?
問何等法？
 Ask what kind of method?
問善色非苦諦繫法。
 Ask about the system of the truth of good form and non-suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色苦諦繫法。
 Eliminate non-wholesome dharmas, eliminate wholesome non-material dharmas, and eliminate wholesome, form-based and suffering-based dharmas.
善色集諦繫法，幾陰界入攝？
 How many yin realms are included in the dharma of the collection of good forms?
問何等法？
 Ask what kind of method?
問善色集諦繫法。
 Ask about the system of virtuous matter and its truth.
無也。
 Nothing.
善色非集諦繫法，幾陰界入攝？
 If the good form is not the dharma of the set of truths, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問善色非集諦繫法。
 Ask about the system of good, form and non-collection.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色集諦繫法。
 Eliminate non-wholesome dharmas, eliminate wholesome non-material dharmas, and eliminate wholesome and form-based dharmas.
問善色滅諦繫法，幾陰界入攝？
 Asking about the Dharma of the cessation of good form, how many nether realms are taken in?
問何等法？
 Ask what kind of method?
問善色滅諦繫法。
 Ask about the system of the truth of cessation of good form and form.
無也。
 Nothing.
善色非滅諦繫法，幾陰界入攝？
 How many yin realms are involved in the dharma of the non-destructive truth of good form?
問何等法？
 Ask what kind of method?
問善色非滅諦繫法。
 Ask about the system of the truth of non-destruction of good form and form.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法，除善色滅諦繫法無也。
 Except for the non-wholesome dharmas, except for the virtuous and non-material dharmas, except for the dharma of the cessation of wholesome and form, there is no dharma.
善色道諦繫法，幾陰界入攝？
 How many yin realms are involved in the dharma of the good form and Taoist truth?
問何等法？
 Ask what kind of method?
問善色道諦繫法。
 Ask about the system of good, color, and truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色非道諦繫法。
 Except for the non-wholesome dharmas, the elimination of the wholesome and non-material dharmas, the elimination of the wholesome and the non-material dharmas are not the dharma of the path and truth.
善色非道諦繫法，幾陰界入攝？
 If the good form is not the dharma of Taoism and truth, how many yin realms are taken in?
問何等法？
 Ask what kind of method?
問善色非道諦繫法。
 Asking about goodness and form is not the system of Taoism and truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色道諦繫法。
 Eliminate non-wholesome dharmas, eliminate wholesome non-material dharmas, and eliminate virtuous and non-material dharmas.
善色諸聖諦繫法，幾陰界入攝？
 How many nether worlds are involved in the dharma of the virtuous and noble truths?
問何等法？
 Ask what kind of method?
問善色諸聖諦繫法。
 Ask about the system of all the noble truths of good form.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色非諸聖諦繫法。
 The elimination of wholesome dharmas, the elimination of wholesomeness are non-material dharmas, the elimination of wholesomeness and form are not the dharmas of the Noble Truths.
善色非諸聖諦繫法，幾陰界入攝？
 If the good form is not the dharma of all the noble truths, how can the nether world be taken in?
問何等法？
 Ask what kind of method?
問善色非諸聖諦繫法。
 Asking about good and form is not the system of all noble truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色諸聖諦繫法。
 Eliminate non-wholesome dharmas, eliminate wholesome non-material dharmas, and eliminate wholesome and non-material dharmas.
善色根法，幾陰界入攝？
 How many yin realms are taken in by the virtuous and color-based faculties?
問何等法？
 Ask what kind of method?
問善色根法。
 Ask about the root method of good form.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色非根法。
 Eliminate non-wholesome dharmas, eliminate wholesome non-material dharmas, and eliminate wholesome and non-material dharmas.
善色非根法，幾陰界入攝？
 Good form is not the root of Dharma. How many yin realms are taken in?
問何等法？
 Ask what kind of method?
問善色非根法。
 Ask about the non-root method of good form.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色根法。
 Eliminate non-wholesome dharmas, eliminate wholesome non-material dharmas, and eliminate wholesome and material-rooted dharmas.
善色苦諦繫根法，幾陰界入攝？
 The truth of good, form and suffering is rooted in the Dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問善色苦諦繫根法。
 Ask about the root method of the truth of goodness, form and suffering.
[2]除餘法。
 [2] Division method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色苦諦繫法，除善色非苦諦繫非根法無也，善色集諦繫根法無也。
 Except for the non-wholesome dharmas, except for the wholesome non-material dharmas, except for the dharma with the root of the truth of wholesome form and non-suffering, there is no dharma with the root of the truth of wholesome, form and non-suffering.
善色非苦諦繫根法，幾陰界入攝？
 The truth of good form and non-suffering is rooted in the Dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問善色非苦諦繫根法。
 Ask about the root of the truth of good form and non-suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色苦諦繫法，除善色非苦諦繫非根法無也。
 Except for the non-wholesome dharmas, the elimination of the wholesome non-material dharmas, the elimination of the virtuous and non-suffering truth system dharmas, the elimination of the wholesome and non-suffering truth system non-root dharmas.
善色集諦繫根法，幾陰界入攝？
 How many nether realms are involved in the root of the truth of good form and form?
問何等法？
 Ask what kind of method?
問善色集諦繫根法。
 Ask about the root method of the collection of wholesome forms.
無也。
 Nothing.
善色非集諦繫根法，幾陰界入攝？
 How many nether realms are involved in the root of the non-collective truth of good form?
問何等法？
 Ask what kind of method?
問善色非集諦繫根法。
 Ask about the root of the truth of good, form, and non-collection.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法，除善色集諦繫法無也，除善色非集諦繫非根法。
 Except for the non-wholesome dharmas, except for the wholesome and non-material dharmas, except for the dharma of the collection of wholesome and non-material, there is no dharma except for the collection of wholesome and non-material.
善色滅諦繫根法，幾陰界入攝？
 The truth of the cessation of good form is rooted in the Dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問善色滅諦繫根法。
 Ask about the root method of the truth of cessation of wholesome form.
無也。
 Nothing.
善色非滅諦繫根法，幾陰界入攝？
 The truth of the non-extinction of good form is rooted in the Dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問善色非滅諦繫根法。
 Ask about the root of the truth of non-extinction of good form and form.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法，除善色滅諦繫法無也，除善色非滅諦繫根法。
 Except for the non-wholesome dharmas, and except for the wholesome and non-material dharmas, except for the cessation of wholesome and non-material dharma, there is no dharma that is the root of the cessation of wholesome and form.
善色道諦繫根法，幾陰界入攝？
 How many yin realms are involved in the root of the good-color Taoist truth?
問何等法？
 Ask what kind of method?
問善色道諦繫根法。
 Ask about the roots of the virtuous material path.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色非道諦繫法，除善色道諦繫非根法無也。
 Except for the non-wholesome dharmas, the elimination of the wholesome and non-material dharmas, the elimination of the wholesome and the non-material dharmas, the elimination of the wholesome and the non-material dharmas of the Taoist system, the elimination of the wholesome and non-material dharma of the Taoist system.
善色非道諦繫根法，幾陰界入攝？
 Good form and non-Tao truth are rooted in the Dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問善色非道諦繫根法。
 Asking about the root of good, form and non-pathic truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色道諦繫法、除善色非道諦繫非根法。
 Eliminate non-wholesome dharmas, eliminate wholesome and non-material dharmas, eliminate wholesome and non-material dharmas of the Taoist system, and eliminate wholesome and non-material dharma of the Taoist system.
善色諸聖諦繫根法，幾陰界入攝？
 When all the noble truths of good form are rooted in the Dharma, how many nether realms are taken in?
問何等法？
 Ask what kind of method?
問善色諸聖諦繫根法。
 Ask about the roots of all the noble truths of good form.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色非諸聖諦繫法、除善色諸聖諦繫非根法。
 Except for the non-wholesome dharmas, the elimination of the wholesome and non-material dharmas, the elimination of the wholesome and the non-material dharmas, the elimination of the wholesome and the non-material dharmas of the system of noble truths, the elimination of the wholesome and the non-material dharma.
善色非諸聖諦繫根法，幾陰界入攝？
 Good form is not the root of all noble truths. How many netherworlds are taken in?
問何等法？
 Ask what kind of method?
問善色非諸聖諦繫根法。
 Asking about good and form is not the root of all noble truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色諸聖諦繫法，除善色非諸聖諦繫非根法無[1]也。
 Except for the non-wholesome dharmas, the elimination of the wholesome and non-material dharmas, the elimination of the wholesome and non-material dharmas of the system of all noble truths, the elimination of the dharma of the system of all the holy truths and the non-roots of the wholesome and non-material dharma [1].
善色苦諦繫非根法，幾陰界入攝？
 The truth of good, form and suffering is non-rooted. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問善色苦諦繫非根法。
 Asking about the truth of good, form and suffering is not a root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色非苦諦繫法，除善色苦諦繫根法無也。
 Except for the non-wholesome dharmas, the elimination of the wholesome and non-material dharmas, the elimination of the wholesome and the non-material dharmas based on the truth of suffering, the elimination of the wholesome and non-material dharmas based on the truth of suffering, there is nothing except the dharma based on the root of the truth of good and form and suffering.
善色非苦諦繫非根法，幾陰界入攝？
 The truth of good form and non-suffering is non-rooted. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問善色非苦諦繫非根法。
 Asking about the truth that good, form, and non-suffering are non-rooted methods.
無也。
 Nothing.
善色集諦繫非根法，幾陰界入攝？
 The truth of the collection of wholesome forms is non-root dharma. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問善色集諦繫非根法。
 Asking about the truth of the collection of wholesome forms is a non-root method.
無也。
 Nothing.
善色非集諦繫非根法，幾陰界入攝？
 Good form is not a set of truths and is not a root. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問善色非集諦繫非根法。
 Asking about the non-collective truth of good and form is a non-root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法，除善色集諦繫法無也，除善色非集諦繫根法。
 Except for the non-wholesome dharmas, and except for the wholesome and non-material dharmas, except for the dharma that is the root of the root of the wholesome and non-material, there is no dharma that is the root of the root of the dharma.
善色滅諦繫非根法，幾陰界入攝？
 The truth of the cessation of good form is a non-root method. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問善色滅諦繫非根法。
 Asking about the truth of the cessation of wholesome form is a non-root method.
無也。
 Nothing.
善色非滅諦繫非根法，幾陰界入攝？
 The truth of the non-extinction of good form is non-rooted. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問善色非滅諦繫非根法。
 Ask about the non-extermination truth of good form and non-extinction.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法，除善色滅諦繫法無也，除善色非滅諦繫根法。
 Except for the non-wholesome dharmas, and except for the wholesome and non-material dharmas, except for the cessation of wholesome and non-material dharma, there is no dharma that is the root of the cessation of wholesome and form.
善色道諦繫非根法，幾陰界入[2]攝？
 The truth of good form and Taoism is non-root dharma. How many yin realms are taken in by [2]?
問善色道諦繫非根法，無也。
 Asking about the truth of the path of good form and form is not the root of the law, it is nothing.
善色非道諦繫非根法，幾陰界入攝？
 The good form is not the system of Taoism and the root of Dharma. How many yin realms are taken in?
問何等法？
 Ask what kind of method?
問善色非道諦繫非根法。
 Asking about good and form is not the system of truth and root.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色道諦繫法、除善色非道諦繫根法。
 Eliminate non-wholesome dharmas, eliminate wholesome and non-material dharmas, eliminate wholesome and non-material dharmas that are the root of the path and truth, and eliminate wholesome and non-material dharmas that are the root of the path.
善色諸聖諦繫非根法，幾陰界入攝？
 All the noble truths of good form are non-root dharmas. How many nether realms are taken in?
問何等法？
 Ask what kind of method?
問善色諸聖諦繫非根法。
 Asking about the noble truths of good form and non-root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非色法、除善色非諸聖諦繫根法、除善色諸聖諦繫根法。
 To eliminate the non-wholesome dharmas, to eliminate the wholesome and non-material dharmas, to eliminate the wholesome and non-material dharmas, the root of all noble truths is to eliminate the dharma that is the root of all noble truths.
善色非諸聖諦繫非根法，幾陰界入攝？
 Good form is not part of the system of all noble truths and is not the root of dharmas. How many netherworlds can be taken in?
問何等法？
 Ask what kind of method?
問善色非諸聖諦繫非根法。
 Asking about good and form is not part of the system of noble truths and is not a fundamental method.
無也。
 Nothing.
善非色亦如是。
 The same is true for goodness but not form.
乃至過去未來現在法亦如是(三重竟)。
 Even the past, future, and present laws are like this (threefold truth).
善學色苦諦繫法，幾陰界入攝？
 If you are good at studying the truth of form and suffering, how many yin realms will you take in?
問何等法？
 Ask what kind of method?
問善學色苦諦繫法。
 Ask if you are good at learning the truth of form and suffering.
無也。
 Nothing.
善學色非苦諦繫法，幾陰界入攝？
 If you are good at learning the truth about form and non-suffering, how many nether realms will you take in?
問何等法？
 Ask what kind of method?
問善學色非苦諦繫法。
 Ask the good people to learn the truth about form and non-suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非無學法、除善學非色法，除善學色苦諦繫法無也。
 Except for the non-good Dharma, except for the good Dharma, there is no Dharma for learning, except for the good Dharma for learning, there is no Dharma for the truth of suffering.
善學色集諦繫法，幾陰界入攝？
 If you are good at studying the truth of form and body, how many yin realms will you take in?
問何等法？
 Ask what kind of method?
問善學色集諦繫法。
 Ask the good people to learn the method of the collection and truth of form.
無也。
 Nothing.
善學色非集諦繫法，幾陰界入攝？
 If you are good at studying the Dharma of the Formation and Non-Jidhisattva, how many yin realms will you take in?
問何等法？
 Ask what kind of method?
問善學色非集諦繫法。
 Ask the good people to learn the method of the system of form and non-collection.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非無學法、除善學非色法，除善學色集諦繫法無也。
 Except for the non-wholesome Dharma, except for the good Dharma, there is no Dharma for learning, except for the good Dharma for learning, there is no Dharma for the body.
善學色滅諦繫法，幾陰界入攝？
 If you are good at studying the truth of form-extinction, how many nether realms will you take in?
問何等法？
 Ask what kind of method?
問善學色滅諦繫法。
 Ask those who are good at learning the truth of form-extinction.
無也。
 Nothing.
善學色非滅諦繫法，幾陰界入攝？
 If you are good at studying the principle of non-extinction of form, how many nether worlds will you take in?
問何等法？
 Ask what kind of method?
問善學色非滅諦繫法。
 Ask the good people to learn the method of non-extinction of form.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非無學法、除善學非色法，除善學色滅諦繫法無也。
 Except for the absence of wholesome dharmas, the elimination of good dharma is not without learning, the elimination of virtuous learning is not the dharma of form, the elimination of virtuous learning is the dharma based on the truth of the cessation of form.
善學色道諦繫法，幾陰界入攝？
 If you are good at studying the truth of form and path, how many netherworlds will you take in?
問何等法？
 Ask what kind of method?
問善學色道諦繫法。
 Ask the good people to learn the system of color and Taoism.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非無學法、除善學非色法、除善學色非道諦繫法。
 Except for the non-wholesome Dharma, except for the good Dharma, it is not the Dharma without learning.
善學色非道諦繫法，幾陰界入攝？
 If you are good at studying the Dharma of the non-Tao truth, how many yin realms will you take in?
問何等法？
 Ask what kind of method?
問善學色非道諦繫法。
 Asking to be good at learning form is not the system of Taoism and truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非無學法、除善學非色法、除善學色道諦繫法。
 Eliminate the non-virtuous dharmas, eliminate the virtuous dharma without learning, eliminate the virtuous dharma that is non-material, and eliminate the virtuous and learn the dharma of the path of form.
善學色諸聖諦繫法，幾陰界入攝？
 If you are good at studying the dharma of the noble truths of form, how many netherworlds will you take in?
問何等法？
 Ask what kind of method?
問善學色諸聖諦繫法。
 Ask good people to learn the system of all noble truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除[3]善無學法、除善學非色法、除善學色非諸聖諦繫法。
 There is no wholesome dharma except [3] good, there is no learning dharma, there is no learning dharma apart from the good, there is no dharma except the good learning, there is no dharma in the system of noble truths apart from the learning dharma.
善學色非諸聖諦繫法，幾陰界入攝？
 If you are good at studying the Dharma of the non-holy truths, how many netherworlds will you take in?
問何等法？
 Ask what kind of method?
問善學色[4]非聖諦繫法。
 Asking about good things and learning about them [4] is not a system of noble truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非無學法、除善學非色法、除善學色諸聖諦繫法。
 Eliminate the non-virtuous dharmas, eliminate the virtuous dharma without learning, eliminate the virtuous dharma that is non-material, and eliminate the virtuous and non-material dharma.
善學色根法，幾陰界入攝？
 If you are good at learning the Dharma of the sense faculties, how many yin realms will you take in?
問何等法？
 Ask what kind of method?
問善學色根法。
 Ask good people to learn the color root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非無學法、除善學非色法，除善學色非根法無也。
 If there is no good dharma, if there is no good dharma, there is no dharma of learning.
善學色非根法，幾陰界入攝？
 If you are good at studying the non-material root method, how many negative realms will you take in?
問何等法？
 Ask what kind of method?
問善學色非根法？
 Is it good to learn the non-material root method?
無也。
 Nothing.
善學色苦諦繫根法，幾陰界入攝？
 If you are good at learning the root method of the truth of form and suffering, how many nether realms can you take in?
問何等法？
 Ask what kind of method?
問善學色苦諦繫根法。
 Ask the good people to learn the root method of the truth of form and suffering.
無也。
 Nothing.
善學色非苦諦繫根法，幾陰界入攝？
 If you are good at learning the truth of form and non-suffering, how many nether realms will you take in?
問何等法？
 Ask what kind of method?
問善學色非苦諦繫根法。
 Ask about the root method of learning the truth about form and non-suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非無學法、除善學非色法，除善學色苦諦繫法無也，除善學色非苦諦繫非根法無也。
 Except for the non-wholesome Dharma, except for the good Dharma that is not without learning, except for the good learning of non-material Dharma, except for the good learning of form, there is no Dharma based on the truth of suffering.
善學色集諦繫根法，幾陰界入攝？
 If you are good at learning the truth of form and root, how many nether realms will you take in?
問何等法？
 Ask what kind of method?
問善學色集諦繫根法。
 Ask the good person to learn the root method of the truth of form.
無也。
 Nothing.
善學色非集諦繫根法，幾陰界入攝？
 If you are good at learning the truth of form and non-existence, how many netherworlds will you take in?
問何等法？
 Ask what kind of method?
問善學色非集諦繫根法。
 Asking to be good at learning the root method of the truth of non-materiality.
除餘法。
 Remainder method.
除何等[5]法？
 In addition to what [5] method?
除善非無學法、除善學非色法，除善學色集諦繫法無也，除善學色非集諦繫非根法無也，善學色滅諦繫非根法無也。
 Except for good learning, there is no Dharma. Except for good learning, there is no Dharma. Excluding good learning, there is no Dharma. .
善學色滅諦繫根法，幾陰界入攝？
 If you are good at learning the root method of the truth of form cessation, how many nether realms will you take in?
問何等法？
 Ask what kind of method?
問善學色滅諦繫根法。
 Ask the good person to learn the root method of the truth of form cessation.
無也。
 Nothing.
善學色非滅諦繫根法，幾陰界入攝？
 If you are good at learning the truth of the non-extinction of form, how many nether realms will you take in?
問何等法？
 Ask what kind of method?
問善學色非滅諦繫根法。
 Ask about the root method of learning the truth of non-extinction of form.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非無學法、除善學非色法，除善學色滅諦繫法無也，除善學色非滅諦繫非根法無也。
 Except for the non-wholesome dharmas, except for the good dharma that is not without learning, except for the virtuous learning of non-material dharmas, except for the good learning of the non-material dharma, there is no dharma based on the truth of the cessation of form, and except for the good learning of the dharma that is the root of the non-extermination of form.
善學色道諦繫根法，幾陰界入攝？
 If you are good at learning the root method of the truth of form and path, how many nether realms will you take in?
問何等法？
 Ask what kind of method?
問善學色道諦繫根法。
 Ask about the root method of the root of the truth of form and path.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非無學法、除善學非色法、除善學色非道諦繫法，除善學色道諦繫非根法無也。
 Except for the absence of wholesome Dharma, except for the good Dharma that is not without learning, except for the good learning of non-material Dharma, except for the good learning of form, it is not the Dharma of the Tao and the truth, and except for the good learning of form, the Dharma of the Tao and the truth is the non-root Dharma.
善學色非道諦繫根法，幾陰界入攝？
 If you are good at learning the root of the truth of form and non-path, how many netherworlds will you take in?
問何等法？
 Ask what kind of method?
問善學色非道諦繫根法。
 Asking to be good at learning the root of the truth of form and non-path.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非無學法、除善學非色法、除善學色道諦繫法，除善學色非道諦繫非根法無也。
 Except for the absence of wholesome Dharma, except for the good Dharma that is not without learning, except for the good learning of non-material Dharma, except for the good learning of form, there is no Dharma of the Tao, the truth, and except for the good learning of form, there is no root of Dharma.
善學色諸聖諦繫根法，幾陰界入攝？
 If you are good at studying the root method of all the noble truths of form, how many nether realms will you take in?
問何等法？
 Ask what kind of method?
問善學色諸聖諦繫根法。
 Ask the good people to learn the root method of all the noble truths of form.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非無學法、除善學非色法、除善色非諸聖諦繫法，除善學色諸聖諦繫非根法無也。
 If there is no good dharma, if there is no good dharma, there is no dharma of learning. If there is no virtuous dharma, there is no dharma of form.
善學色非諸聖諦繫根法，幾陰界入攝？
 If a person who is good at learning about form is not the root of all the noble truths, how many nether realms will he take in?
問何等法？
 Ask what kind of method?
問善學色非諸聖諦繫根法。
 Asking to be good at learning form is not the root of all the noble truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無善法、除善非[1]疑善法、除善[2]非學法、除善學非色法、除善學色諸聖諦繫法，除善學色非諸聖諦繫非根法無也。
 Eliminate the non-wholesome dharma, eliminate the good dharma, [1] doubt the good dharma, eliminate the good [2] non-study dharma, eliminate the good dharma, learn the non-material dharma, eliminate the good dharma, learn the non-material dharma, eliminate the good dharma, learn the non-material dharma, eliminate the good and learn the non-material dharma. There is nothing but root.
善學色苦諦繫非根法，幾陰界入攝？
 If you are good at learning the truth of form and suffering, which is a non-root method, how many nether realms can you take in?
問何等法？
 Ask what kind of method?
問善學色苦諦繫非根法。
 Asking to be good at learning the truth of form and suffering is a non-root method.
盡無也。
 Nothing at all.
善非色亦如上色法說。
 Goodness is not material, just as it is said in the law of materiality.
乃至過去未來現在法亦如是(四重[3]竟攝事竟)。
 The same is true for the past, future, and present laws (the fourth level [3] actually refers to the actual situation).
苦諦繫法，幾非陰界入攝？
 Is it possible that the Dharma of the truth of suffering cannot be taken in by the nether world?
問何等法？
 Ask what kind of method?
問非苦諦繫法。
 Ask about the system of non-suffering truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除苦諦繫法。
 The method of eliminating suffering.
非苦諦繫法，幾非陰界入攝？
 If it is not a Dharma based on the truth of suffering, how can it not be taken in by the nether world?
問何等法？
 Ask what kind of method?
問苦諦繫法。
 Ask about the system of the truth of suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非苦諦繫法。
 Unless the truth of suffering is followed.
集諦繫法，幾非陰界入攝？
 How can the Dharma of the Collection of Truths be taken from the underworld?
問何等法？
 Ask what kind of method?
問非集諦繫法。
 Ask about the non-collective truth system.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除集諦繫法。
 In addition to the collection of truth systems.
非集諦繫[4]法，幾非陰界入攝？
 If it is not the Dharma of the Settlement System [4], how can it not be taken in by the Yin Realm?
問何等法？
 Ask what kind of method?
問集諦繫法。
 Ask about the collection of truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非集諦繫法。
 Unless the collection of truth is the method.
滅諦繫法，幾非陰界入攝？
 Is it possible that the Dharma of the annihilation truth cannot be taken in by the underworld?
問何等法？
 Ask what kind of method?
問非滅諦繫法。
 Ask about the system of non-annihilation truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除滅諦繫法。
 Eliminate the truth of annihilation.
非滅諦繫[5]法，幾非陰界入攝？
 How can the Dharma of the non-annihilating truth system [5] not enter the nether world?
問何等法？
 Ask what kind of method?
問滅諦繫法。
 Ask about the method of annihilation.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非滅諦繫法。
 Unless the truth is destroyed.
道諦繫法，幾非陰界入攝？
 How can the Taoist teachings be taken from the underworld?
問何等法？
 Ask what kind of method?
問非道諦繫法。
 Asking about the system of non-Tao truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除道諦繫法。
 In addition to the Taoist system of law.
非道諦繫法，幾非陰界入攝？
 If it is not the system of Taoism, how can it not be taken in by the underworld?
問何等法？
 Ask what kind of method?
問道諦繫法。
 Ask about the truth system.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非道諦繫法。
 Unless the truth is the system of law.
諸聖諦繫法，幾非陰界入攝？
 Is it possible that the dharma system of all holy truths is not taken into account by the underworld?
問何等法？
 Ask what kind of method?
問非諸聖諦繫法。
 Asking about the system of non-Noble Truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除諸聖諦繫法。
 In addition to the system of all noble truths.
非諸聖諦繫法，幾非陰界入攝？
 If it is not the system of all noble truths, how can it not be taken in by the underworld?
問何等法？
 Ask what kind of method?
問諸聖諦繫法。
 Ask about the system of all noble truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非諸聖諦繫法。
 Unless all the Noble Truths are the basis of Dharma.
根法，幾非陰界入攝？
 How can the root method be taken from the underworld?
問何等法？
 Ask what kind of method?
問非根法。
 Ask about non-root methods.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除根法。
 Root removal method.
非根法，幾非陰界入攝？
 If it is not a root method, how can it not be taken in by the nether world?
問何等法？
 Ask what kind of method?
問根法。
 Ask the root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非根法。
 Except the root method.
苦諦繫根法，幾非陰界入攝？
 Is it possible that the root of the truth of suffering cannot be taken in by the nether world?
問何等法？
 Ask what kind of method?
問非苦諦繫法、問苦諦繫非根法。
 Asking about the truth of non-suffering is a dharma, and asking about the truth of suffering is a dharma at the root.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除苦諦繫根法。
 The root method of eliminating suffering.
非苦諦繫根法，幾非陰界入攝？
 If it is not the root of the truth of suffering, how can it not be taken in by the netherworld?
問何等法？
 Ask what kind of method?
問苦諦繫法、問非苦諦繫非根法。
 Ask about the truth of suffering, and ask about the truth of non-suffering, the root of non-suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非苦諦繫根法。
 Unless the truth of suffering is rooted in the Dharma.
集諦繫根法，幾非陰界入攝？
 Is it possible that the root method of the collection of truths cannot be taken in by the Yin realm?
無也。
 Nothing.
非集諦繫根法，幾非陰界入攝？
 If it is not the root method of the collection of truths, how can it not be taken in by the netherworld?
問何等法？
 Ask what kind of method?
問集諦繫法、問非集諦繫非根法。
 Ask about the Dharma of the set of truths, and ask about the non-root of the truth.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非集諦繫根法。
 Unless it is based on the root method of gathering truth.
滅諦繫根法，幾非陰界入攝？
 How can the truth of annihilation, which is based on the root method, not be taken in by the nether world?
無也。
 Nothing.
非滅諦繫根法，幾非陰界入攝？
 If the truth of non-annihilation is rooted in the Dharma, how can it not be taken in by the nether world?
問何等法？
 Ask what kind of method?
問滅諦繫法、問非滅諦繫非根法。
 Asking about the truth of cessation is the dharma, and asking about the truth of non-cessation is the non-root dharma.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非滅諦繫根法。
 Unless the truth of annihilation is based on the root method.
道諦繫根法，幾非陰界入攝？
 How can the truth of Taoism not be taken in by the nether world?
問何等法？
 Ask what kind of method?
問非道諦繫法。
 Asking about the system of non-Tao truth.
問道諦繫非根法，無也。
 The truth of inquiry is not the root method, it is nothing.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除道諦繫根法。
 In addition to the root method of Taoism.
非道諦繫根法，幾非陰界入攝？
 If it is not the root of the truth, how can it not be taken in by the nether world?
問何等法？
 Ask what kind of method?
問道諦繫法、問非道諦繫非根法。
 Asking about the truth is about Dharma, and asking about non-Tao truth is about non-root Dharma.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非道諦繫根法。
 Unless the truth is based on the root method.
諸聖諦繫根法，幾非陰界入攝？
 Are all the holy truths rooted in the Dharma not inhabited by the nether world?
問何等法？
 Ask what kind of method?
問非諸聖諦繫法、問諸聖諦繫非根法。
 Asking about the Dharma that is not the system of the Noble Truths, asking about the Dharma that is not the root of the Noble Truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除諸聖諦繫根法。
 In addition to the roots of all noble truths.
非諸聖諦繫根法，幾非陰界入攝？
 If it is not the root of all noble truths, how can it not be taken in by the nether world?
問何等法？
 Ask what kind of method?
問諸聖諦繫法、問非諸聖諦繫非根法。
 Ask about the Dharma that is the system of the Noble Truths, and ask about the Dharma that is not the system of the Noble Truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非諸聖諦繫根法。
 Unless all noble truths are rooted in Dharma.
苦諦繫非根法，幾非陰界入攝？
 The truth of suffering is not a root dharma, how can it not be taken in by the netherworld?
問何等法？
 Ask what kind of method?
問非苦諦繫法、問苦諦繫根法。
 Ask about the root of the truth of non-suffering, and ask about the root of the truth of suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除苦諦繫非根法。
 The truth of eliminating suffering is not the root method.
非苦諦繫非根法，幾非陰界入攝？
 If the truth of non-suffering is not a root, how can it not be absorbed into the nether world?
問何等法？
 Ask what kind of method?
問苦諦繫法、問非苦諦繫根法。
 Ask about the root of the truth of suffering, and ask about the root of the truth of non-suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非苦諦繫非根法。
 Unless the truth of suffering is a non-root method.
集諦繫非根法，幾非陰界入攝？
 The collection of truths is not a root method, how can it not be taken in by the netherworld?
問何等法？
 Ask what kind of method?
問非集諦繫法。
 Ask about the non-collective truth system.
問集諦繫根法，無也。
 When asked about the root method of the collection of truths, there is no such thing.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除集諦繫非根法。
 Except for the collection of truths, it is not the root method.
非集諦繫非根法，幾非陰界入攝？
 If it is not a set truth, it is not a root dharma. How can it be that it is not taken in by the nether world?
問何等法？
 Ask what kind of method?
問集諦繫法、問非集諦繫根法。
 Ask about the origin of the set truths, and ask about the roots of the non-set truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非集諦繫非根法。
 Unless the set of truths is a non-root method.
滅諦繫非根法，幾非陰界入攝？
 The truth of annihilation is not a root dharma, so how can it not be absorbed into the netherworld?
問何等法？
 Ask what kind of method?
問非滅諦繫法。
 Ask about the system of non-annihilation truth.
問滅諦繫根法，無也。
 When asked about the root of the truth of annihilation, there is no such thing.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除滅諦繫非根法。
 The truth of elimination is not the root method.
非滅諦繫非根法，幾非陰界入攝？
 The truth of non-annihilation is non-rooted. How can it not be taken in by the netherworld?
問何等法？
 Ask what kind of method?
問滅諦繫法、問非滅諦繫根法。
 Ask about the root of the truth of cessation, and ask about the root of the truth of non-annihilation.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非滅諦繫非根法。
 Unless the truth of annihilation is non-root dharma.
道諦繫非根法，幾非陰界入攝？
 The truth of Taoism is not the root of Dharma. How can it not be taken in by the Yin realm?
無也。
 Nothing.
非道諦繫非根法，幾非陰界入攝？
 If it is not the system of truth and root, how can it be that it is not inhabited by the netherworld?
問何等法？
 Ask what kind of method?
問道諦繫法、問非道諦繫根法。
 Asking about the root of the truth and asking about the root of the non-Tao.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非道諦繫非根法。
 Unless the truth is a non-root method.
諸聖諦繫非根法，幾非陰界入攝？
 All the noble truths are not root-dharma, how can they not be absorbed into the nether world?
問何等法？
 Ask what kind of method?
問非諸聖諦繫法、問諸聖諦繫根法。
 Ask about the Dharma that is not the root of all Noble Truths, and ask about the Dharma that is the root of all Noble Truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除諸聖諦繫非根法。
 Except that all the noble truths are non-root dharmas.
非諸聖諦繫非根法，幾非陰界入攝？
 If it is not the system of all noble truths and is not the root of Dharma, how can it be that it is not inhabited by the nether world?
問何等法？
 Ask what kind of method?
問諸聖諦繫法、問非諸聖諦繫根法。
 Ask about the root of all noble truths, and ask about the root of non-noble truths.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非諸聖諦繫非根法。
 Unless the noble truths are non-root dharmas.
眼入法，幾非陰界入攝？
 How can it be that the eye enters the Dharma and does not enter the nether world?
問何等法？
 Ask what kind of method?
問非眼入法。
 Asking about non-eye-viewing methods.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除眼入法。
 Eye removal method.
乃至法入亦如是。
 The same is true even for Dharma entry.
眼界法，幾非陰界入攝？
 Is it possible that the vision method is not taken in by the underworld?
問何等法？
 Ask what kind of method?
問非眼界法。
 Ask about the non-vision method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除眼界法。
 The method of removing horizons.
非眼界法？
 Non-vision method?
幾非陰界入攝？
 Isn't it from the underworld?
問何等法？
 Ask what kind of method?
問眼界法。
 Ask about the vision method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非眼界法。
 Unless the vision method.
乃至法界亦如是。
 The same is true in the Dharma Realm.
色陰法，幾非陰界入攝？
 Is it possible that the Yin method of color is not taken into the Yin realm?
問何等法？
 Ask what kind of method?
問非色陰法。
 Ask about the non-color Yin method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除色陰法。
 The method of removing color and yin.
[1]非色陰法，幾非陰界入攝？
 [1] It is not the Yin method of color, how can it be taken into the Yin realm?
問何等法？
 Ask what kind of method?
問色陰法。
 Ask about the color-yin method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色[2]陰法。
 Unless color [2] yin method.
乃至識陰亦如是。
 Even the consciousness is the same.
苦聖諦法，幾非陰界入攝？
 Is it possible that the Holy Truth of Suffering cannot be absorbed into the netherworld?
問何等法？
 Ask what kind of method?
問非苦聖諦法。
 Ask about the noble truth of non-suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除苦聖諦法。
 The Noble Truth of Eliminating Suffering.
非苦聖諦法，幾非陰界入攝？
 If it is not the Noble Truth of Suffering, how can it not be taken in by the underworld?
問何等法？
 Ask what kind of method?
問苦聖諦法。
 Ask about the noble truth of suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非苦聖諦法。
 Except for the noble truth of suffering.
乃至道聖諦亦如是。
 This is also true of the Noble Truth of the Path.
眼根法，幾非陰界入攝？
 Isn't it possible that the eye root method is not taken in by the nether world?
問何等法？
 Ask what kind of method?
問非眼根法。
 Ask about the non-eye root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除眼根法。
 Eye root removal method.
非眼根法，幾非陰界入攝？
 If it is not the eye-faculty, how can it not be taken in by the nether world?
問何等法？
 Ask what kind of method?
問眼根法。
 Ask about eye root method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非眼根法。
 Except the eye root method.
乃至知已根亦如是。
 Even the root of knowing oneself is the same.
念覺法，幾非陰界入攝？
 Isn’t it possible that the Dharma of mindfulness is not taken in by the underworld?
問何等法？
 Ask what kind of method?
問非念覺法。
 Ask about non-thought awareness.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除念覺法。
 Eliminate thoughts and awakening.
非念覺法，幾非陰界入攝？
 If it is not thought-enlightenment, how can it not be taken in by the underworld?
問何等法？
 Ask what kind of method?
問念覺法。
 Ask about enlightenment.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非念覺法。
 Unless you are aware of it.
乃至捨覺法亦如是。
 Even the Dharma of equanimity is the same.
貪不善根法？
 The root of greed and unwholesomeness?
幾非陰界入攝？
 Isn't it from the underworld?
問何等法？
 Ask what kind of method?
問非貪不善根法。
 Ask about the root method of non-greed and non-virtue.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除貪不善根[3]法。
 The method to eliminate the unwholesome roots of greed [3].
非貪不善根法，幾非陰界入攝？
 If it is not greedy or unwholesome, how can it not be taken in by the nether world?
問何等法？
 Ask what kind of method?
問貪不善根法。
 Ask about the roots of greed and unwholesomeness.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非貪不善根法。
 Unless you are greedy and have bad roots.
恚、癡不善根法亦如是。
 The same is true for the unwholesome roots of hatred and delusion.
無貪善根法，幾非陰界入攝？
 How can the Dharma with good roots without greed not be taken in by the nether world?
問何等法？
 Ask what kind of method?
問非無貪善根法。
 Asking about non-greedy and good roots.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除無貪善根法。
 Eliminate the root of good deeds without greed.
非無貪善根法，幾非陰界入攝？
 If it is not a dharma with good roots without greed, how can it not be taken in by the nether world?
問何等法？
 Ask what kind of method?
問無貪善根法。
 Ask about the root method of good deeds without greed.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非無貪善根法。
 Unless there is no greed and good roots.
無恚、無癡亦如是。
 The same goes for being without hatred and ignorance.
地大法，幾非陰界入攝？
 How can the great law of the earth be taken in by the underworld?
問何等法？
 Ask what kind of method?
問非地大法。
 Ask non-local Dafa.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除地大法。
 The great method of removing the earth.
非地大法，幾非陰界入攝？
 If it is not a great law of the earth, how can it not be absorbed by the underworld?
問何等法？
 Ask what kind of method?
問地大法。
 Ask about the law of the land.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非地大法。
 Unless it’s Dafa.
水、火、風大亦如是。
 The same is true for the elements of water, fire, and wind.
不殺生戒法，幾非陰界入攝？
 How can the precept of not killing living beings not be taken in by the underworld?
問何等法？
 Ask what kind of method?
問非不殺生戒法。
 Ask about the non-killing precept.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除不殺生戒法。
 Except for the precept not to kill.
非不殺生戒法，幾非陰界入攝？
 If it is not the precept of not killing, how can it be that it is not inhabited by the underworld?
問何等法？
 Ask what kind of method?
問不殺生戒法。
 Ask about the precept not to kill.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非不殺生戒法。
 Unless there is a precept against killing.
乃至不飲酒不放逸處亦如是。
 The same is true even if you don't drink and don't let loose.
色法，幾非陰界入攝？
 Is it possible that the material dharma is not taken in by the nether world?
問何等法？
 Ask what kind of method?
問非色法。
 Ask about non-material things.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除色法。
 Color removal method.
非色法？
 Non-rupa?
幾非陰界入攝？
 Isn't it from the underworld?
問何等法？
 Ask what kind of method?
問色法。
 Ask about form.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非色法。
 Except for materiality.
乃至過去未來[4]現在亦如是。
 This is true even in the past, future [4] and present.
舍利弗阿毘曇論卷第[5]二十二
 Sāriputta Abhidamāṇī Volume [5] Twenty-two
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T1548 舍利弗阿毘曇論卷/篇章 二十三
 T1548 Shariputra Abhitan's Treatise Volume/Chapter Twenty-three
舍利弗阿毘曇論卷第[6]二十三
 Sāriputta Abhidamāṇī Volume [6] Twenty-three
姚秦[＊]罽賓三藏曇摩耶舍共曇摩崛多[＊]等譯
 Translated by Yao Qin[*] and others
攝相應分相應品[7]第二[8]之上
 Photography corresponds to product [7] second and above [8]
心心數法，當知相應、當知不相應、當知無相應、當知非無相應。
 In the method of counting from the heart, you should know the correspondence, you should know the non-correspondence, you should know the non-correspondence, and you should know the non-correspondence.
相應，當知亦有相應、不相應、無相應、非無相應。
 Correspondence, you should know that there is also correspondence, non-correspondence, no correspondence, and not without correspondence.
不相應，當知亦有相應、不相應、無相應、非無相應。
 If there is no correspondence, you should know that there is also correspondence, non-correspondence, no correspondence, and not without correspondence.
無相應，當知亦有相應、不相應、無相應、非無相應。
 If there is no correspondence, you should know that there is also correspondence, non-correspondence, no correspondence, and not without correspondence.
無相應，當知亦有相應、不相應、無相應、非無相應。
 If there is no correspondence, you should know that there is also correspondence, non-correspondence, no correspondence, and not without correspondence.
相應者，謂心與數法相應，數法與心相應，數法數法與數法相應，除自性。
 Correspondence means that the mind corresponds to the number method, the number method corresponds to the heart, the number method and the number method correspond to the number method, except the self-nature.
自性[9]自性不相應，非無相應。
 Self-nature [9] Self-nature does not correspond, not without correspondence.
心心數法相應正問，今當說。
 The numbering method of the mind corresponds to the correct question, and I will explain it now.
眼識界乃至意界意識界，身觸心觸名觸、對觸、愛觸、憎觸、明觸、無明觸、明分觸、無明分觸，樂根、苦根、喜根、憂根、捨根，受、想、思、觸、思惟、覺觀、忍、見、智、解脫，無貪、無恚、無癡，順信、悔、不悔、悅喜、心進、心除。
 In the realm of eye consciousness and even in the realm of consciousness, body contact, mind contact, name contact, opposition contact, love contact, hate contact, clear contact, ignorance contact, clear contact, and ignorance contact, the root of happiness, the root of suffering, the root of joy, Roots of worry, roots of equanimity, feelings, thoughts, reflections, touches, contemplations, awareness, patience, view, wisdom, liberation, no greed, no hatred, no delusion, trust, regret, no regrets, joy, enterprising heart, mind remove.
信、欲、不放逸、念、捨、怖，煩惱使、見使、疑使、戒[10]道使、愛使、恚使、嫉妬使、慳惜使、無明使、慢使、掉使，有覺有觀定、無覺有觀定、無覺無觀定、空定、無相定、無願定，信根乃至慧根，是名相應。
 Belief, desire, non-resistance, thought, equanimity, fear, cause of worry, cause of view, cause of doubt, cause of precepts [10] cause of Tao, cause of love, cause of envy, cause of jealousy, cause of stinginess, cause of ignorance, cause of conceit, Without it, there is awareness and contemplation concentration, non-awareness and contemplation concentration, non-awareness and non-contemplation concentration, empty concentration, phaseless concentration, and non-willing concentration. The root of faith and even the root of wisdom are called correspondences.
[11]問。
 [11] asked.
何謂眼識界？
 What is the world of vision?
若識，眼根因色境界，已生今生當生不定，是名眼識界。
 If you know, the eye root has been born in this life and will be undecided due to the realm of form. This is called the realm of eye consciousness.
耳，鼻，舌，身識界亦如是。
 The same is true for the ears, nose, tongue, and body and consciousness.
何謂意界？
 What is the realm of consciousness?
若[12]意知法念法，若初心已生今生當生不定，是名意界。
 If [12] the mind knows the Dharma and thinks of the Dharma, if the original intention has been born in this life and will be undecided, this is called the realm of mind.
何謂意識界？
 What is the realm of consciousness?
不離彼境界，若餘心似彼，已生今生當生不定，是名意識界。
 If you do not leave that state, if your mind is like that, your past and present life will be uncertain. This is called the realm of consciousness.
何謂身觸？
 What is physical contact?
若觸，身識相應，是名身觸。
 If there is contact, the body and consciousness will correspond, which is called body contact.
[1]復次身觸，若觸五識身相應，眼識耳鼻舌身識，是名身觸。
 [1] Repeated physical contact, if the five senses of contact correspond to the body, eyes, ears, nose, tongue, and body, this is called body contact.
[2]何謂心觸？
 [2]What is heart contact?
若觸，意識相應，是名心觸。
 If it touches, the consciousness corresponds, which is called mind touching.
何謂名觸？
 What is name contact?
若心觸，是名名觸。
 If the heart touches, it is called touching.
何謂對觸？
 What is contact?
若身觸，是名對觸。
 If the body touches, it is called the opposite touch.
何謂愛觸？
 What is love touch?
若觸欲染相應，是名愛觸。
 If touch corresponds to desire, it is called love touch.
何謂恚觸？
 What is aggression?
若觸瞋恚相應，是名恚觸。
 If contact with anger corresponds to anger, it is called contact with anger.
何謂明觸？
 What is clear contact?
若觸聖智相應，是名明觸。
 If touch corresponds to holy wisdom, it is called clear touch.
何謂無明觸？
 What is ignorance?
若觸不善非智相應，是名無明觸。
 If contact is not wholesome and does not correspond to wisdom, it is called contact without knowledge.
何謂明分觸？
 What is clear contact?
若觸明分、生明、得明、能令明廣大，是名明分觸。
 If the contact with clear perception can produce clarity, gain clarity, and make the clarity vast, this is called clear discernment contact.
何謂無明[3]分？
 What is ignorance[3]?
觸生無明、得無明、能令無明廣大，是名無明分觸。
 Contact produces ignorance, obtains ignorance, and can make ignorance vast. This is called contact with ignorance.
復次明分觸，若觸聖忍相應，是名明分觸。
 Repeatedly, if the contact of the clear and distinct contact corresponds to the contact of the holy and forbearing, it is called clear and distinct contact.
復次無明分觸，若觸非聖非煩惱相應，是名無明分觸。
 Again, there is ignorance of separation and contact. If the contact is not holy and does not correspond to troubles, it is called ignorance of separation of contact.
復次明分觸，若觸聖能得智果，是名明分觸。
 Once again, through clear and distinct contact, if contact with the Holy Spirit can lead to the fruit of wisdom, this is called clear and distinct contact.
復次無明分觸，若觸非聖、若善無記，是名無明分觸。
 Again, there is no clear separation of contact. If the contact is not holy, if the good deeds are not remembered, this is called the ignorance of separation and contact.
何謂樂根？
 What is Legen?
若身忍[4]受樂，[5]眼觸樂受、耳鼻舌身觸樂受樂界，是名樂根。
 If the body endures [4] pleasure, [5] eyes touch pleasure, ears, nose, tongue and body touch pleasure, this is called the root of pleasure.
何謂苦根？
 What is the root of bitterness?
若身不忍受苦，眼觸苦受、耳鼻舌身觸苦受苦界，是名苦根。
 If the body cannot endure suffering, the eyes, nose, tongue, and body will experience suffering, which is called the root of suffering.
何謂喜根？
 What is the root of joy?
若心忍受樂、意觸樂受喜界，是名喜根。
 If the heart endures happiness and the mind touches happiness and experiences joy, this is called the root of joy.
何謂憂根？
 What is the root of worry?
若心不忍受苦、意觸苦受憂界，是名憂根。
 If the heart cannot endure suffering and the mind touches the realm of suffering and worry, this is called the root of worry.
何謂捨根？
 What is Shechem?
若身心不忍受苦樂，眼觸不苦不樂、耳鼻舌身意觸不苦不樂受捨界，是名捨根。
 If the body and mind cannot endure pain and pleasure, the eyes and nose are neither painful nor happy, the ears, nose, tongue, body and mind are neither painful nor happy, the realm of equanimity is called the root of equanimity.
何謂受？
 What is feeling?
若心受，是名受。
 If the mind feels it, it is called feeling.
復次受六受，眼觸受、耳鼻舌身意觸受。
 There are six feelings again: eye contact, ear, nose, tongue, body and mind.
何謂眼觸受？
 What is eye contact?
若受眼識相應，是名眼觸受。
 If the feeling of eye-consciousness corresponds, it is called the feeling of eye-contact.
乃至意受亦如是。
 The same is true for feelings.
復次眼觸受，緣眼緣色生眼識，三法和合觸緣受，是名眼觸受。
 Compound eye-contact feeling, eye-consciousness arises from eye-conditioning color, and the three dharmas combine to touch and condition feeling, which is called eye-contact feeling.
乃至意受亦如是。
 The same is true for feelings.
何謂想？
 What is thinking?
[6]若想憶想勝想，是名想。
 [6] If you want to remember more than you think, it is called thinking.
復次想六想，色想、聲香味觸法想。
 Think again about the six thoughts: color, sound, smell, touch, and Dharma.
何謂色想？
 What is lust?
若想眼識相應，是名色想。
 If you want the eyes and consciousness to correspond, it is the thought of name and form.
聲香味觸法亦如是。
 The same is true for sound, fragrance, and touch.
復次色想，色境界思惟色，若想憶想勝想，是名色想。
 When thinking about form again, thinking about form in the state of form, if you want to recall and think about form, it is name and form thought.
聲香味觸法想亦如是。
 The same goes for sounds, fragrances, touches, and thoughts.
何謂思？
 What is thinking?
若思正思緣思，若心有作，是名思。
 If you think about the cause, if you think about it, if your heart has something to do, it is called thinking.
復次思六思，色思、聲香味觸法思。
 Think again about the six thoughts: color, sound, smell, touch, and Dharma.
何謂色思？
 What is lust?
若思眼識相應，是名色思。
 If you think about the correspondence between eyes and consciousness, it is called thinking about form.
聲香味觸法思亦如是。
 The same goes for sound, fragrance, touch, and thoughts.
復次色思，色境界思惟色，若思正思緣思，若心有作，是名色思。
 Secondly, thinking about color, thinking about color in the state of color, if you think about the cause, if you think about it, if there is something in your heart, this is called thinking about color.
聲香味觸法思亦如是。
 The same goes for sound, fragrance, touch, and thoughts.
何謂觸？
 What is touch?
若觸正觸，是名觸。
 If the touch is right touch, it is called touch.
復次觸六觸，眼觸、耳鼻舌身意觸。
 Repeatedly touch the six kinds of contact: eye contact, ear, nose, tongue, body and mind.
何謂眼觸？
 What is eye contact?
若觸眼識相應，是名眼觸。
 If contact and eye consciousness correspond, it is called eye contact.
耳鼻舌身意觸亦如是。
 The same is true for the ears, nose, tongue, body, and mind.
復次眼觸，緣眼緣色生眼識，三法和合觸，是名眼觸。
 Repeated eye contact, eye consciousness arises from eye contact, color, and the combined contact of the three dharmas is called eye contact.
耳、鼻、舌、身、意觸亦如是。
 The same is true for the ears, nose, tongue, body, and mind.
何謂思惟？
 What is thinking?
若心分別計挍籌量憶念，是名思惟。
 If the mind distinguishes, counts, and remembers, this is called thinking.
復次思惟六思惟，色、聲、香、味、觸、法思惟。
 Think again about the six thoughts: color, sound, smell, taste, touch, and dharmas.
何謂色思惟？
 What is color thinking?
若思惟眼識相應，是名色思惟。
 If you think about the correspondence between eye and consciousness, it is the thought of name and form.
聲、香、味、觸、法思惟亦如是。
 The same is true for sound, smell, taste, touch, and thought.
復次色思惟，色境界思惟色，若心分別計挍籌量憶念，是名色思惟。
 Again, thinking about form, thinking about form in the state of form, if the mind is discriminating, calculating and remembering, it is thinking about name and form.
聲、香、味、觸、法思惟亦如是。
 The same is true for sound, smell, taste, touch, and thought.
何謂覺？
 What is sleep?
若覺重覺憶想緣境界心語，是名覺。
 If you have a deep awakening and recall the inner words of the condition state, this is called awakening.
復次六覺，[7]色、聲、香、味、觸、法覺。
 The six senses are [7] color, sound, smell, taste, touch, and dharmas.
云何色覺？
 What about color vision?
若以色境界思惟色，覺重覺憶想緣境界心語，是名色覺。
 If you think about form in terms of form state, and you are conscious of remembering the words in the mind of condition state, this is called color awareness.
聲、香、味、觸、法覺亦如是。
 The same is true for sound, smell, taste, touch, and awareness of dharmas.
何謂觀？
 What is viewing?
若心行微行微津微分別心隨微轉，是名觀。
 If the mind moves slightly, the mind moves slightly, the mind moves slightly, and the mind turns slightly, this is a famous contemplation.
復次六觀，色、觀、聲、香、味、觸、法觀。
 The six concepts are color, sight, sound, smell, taste, touch, and law.
何謂色觀？
 What is color perception?
若以色境界思惟色，若心行微行微津微分別心隨微轉，是名色觀。
 If you think about color in the realm of form, if your mind moves slightly, your mind moves slightly, your mind turns slightly, this is the contemplation of name and form.
聲、香、味、觸、法觀亦如是。
 The same is true for sound, smell, taste, touch, and the concept of dharmas.
何謂忍？
 What is tolerance?
貪嗜欲得，若於順不順法堪任忍辱，是名忍。
 If you are greedy and eager to gain, if you are willing to endure humiliation when it comes to obeying or disobeying the law, this is called forbearance.
何謂見？
 What is seeing?
見有二種：
 There are two types:
或見忍、或見智。
 Maybe you can see tolerance, or you can see wisdom.
何謂見忍？
 What is forbearance?
若貪嗜欲得，若於順不順法堪任忍辱，是名見忍。
 If you are greedy and want to gain, if you are willing to endure humiliation when it comes to obeying or disobeying the law, this is called forbearance.
何謂見智？
 What is wisdom?
若必執於法，是名見智。
 If you must adhere to the law, this is called wisdom.
何謂智？
 What is wisdom?
若必執於善法，是名智。
 If you must adhere to good laws, this is called wisdom.
復次智有四智：
 There are four types of wisdom:
法智、比智、世智、他心智，是名智。
 Dharma wisdom, comparison wisdom, worldly wisdom, and other minds are all called wisdom.
何謂解脫？
 What is liberation?
若解重解、究竟解，心向彼、尊上彼、[8]傾向彼，以彼解脫，是名解脫。
 If we understand the deep understanding and the ultimate understanding, our mind should be directed towards that, respect that, [8] lean towards that, and be liberated by that, this is called liberation.
復次解脫，六解脫：
 Multiple liberations, six liberations:
色解脫、聲香味觸法解脫。
 Liberation from form, sound, fragrance and touch.
云何色解脫？
 What is the color of liberation?
若解脫眼識相應，是名色解脫。
 If the liberated eye consciousness corresponds, it is the liberation of name and form.
聲、香、味、觸、法解脫亦如是。
 The same is true for sound, smell, taste, touch, and the liberation of dharmas.
復次色解脫，若以色境界思惟色，若解、重解、究竟解，心向彼、尊上彼、[＊]傾向彼，以彼解脫，是名色解脫。
 For the liberation of form and form, if you think about form in the realm of form, if you understand it, reinterpret it, and finally understand it, if your mind is directed toward it, respecting it, and [*] leaning toward it, you will be liberated by it. This is the liberation of name and form.
聲、香、味、觸、法解脫亦如是。
 The same is true for sound, smell, taste, touch, and the liberation of dharmas.
何謂無貪？
 What does it mean to be without greed?
若不悕望，是名無貪。
 If there is no hope, this is called no greed.
復次若堪忍離貪心，是名無貪。
 Again, if you can tolerate being away from greed, this is called being without greed.
復次若於五欲中，愛喜適意愛色欲染相續，眼識色愛喜適意愛色欲染相續，耳鼻舌身識觸愛喜適意愛色欲染相續；
 Furthermore, if among the five desires, love, joy, pleasure, will, color, and desire continue to be dyed, eyes, consciousness, color, love, joy, will, and color will continue to be dyed, ears, nose, tongue, body, consciousness, touch, joy, pleasure, will, love, color, and desire will continue to be dyed;
若於他欲、他財、他所須、他婦女，不欲貪取，若不貪、重不貪、究竟不貪，心不著、不悕望、不愛著、不欲染，及餘可貪法若不貪、重不貪、究竟不貪，心不貪著、不悕望、不愛著、不欲染，是名無貪。
 If you don't want to be greedy for other people's desires, other people's wealth, other people's needs, other people's women, if you are not greedy, not greedy at all, not greedy at all, if your heart is not attached to it, not longing for it, not loving it, not lusting after it, then you can be greedy. If the Dharma is not greedy, it is not greedy in importance, it is not greedy in the end, its mind is not greedy, it is not longing, it is not in love, and it is not tainted by desire, then it is called non-greed.
何謂無恚？
 What does it mean to be innocent?
若無諍訟，是名無恚。
 If there is no quarrel or lawsuit, it is called no hatred.
復次若堪忍離恚心，是名無恚。
 Again, if you can bear to be away from the heart of anger, this is called being without anger.
復次若於少眾生、若多眾生，欲令此眾生不繫、不閉、不傷害，莫令為若[9]干苦加，若無恚、重[10]無恚、究竟無恚，心離恚，無諍訟、不憎害、無惱緣，心不怨憎，慈、重慈、究竟慈，矜愍、欲利益眾生，及餘可恚法若不恚、重不恚、究竟不恚，心離恚、無諍訟、不憎害、無惱緣，心不怨憎，慈、重慈、究竟慈，矜愍、欲利益法，是名無恚。
 Again, if you are dealing with a small number of living beings or a large number of living beings, if you want to prevent these living beings from being attached to each other, not being separated from each other, and not harming them, do not cause them to suffer as much as [9]. The mind is free from hatred, has no accusations, no hatred of harm, and no irritating conditions. The mind has no resentment, kindness, valuing kindness, and ultimate kindness. It is cautious and desires to benefit all living beings. A mind that is free from hatred, free from accusations and lawsuits, does not hate harm, and has no irritating conditions. The mind has no resentment or hatred, is loving-kindness, values ​​kindness, is ultimate kindness, is cautious, and desires to benefit the Dharma. This is called the absence of anger.
何謂無癡？
 What is non-delusion?
若明，是名無癡。
 If it is clear, it is called non-delusion.
復次無癡，若堪忍離癡心，是名無癡。
 Again, there is no delusion. If one can tolerate being free from delusion, this is called no delusion.
復次若知苦集滅道、知前際後際知前後際、知內知外、知六觸入集滅大過患出要、知因緣、知業報，知緣生、善不善無記、黑白、有緣無緣、有明無明、可作不可作、可親近不可親近。
 Furthermore, if you know the path of suffering, know the past and future, know the inside and outside, know the six contacts, know the major faults and dangers, know the causes and conditions, know the retribution of karma, know the occurrence of conditions, and have no memory of good and bad deeds, Black and white, predestined but not predestined, luminous and ignorant, can be done or not done, close or not close.
若於彼法，無癡無闇、無[1]忘無失、正念，無障礙、無覆蓋、無闇蔽、無荒、無纏、無濁，明焰術光炤知見解射方便，慧眼、慧根、慧力、擇法覺、正見。
 If in that Dharma, there is no delusion, no darkness, no [1] forgetfulness, no loss, right mindfulness, no obstruction, no covering, no darkness, no waste, no entanglement, no turbidity, the art of bright flames, the brightness of knowledge, the convenience of insight and shooting, and the wisdom eye. , wisdom root, wisdom power, Dhamma awareness, and right view.
及餘癡法中，無癡、無闇、無[＊]忘無失，正念、無障礙、無覆蓋、無闇蔽、無荒、無纏、無濁，明焰術光炤知見解射方便，慧眼、慧根、慧力、擇法覺、正見，是名無癡。
 In the Dharma of Yu-Delusion, there is no delusion, no darkness, no [*] forgetfulness, no loss, right mindfulness, no obstruction, no covering, no darkness, no waste, no entanglement, no turbidity, the art of bright flame, bright knowledge, insight and expediency. , the eye of wisdom, the root of wisdom, the power of wisdom, the awareness of Dharma selection, and the right view are called non-delusion.
何謂順信？
 What is Shunxin?
若信善順不逆，是名順信。
 If you believe in good deeds and do not go against them, this is called obedience.
何謂悔？
 What is regret?
若可作不可作處、若作不作已，若於彼心燋熱、重燋熱、究竟燋熱，是名悔。
 If you can do something you can't do, if you can't do something you can't do, if your heart is burning with it, if it's burning hot again, if it's burning hot in the end, that's called regret.
何謂不悔？
 What does it mean to have no regrets?
若可作不可作處、若可作不可作已，若於彼不燋不熱、重不燋不熱、究竟不燋[2]不熱，是名不悔。
 If you can do something you can't do, if you can do something you can't do, if you are not burning or hot for it, if you are not burning or hot for it, or if you are not burning [2] or hot for it, this is called not regretting.
何謂悅？
 What is joy?
若心悅豫歡樂[3]愛樂[4]未喜，是名悅。
 If the heart is happy and joyful [3] loves joy [4] but is not happy, it is called joy.
何謂喜？
 What is joy?
若歡喜踊躍正踊躍，離恚寂靜，是名喜。
 If you are full of joy and joy, and are still and quiet when you are away from sorrow, this is called joy.
何謂心進？
 What does it mean to be enterprising?
若心發起、顯出、越度，是名心進。
 If the mind arises, manifests, and transcends, it is called the mind advancing.
何謂心除？
 What is mind elimination?
若心樂、心調、心輕、心軟，是名心除。
 If the mind is happy, the mind is attuned, the mind is light, and the mind is soft, this is called mind elimination.
何謂信？
 What is faith?
若信、入信、勝信，是名信。
 If you believe, enter the letter, win the letter, it is called letter.
何謂欲？
 What is desire?
若欲、重欲、悕望、欲作、欲發起、欲顯出、欲度、欲得、欲觸欲解射、欲證，是名欲。
 If there is desire, serious desire, longing, desire to act, desire to initiate, desire to manifest, desire to attain, desire to obtain, desire to touch, desire to release, desire to realize, this is called desire.
何謂不放逸？
 What does it mean not to let loose?
若覆護心念，欲令我心不染於染法、不恚於恚法、不癡於癡法、不著垢穢法、不順於色欲法、不貢高於貢高法、不放逸於放逸法，是名不放逸。
 If I protect my mind, I want to prevent my mind from being stained by dirty Dharma, from being jealous of Dharma, from being obsessed with crazy Dharma, from being attached to dirty Dharma, from being obedient to lustful Dharma, from paying tribute to higher Dharma, and from being unrestrained. In the method of letting go, it is called not letting go.
何謂念？
 What is thought?
若念憶念，是名念。
 If you think about it, it is called thinking.
何謂心捨？
 What is equanimity?
若捨勝捨，心等、心均、心清淨、心無作、非[5]受，是名捨。
 If equanimity is better than equanimity, if the mind is equal, the mind is balanced, the mind is pure, the mind is free of doing, and it is not [5] feeling, this is called equanimity.
何謂怖？
 What is fear?
若於色聲香味觸法、若眾生，若[6]怖、重怖、究竟怖，[7]心驚毛竪，是名怖。
 If the appearance, sound, fragrance, and smell touch the Dharma or living beings, if [6] there is fear, severe fear, ultimate fear, [7] the heart will be frightened and the hair will stand on end, this is called fear.
何謂煩惱使？
 What is trouble maker?
十使：
 Ten envoys:
見使、疑使、戒[＊]道使、愛使、恚使、嫉妬使、慳惜使、無明使、憍[8]慢使、掉使，是名煩惱使。
 Seeing, doubting, warning [*] Taoist, loving, jealous, jealous, stingy, ignorant, coward [8] arrogant, losing, these are the troubled persons.
何謂見使？
 What does it mean to meet an envoy?
除戒[＊]道見，若餘見，是名見使。
 In addition to precepts [*] Taoist views, if there is more than one view, it is called the seer.
復次見使，六十二見及邪見，是名見使。
 Seeing the envoy again and again, sixty-two views and wrong views are called seeing the envoy.
何謂疑使？
 What is a suspicious messenger?
若有人緣過去疑[9]惑，我過去有、我非過去有，以何性過去有因、何過去有？
 If someone has a predestined past and doubts [9], "I existed in the past, I did not exist in the past, so why does the past have a cause, and why does it exist in the past?"
緣未來疑惑，我未來有、我非未來有，以何性未來有因、何未來有緣？
 I have doubts about the future, I will exist in the future, and I will not exist in the future. Why does the future have a cause, and why does the future have a destiny?
現在疑[＊]惑，[10]我現在有、我現在非有，以何[11]性我現在有因、何現在有謂我生處？
 Now I am doubtful [*] and confused, [10] I am now, I am not existing now, why [11] nature do I have a cause now, how can I be born now?
此眾生從何處來、去至何處？
 Where do these sentient beings come from and where do they go?
若世尊疑[＊]惑，是佛世尊、非佛世尊？
 If the World Honored One is doubtful [*], is he the Buddha World Honored or not the Buddha World Honored One?
世尊善說法、世尊非善說法？
 The Blessed One is good at teaching the Dharma, and the Blessed One is not good at teaching the Dharma?
世尊聲聞眾善趣、世尊聲聞眾非善趣？
 The World-Honored Voice-Hearer has a good destination, and the World-Honored Voice-Hearer has a non-good place?
行常行非常、行苦行非苦、無我法非無我法、寂靜涅槃非寂靜涅槃、有與無與、有施無施、有[12]祀無[＊]祀、有善惡業果報無善惡業果報、有今世無今世、有後世無後世、有父母無父母、有天無天、眾生有化生眾生無化生、世有沙門婆羅門正趣正至若今世後世自證知說世無沙門婆羅門正趣正至若今世後世身證知說。
 Always practice extraordinary things, practice asceticism is not suffering, selfless Dharma is not selfless Dharma, quiet Nirvana is not quiet Nirvana, existence and non-being, there is charity but not charity, there is [12] sacrifice but no [*] sacrifice, there is no good and evil karma and no result. The retribution of good and evil karma, there is this world but not this world, there is hereafter but no hereafter, there are parents but no parents, there is heaven but no heaven, all living beings have transformations, all living beings have no transformations, there are recluses and brahmans in this world, the right interest is so good that they can realize and explain the world in this and future lives. There is no such thing as a recluse, a brahman, and his right interest is as deep as the knowledge of this and the next life.
若於彼法疑惑、重疑惑、究竟疑惑，心不決定、猶豫、二心、疑心、不[13]了，無量疑不盡不解脫，猶豫、重猶豫、究竟猶豫，是名[14]疑使。
 If you have doubts, heavy doubts, ultimate doubts about that Dharma, your mind is undecided, hesitant, two-minded, doubtful, [13] no more, there are endless doubts that cannot be resolved, hesitation, heavy hesitation, ultimate hesitation, this is called [14] doubt make.
何謂戒[＊]道使？
 What is Jie [*] Taoist?
若戒[＊]道見，是名戒[＊]道使。
 If Jie [*] Tao sees it, it is called Jie [*] Taoist.
復次以戒為淨、以戒[＊]道為淨，解脫、無依、盡一切苦際，[15]若忍欲覺觸證戒謂護身口。
 Again, take the precepts as purity, take the precepts [*] as the path to purity, be liberated, have no support, and end all suffering. [15] If you endure the feeling of desire and touch it, the precepts are meant to protect the body and mouth.
道謂邪吉，養髮敬事水火日月，持牛鹿狗默然等戒，求為力士報人天中尊。
 The Tao is said to be evil and auspicious, raise your hair and respect water, fire, sun and moon, hold the precepts of silence such as cattle, deer, dogs, etc., and seek to be a strong man and repay the honor in heaven.
如是勤行苦行邪行，此謂道。
 Such diligent practice of asceticism and evil deeds is called the Tao.
若戒若道求覓，求覓已以是為淨，為淨已為解脫，為解脫已以是為聖人、為羅漢、為涅槃。
 If you seek to seek the precepts or the path, you will already consider this as purity, as purity, as liberation, and as liberation, you will consider it as a saint, as an Arhat, and as Nirvana.
若於彼忍欲堪任樂著，是名戒[＊]道使。
 If you can endure your desires and indulge in them, you are called a precept [*] envoy of the Way.
何謂愛使？
 What is a messenger of love?
若欲染，[16]是名愛使。
 If you want to be tainted, [16] this is the envoy of love.
何謂瞋恚使？
 What is the messenger of anger?
若憎恚，是名瞋恚使。
 If you are angry, you are called the envoy of anger.
何謂嫉妬使？
 What is a jealous person?
若他得利養恭敬尊重讚歎禮拜，憎嫉瞋恚忿怒心嫉，是名嫉妬使。
 If he gains benefit, respects, praises, and worships with respect, but hates, hates, angers, and is angry and envious, he is called a jealous person.
何謂慳惜使？
 What does it mean to be a prudent person?
若財物悋惜不捨心貪，是名慳惜使。
 If you are reluctant to part with your property and have a greedy heart, you are called a frugal person.
何謂無明使？
 What is an ignorant messenger?
癡不善根，是名無明使。
 The root of ignorance is not good, which is called ignorance.
何謂憍慢使？
 What does it mean to be careless?
若以慢自高，是名憍慢使。
 If you use arrogance to exalt yourself, this is called being arrogant.
何謂掉使？
 What is a transfer?
若掉動不定、發奔逸不寂靜、不正寂、靜心不息，是名掉使。
 If it is unsteady, running and not still, not upright and still, and the mind is not resting, it is called loss of ability.
有[17]覺有[18]觀定、無覺有觀定、無覺無觀定、空無相無願定，如道品三支道中廣說。
 There is [17] awareness of existence [18] contemplation, there is no awareness, there is contemplation, there is no awareness, there is no contemplation, and there is nothing, no form, no will, as it is widely said in the Three Branches of Taoist Path.
何謂信根？
 What is the root of faith?
學人離煩惱、聖心趣聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證。
 If a student is free from troubles and pursues the noble path of the holy mind, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions, observe the cessation of Nirvana, and observe the path of suffering and suffering as it really is, but he will not achieve what he desires, he will not understand his desires, and he will not realize his desires. certificate.
修道離煩惱見學人，若須陀洹、斯陀含、阿那含，觀行具足，若智地、若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。
 If you practice Taoism and leave troubles, you will see students who are Sotapanna, Stragama, and Anagami. If they have sufficient contemplation practice, if they are wise, and if they contemplate the mind of liberation, they will obtain the Samana fruit, the Sotapanna fruit, the Stragama fruit, and Anagam. Contains fruit.
無學人阿羅漢，未得聖法欲得，修道觀行具足，若智地、若觀解脫心，即得阿羅漢果。
 An unlearned Arahant who has not yet attained the holy Dharma and who has sufficient skills in meditation and contemplation can attain the fruit of Arahant if he is wise and contemplative of his liberating mind.
如實人、如趣人，若信、入信、勝信、真信、心淨，是名信根。
 A person who is truthful, a person who is like a person, if he has faith, enters faith, wins faith, has true faith, and has a pure heart, this is called the root of faith.
進、念、定、慧根亦如是。
 The same is true for the faculties of advancement, mindfulness, concentration, and wisdom.
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 [19]◎
舍利弗阿毘曇論卷第二十三
 Volume 23 of Sāriputta Abhidamāṇa
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T1548 舍利弗阿毘曇論卷/篇章 二十四
 T1548 Shariputra Abhitan's Treatise Volume/Chapter Twenty-Four
舍利弗阿毘曇論卷第二十四
 Volume 24 of Sāriputta Abhidamāṇa
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
 Translated by Yao, Qin, Bin, Sanzang, Tamayashe, Gongtanmojuduo, etc.
攝相應分相應品下
 Photography is under corresponding products.
◎[1]七十[2]二相應門分，今當說。
 ◎[1] Seventy [2] Two corresponding sects, let’s talk about it now.
五識界，各十二。
 The five realms of consciousness are twelve each.
二識界，各六十。
 The two consciousness realms are sixty each.
身觸十三。
 Body touch thirteen.
心觸、名觸，各五十三。
 Heart contact and name contact, fifty-three each.
對觸亦十三。
 The contact is also thirteen.
身觸愛觸二十五，恚觸二十三，明觸三十五，無明觸三十四，明分觸三十五，無明分觸[3]三十。
 Physical contact is twenty-five for love, twenty-three for hatred, thirty-five for clear contact, thirty-four for ignorance, thirty-five for clear contact, and thirty for ignorance.
樂根十三，苦根亦如是，喜根五十一，憂根三十七，捨根五十六。
 The root of happiness is thirteen, the root of bitterness is the same, the root of joy is fifty-one, the root of worry is thirty-seven, and the root of equanimity is fifty-six.
受六十五，想、思、觸、思惟，各除自性餘數，覺五十九，觀六十，忍五十三，見五十四，智三十五，解脫六十九。
 There are sixty-five feelings, thoughts, reflections, contacts, and reflections, each with the remainder of self-nature, awareness fifty-nine, contemplation sixty, endurance fifty-three, vision fifty-four, wisdom thirty-five, and liberation sixty-nine.
無貪二十九，無恚亦如是，無癡四十二，順信四十四，悔三十四，不悔三十六，悅五十二，喜亦如是，心進六十，心除四十一，信五十八，欲六十一，不放逸四十六，念五十九，心捨四十一，怖二十七。
 No greed is twenty-nine, no hatred is the same, no delusion is forty-two, obedience is forty-four, regret is thirty-four, no regret is thirty-six, joy is fifty-two, joy is the same, the heart is sixty, the heart is eliminated Forty-one, fifty-eight of faith, sixty-one of desire, forty-six of not letting go, fifty-nine of thoughts, forty-one of equanimity, and twenty-seven of fear.
煩惱使四十九，見使二十八，疑使十九，戒[4]道[5]使二十八，愛使二十九，[6]憎使二十七，嫉妬二十四，慳惜使亦如是，無[7]明三十九，慢、[8]掉亦如是。
 Annoyance makes forty-nine, seeing makes twenty-eight, doubt makes nineteen, discipline [4] Tao [5] makes twenty-eight, love makes twenty-nine, [6] hatred makes twenty-seven, jealousy makes twenty-four, The same is true for being prudent and prudent, and the same is true for being ignorant of [7] and thirty-nine, and being slow and [8] losing.
有覺有觀定三十五，無覺有觀定三十四，無覺無觀定三十三，空定三十四，無相無願亦如是。
 Thirty-five are aware with contemplation and concentration, thirty-four are without awareness and have contemplation and concentration, thirty-three are without awareness and have contemplation and concentration, thirty-four are empty with contemplation, and the same is true for having no form or wish.
信根三十八，進根三十九，念根亦如是，定根三十四，慧根三十六。
 The root of faith is thirty-eight, the root of progress is thirty-nine, the same is true for the root of mindfulness, the root of concentration is thirty-four, and the root of wisdom is thirty-six.
何謂眼識界分？
 What is the distinction between vision and consciousness?
若法眼識界相應，謂身觸、對觸、無明分觸、樂根、苦根、捨根、受、想、思、觸、思惟、解脫，是名眼識界分。
 If the Dharma Eye Consciousness Realm corresponds, it means body contact, opposite contact, undistinguished contact, the root of pleasure, the root of suffering, the root of equanimity, feeling, thought, reflection, contact, contemplation, and liberation. This is called the division of the eye consciousness realm.
耳、鼻、舌、身、識界分亦如是。
 The same is true for the ear, nose, tongue, body, and consciousness realms.
何謂意界分？
 What is the meaning boundary?
若法意界相應，謂心觸、名觸、愛觸、憎觸、明觸、無明觸、明分觸、無明分觸，喜根乃至慧根，是名意界分。
 If the Dharma-consciousness realm corresponds, it means that the mind-contact, the name-contact, the love-contact, the hate-contact, the clear-contact, the ignorant-contact, the clear-divided touch, the ignorant-divided touch, the root of joy and even the root of wisdom, are the divisions of the realm of the name-mind.
意識界分亦如是。
 The same is true for the boundaries of consciousness.
何謂身觸分？
 What is body contact?
若法身觸相應，謂眼識界、耳識界、鼻識界、舌識界、身識界，樂根、苦根、捨根，受、想、思惟、解脫，是名身觸分。
 If the Dharma body contact corresponds, it means the world of eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, the root of happiness, the root of suffering, the root of equanimity, feeling, thinking, thinking, and liberation. This is the name of body contact.
何謂心觸分？
 What is mind contact?
若法心觸相應，謂意[9]界、意識界，除觸，喜根乃至慧根，是名心觸分。
 If the Dharma-mind contact corresponds to the world of mind [9] and the realm of consciousness, except for contact, the roots of joy and even the root of wisdom are called mind-contact factors.
名觸分亦如是。
 The same is true for the name-contact factor.
何謂對觸分？
 What is anti-touch points?
若法對觸相應，謂眼識界、耳鼻舌身識界，樂根、苦根、捨根，受、想、思、思惟、解脫，是名對觸分。
 If the Dharma corresponds to the contact, it means the realm of sight and consciousness, the realm of ears, nose, tongue, and body, the root of happiness, the root of suffering, the root of equanimity, feeling, perception, reflection, contemplation, and liberation. This is called the corresponding factor of contact.
何謂愛觸分？
 What is love touch point?
若法愛觸相應，謂意界、意識界，喜根、捨根，受、想、思、思惟、覺、觀、忍、見、解脫，[10]不[11]悔、悅、喜、心進、信、欲、念、煩惱使、愛使、無明、慢、掉使，是名愛觸分。
 If the love of Dharma corresponds to the contact, it refers to the world of mind and consciousness, the root of joy and the root of equanimity, feelings, thoughts, thoughts, contemplation, awareness, contemplation, endurance, view, liberation, [10] no regrets, [11] joy, joy, Enthusiasm, belief, desire, thoughts, troubles, love, ignorance, conceit, and confusion are called love-trigger factors.
何謂恚觸分？
 What is jealousy?
若法恚觸相應，謂意界、意識界，憂根，受、想、思、思惟、覺、觀、忍、見、解脫，悔、心進、信、欲、念、怖，煩惱使、恚使、無明、慢、掉使，是名恚觸分。
 If the contact of Dharma and anger corresponds, it refers to the world of mind and consciousness, the roots of worries, feelings, thoughts, reflections, reflections, awareness, contemplation, endurance, views, liberation, regrets, mental progress, faith, desire, thoughts, fear, and troubles caused by, Anger, ignorance, arrogance, and lack of energy are called the elements of anger.
何謂明觸分？
 What is clear contact?
若法明觸相應，謂意界，意識界，喜根、捨根，受、想、思、思惟、覺、觀、見、智、解脫，無癡、順信、悅、喜、心進、心除，信、欲、不放逸、念、心捨，有覺有觀定、無覺有觀定、無覺無觀定、空定無相定無願定，信根乃至慧根，是名明觸分。
 If the Dharma-clear contact corresponds, it means the realm of mind, the realm of consciousness, the roots of joy and equanimity, feelings, thoughts, thoughts, thoughts, awareness, insight, views, wisdom, liberation, non-delusion, trust, joy, joy, and mental progress. In addition to the mind, faith, desire, non-discretion, mindfulness, and equanimity, there is awareness and concentration, no awareness and concentration, no awareness and no concentration, empty concentration, no phase concentration, no willing concentration, the root of faith and even the root of wisdom, this is the name Clear touch points.
何謂無明觸分？
 What is ignorance?
若法無明觸相應，謂意界、意識界，喜根、憂根、捨根，受、想、思、思惟、覺、觀、忍、見、解脫，悔、不悔、悅、喜、心進、信、欲、念、怖，煩惱使及十煩惱使，是名無明觸分。
 If the dharma has no clear contact corresponding to it, it means the realm of mind and consciousness, the roots of happiness, worry, and equanimity, feelings, thoughts, reflections, contemplation, awareness, contemplation, endurance, seeing, liberation, regret, no regret, pleasure, joy, The thoughts, beliefs, desires, thoughts, fears, troubles and the ten troubles are called ignorance-contact factors.
何謂明分觸？
 What is clear contact?
若法明分觸相應，謂意界、意識界，喜根、捨根，受、想、思、思惟、覺、觀、忍、見、解脫，無癡、順信、悅、喜、心進、心除，信、欲、不放逸、念、心捨，有覺有觀定，乃至慧根，是名明分觸。
 If the Dharma is clear and the contact corresponds, it refers to the world of mind and consciousness, the roots of joy and equanimity, feelings, thoughts, thoughts, contemplation, awareness, contemplation, endurance, seeing, liberation, non-delusion, trust, joy, joy, and mental progress. , except the mind, faith, desire, not letting go, mindfulness, mind equanimity, awareness and concentration, and even the root of wisdom, this is called clear contact.
何謂無明分觸？
 What is ignorance of contact?
若法無明分觸相應，謂眼耳鼻舌身識界、意界意識界，樂根、苦根、喜根、憂根、捨根，受、想、思、思惟、覺、觀、忍、見、解脫，無貪、無恚、無癡，順信、悔、不悔、悅、喜、心進、信、欲、不放逸、念心、除怖，有覺有觀定、無覺有觀定、無覺無觀定，是名無明分觸。
 If there is no clear distinction and corresponding contact, it refers to the eyes, ears, nose, tongue, body, mind, consciousness, the roots of happiness, suffering, joy, worry, and equanimity, feelings, thoughts, reflections, thoughts, awareness, contemplation, endurance, etc. View, liberation, no greed, no hatred, no delusion, obedience, regret, no regrets, joy, joy, mental progress, faith, desire, non-relaxation, mindfulness, elimination of fear, awareness, concentration, and no awareness. Contemplation, no awareness, no contemplation, this is called ignorance of contact.
何謂樂根分？
 What is the root of happiness?
若法樂根相應，謂眼識界、耳鼻舌身識界，身觸、對觸、無明分觸，想、思、觸、思惟、解脫，是名樂根[12]分。
 If the roots of Dharma and happiness correspond to each other, it means the world of sight and consciousness, ears, nose, tongue, and body, body contact, opposite contact, contact of ignorance, thought, thought, contact, contemplation, and liberation. This is called the root of happiness [12].
何謂苦根分？
 What is the root of suffering?
若法苦根相應，謂眼識界、耳鼻舌身識界，身觸、對觸、無明分觸，想、思、觸、思惟、解脫，是名苦根分。
 If the Dharma corresponds to the root of suffering, it means the realm of sight and consciousness, the realm of ears, nose, tongue and body, body contact, opposite contact, ignorance of contact, thought, thought, contact, contemplation and liberation, this is called the root of suffering.
何謂喜根分？
 What is joy root factor?
若法喜根相應，謂意界、意識界，心觸、名[13]觸、愛觸、明觸、無明觸、明分觸、無明分觸，想、思、觸、思惟、覺、觀、忍、見、智、解脫，無貪、無恚、無癡，順信、不悔、悅、喜、心進、心除，信、欲、不放逸、念、心捨，煩惱使、見使、戒[＊]道使、愛使、無明、慢、掉使，有覺有觀定，乃至慧根，是名喜根分。
 If the root of Dharma joy corresponds, it means the realm of mind, the realm of consciousness, mind contact, name [13] contact, love contact, clear touch, ignorant touch, clear touch, ignorant touch, thinking, thinking, touching, thinking, and awareness. , insight, patience, view, wisdom, liberation, no greed, no hatred, no delusion, trust, no regrets, joy, joy, mind advancement, mind elimination, faith, desire, not letting go, mindfulness, mind equanimity, troubles Enablement, seeing envoy, precepts [*] Dao enabler, love enabler, ignorance, conceit, loss of enablement, awareness and concentration, and even the root of wisdom, this is called the root of joy.
何謂憂根分？
 What is the root of worry?
若法憂根相應，謂意界、意識界，心觸、名觸、恚觸、無明觸、無明分觸，想、思、觸、思惟、覺、觀、忍、見、解脫，無貪、無恚、無癡、順信、悔心、進、信、欲、不放逸、念、怖，煩惱使、見使、疑使、戒[＊]道使、恚使、嫉妬慳惜使、無明、慢、掉使，是名憂根分。
 If the roots of Dharma worries correspond to each other, it means the realm of mind, the realm of consciousness, the contact of the mind, the contact of name, the contact of anger, the contact of ignorance, the contact of ignorance, thinking, thinking, contact, contemplation, awareness, contemplation, endurance, seeing, liberation, etc. Greed, no hatred, no delusion, obedience, remorse, progress, faith, desire, no hesitation, thoughts, fear, troubles, views, doubts, precepts [*] Dao, jealousy, jealousy and pity Disappointment, ignorance, arrogance, and loss of control are the roots of worry.
何謂捨根分？
 What does it mean to give up one’s roots?
若法捨根相應，謂眼識界、耳鼻舌身識界，意界、意識界，眼耳鼻舌身觸、心觸、名觸、對觸、愛觸、明觸、無明觸、明分觸、無明分[1]觸，[A1]無癡、順信、心除，信、欲、不放逸、念、捨，煩惱使、見使、疑使、戒[＊]道使、愛使、無明、慢、掉使，有覺有觀定，乃至慧根，是名捨根分。
 If the roots of Dharma are corresponding, it means the realm of eyes and consciousness, the realm of ears, nose, tongue and body, the realm of consciousness, the realm of consciousness, eyes, ears, nose, tongue and body contact, mind contact, name contact, opposition contact, love contact, clear contact, ignorance contact and clear distinction. Contact, no clear distinction [1] Contact, [A1] non-delusion, obedience, mind elimination, faith, desire, non-resistance, mindfulness, equanimity, troubles, views, doubts, precepts [*] Tao, The root of love, ignorance, conceit, and neglect, awareness and concentration, and even the root of wisdom, are called the root of equanimity.
何謂[2]受分？
 What is [2] receiving portion?
若法[＊]受相應。
 If the method [*] is corresponding.
何謂非分？
 What is non-dividing?
謂諸自性，是名非[＊]受分。
 To refer to the self-nature is called non-[*]partition.
何謂想分？
 What does it mean to want to separate?
若法想相應。
 If the thought corresponds.
何謂非分？
 What is non-dividing?
謂諸自性，是名非想分。
 To call all things self-nature is called non-thinking.
[3]何謂思分？
 [3]What is Sifen?
若法思相應。
 If the law and thinking correspond.
何謂非分？
 What is non-dividing?
謂諸自性，是名非思分。
 To refer to the self-nature is called non-thinking.
何謂觸分？
 What is a touch point?
若法觸相應。
 If the law corresponds.
何謂非分？
 What is non-dividing?
謂諸自性，是名非觸分。
 To refer to the self-nature, this is called non-contact.
思惟分，如想說。
 Thinking points, if you want to say.
何謂覺分？
 What is enlightenment?
若法覺相應。
 If the Dharma awakens accordingly.
何謂非分？
 What is non-dividing?
謂五識界、身觸、對觸、樂根、苦根自性，無覺有觀定、無覺無觀定，是名非覺分。
 It refers to the nature of the five consciousness realms, body contact, opposite contact, roots of happiness, and roots of suffering. There is concentration without awareness, and there is concentration without awareness. This is called non-awareness.
何謂觀分？
 What is a point of view?
若法觀相應。
 If the Dharma view corresponds.
何謂非分？
 What is non-dividing?
謂五識界、身觸、對觸、樂根、苦根自性，無覺無觀定，是名非觀分。
 It is said that the five consciousness realms, body contact, opposite contact, the root of happiness, and the root of suffering are of their own nature, without awareness or concentration. This is called non-contemplation.
何謂忍分？
 What is tolerance?
若法忍相應。
 If Dharma tolerates it accordingly.
何謂非分？
 What is non-dividing?
謂身無明觸，十五自性，忍、見、智、無癡、慧根，見[4]斷三煩惱，身見、疑、戒[＊]道，是名非忍分。
 It is said that the body has no clear contact, the fifteen self-natures, the roots of tolerance, view, wisdom, non-delusion, and wisdom, seeing [4] cut off the three afflictions, body view, doubt, and moral discipline [*], this is called the non-endurance factor.
何謂見分？
 What does it mean to see points?
若法見相應。
 If the law meets the requirements.
何謂非分？
 What is non-dividing?
九一向身，五自性，忍、智、無癡、慧根，見[＊]斷三煩惱，身見、疑、戒[＊]道，是名非見分。
 Nine-one points to the body, the five self-natures, tolerance, wisdom, non-delusion, wisdom root, seeing [*] to cut off the three troubles, body view, doubt, and moral discipline [*], this is called the non-seeing factor.
何謂智分？
 What is wisdom?
若法智相應，謂意界、意識界，心觸、名觸、明觸，喜根、捨根，受、想、[5]觸、思惟、覺、觀、解脫，順信、悅、喜、心進、心除，信、欲、不放逸、念、心捨，有覺有觀定乃至定根，是名智分。
 If Dharma wisdom corresponds, it means the realm of mind and consciousness, mind contact, name contact, clear contact, the root of joy, the root of equanimity, feeling, thought, [5] contact, thinking, awareness, contemplation, liberation, trust, joy, and joy. , the mind advances, the mind is eliminated, faith, desire, not letting go, mindfulness, mind equanimity, awareness, concentration and even concentration, this is called wisdom.
何謂解脫分？
 What is liberation?
若法解脫相應。
 If the law is liberated, it will be corresponding.
何謂非分？
 What is non-dividing?
謂自性、疑使，是名非解脫[6]分。
 It is called self-nature and doubt, which is called non-liberation[6].
何謂無貪分？
 What does it mean to be free from greed?
若法無貪相應，謂意界、意識界，心觸、名觸、無明分觸，喜根、憂根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、解脫，無癡、順信、悔、不悔、悅、喜、心進、信、欲、不放逸、念，是名無貪分。
 If the dharma has no corresponding correspondence, it means the realm of mind and consciousness, the contact of mind, the contact of name, the contact of ignorance, the root of joy, the root of worry, the root of equanimity, feeling, thinking, thinking, touching, contemplation, awareness, contemplation, endurance, and seeing. , liberation, non-delusion, obedience, regret, no regret, joy, joy, enterprising spirit, faith, desire, non-relaxation, and thought, this is called non-greed.
何謂無恚分？
 What does it mean to be without mercy?
若法無恚相應，謂意界、意識[7]界，心觸、名觸、無明分觸，喜根、憂根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、解脫，無癡、順信、悔、不悔、悅、喜、心進、信、欲、不放逸、念，是名無恚分。
 If the dharma has no corresponding correspondence, it means the realm of mind and consciousness [7], the mind contact, the name contact, the ignorance contact, the root of joy, the root of worry, the root of equanimity, feeling, thinking, thinking, touching, contemplation, awareness, contemplation, Endurance, insight, liberation, non-delusion, obedience, regret, no regret, joy, joy, enterprising spirit, faith, desire, non-relaxation, and mindfulness, this is called the absence of aversion.
何謂無癡分？
 What does it mean to be free from delusion?
若法無癡相應，謂意界、意識界，心觸、名觸、明觸、明分觸、無明分觸，喜根、憂根、捨根，受、想、思、觸、思惟、覺、觀、解脫，無貪、無恚、順信、悔、不悔、悅、喜、心進、心除、信、欲、不放逸、念、心捨，有覺有觀定乃至定根，是名無癡分。
 If the Dharma is not delusional, it means the realm of mind and consciousness, mental contact, name contact, clear contact, clear contact, and unconscious contact, the root of joy, the root of worry, the root of equanimity, the root of feeling, thinking, thinking, contact, and thinking, Awareness, contemplation, liberation, no greed, no hatred, trust, regret, no regrets, joy, joy, mind advancement, mind elimination, faith, desire, non-relaxation, mindfulness, mind equanimity, awareness, concentration and even concentration Root is called the non-infatuated part.
何謂順信分？
 What is shunxinfen?
若法順信相應，謂意界、意識界，心觸、名觸、明觸、明分觸、無明分觸，喜根、憂根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、智、解脫，無貪、無恚、無癡、悔、不悔、悅、喜、心進、心除、欲、不放逸、念、心捨，除信根，有覺有觀定乃至慧根，是名順信分。
 If the law follows the correspondence, it means the realm of mind and consciousness, the mind contact, the name contact, the clear contact, the clear contact, the unconscious contact, the root of joy, the root of worry, the root of equanimity, the root of feeling, thinking, thinking, touching, thinking, Awakening, insight, patience, insight, wisdom, liberation, no greed, no hatred, no delusion, no regrets, no regrets, joy, joy, mental advancement, mind elimination, desire, non-relaxation, mindfulness, mind equanimity, elimination of the root of faith , there is awareness, concentration and even the root of wisdom, this is called the factor of obedience and faith.
何謂悔分？
 What is regret?
若法悔相應，謂意界、意識界，心觸、名觸、恚觸、無明觸、無明分觸，憂根，受，想，思，觸，思惟，覺，觀，忍，見，解脫，無貪、無恚、無癡、順信、心進、信、欲、不放逸、念，煩惱使、見使、戒[＊]道使、恚使、無明、憍、慢、掉使，是名悔分。
 If the Dharma repentance corresponds, it means the realm of mind, the realm of consciousness, heart contact, name contact, anger contact, ignorance contact, ignorance separation contact, worry root, feeling, thinking, thinking, contact, thinking, awareness, observation, endurance, and seeing. , Liberation, no greed, no hatred, no delusion, obedience, enterprising spirit, faith, desire, no hesitation, thoughts, troubles, views, precepts [*] Dao, jealousy, ignorance, arrogance, conceit , Losing an envoy is called regret.
何謂非分？
 What is non-dividing?
若法非悔相應，謂意界、意識界，心觸、名觸、愛觸、無明觸、無明分觸，喜根，受、想、思、觸、思惟、覺、觀、忍、見、解脫，無貪、無恚、無癡、順信、悅、喜、心進、信、欲、不放逸、念，煩惱使、見使、戒[＊]道使、愛、無明、慢、掉使，是名非悔分。
 If the dharma does not correspond to regrets, it means the realm of mind, the realm of consciousness, the mind contact, the name contact, the love contact, the ignorance contact, the ignorance contact, the joy root, feeling, thinking, thinking, contact, reflection, awareness, contemplation, endurance, View, liberation, no greed, no hatred, no delusion, obedience, joy, joy, mental progress, faith, desire, non-relaxation, thought, cause of troubles, cause of view, precepts [*] cause of path, love, ignorance , slowness, and failure to do things are called regrets.
何謂悅分？
 What is Yuefen?
若法悅相應。
 If the Dharma pleases you accordingly.
何謂非分？
 What is non-dividing?
謂身九恚觸，憂根、捨根、悔自性、怖、疑、恚、嫉妬、慳惜，是名非悅分。
 It is said that the nine kinds of emotions in the body are the root of worry, the root of self-consciousness, the nature of regret, fear, doubt, jealousy, jealousy, and pity. This is not called happiness.
何謂喜分？
 What is happiness?
若法喜相應。
 If the Dharma is happy accordingly.
何謂非分？
 What is non-dividing?
謂身九恚觸，憂根、捨根、悔自性、喜、怖、疑、恚、嫉妬、慳惜，是名非喜分。
 It is said that the nine emotions of the body, the root of worry, the root of self-consciousness, regret of the nature, joy, fear, doubt, jealousy, jealousy, and pity, are called non-joyful factors.
何謂心進分？
 What is the heart's progress?
若法心進相應。
 If the Dharma mind progresses accordingly.
何謂非分？
 What is non-dividing?
謂身九自性進根，是名非心進分。
 It is said that the nine self-natures of the body advance into the roots, which is called the non-mind advancement.
何謂心除分？
 What does it mean to divide the mind?
若法心除相應，謂意界、意識界，心觸、名觸、明觸、明分觸、無明分觸，喜根，捨根，受、想、思、觸、思惟、覺、觀、忍、見、智、解脫，無癡、順信、悅、喜、心進、信、欲、不放逸、念、心捨，有覺有觀定乃至慧根，是名心除分。
 If the mind of the Dharma excludes correspondences, it means the realm of mind and consciousness, mental contact, name contact, clear contact, clear contact, and ignorant contact, the root of joy, the root of equanimity, feeling, thinking, thought, contact, thought, awareness, and insight. , tolerance, view, wisdom, liberation, non-delusion, obedience, joy, joy, mental advancement, faith, desire, non-relaxation, mindfulness, equanimity, awareness, concentration and even the root of wisdom, this is called the division of mind.
何謂信分？
 What is credit?
若法信相應。
 If the Dharma letter corresponds.
何謂非分？
 What is non-dividing?
謂身九順信信根疑，是名非信分。
 To say that one's body is in good condition and that one has faith and one's foundation of doubt is called non-faithfulness.
何謂欲分？
 What is desire to divide?
若法欲相應。
 If the law wants to respond.
何謂非分？
 What is non-dividing?
謂身九自性疑，是名非欲分。
 It is said that the nine self-natures of the body are doubtful, which is called non-desire division.
何謂不放逸分？
 What does it mean not to let go?
若法不放逸相應，謂意界、意識界，心觸、名觸、明觸、明分觸、無明分觸，喜根、憂根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、智、解脫，無貪、無恚、無癡、順信、悔、不悔、悅喜、心進、心除、信、欲、念、捨，有覺有觀定乃至[8]定根，是名不放逸分。
 If the law does not let go and correspond, it refers to the realm of mind and consciousness, mental contact, name contact, clear contact, clear contact, and ignorant contact, the root of joy, the root of worry, the root of equanimity, the root of feeling, thinking, thinking, touching, and thinking. , awareness, contemplation, endurance, view, wisdom, liberation, no greed, no hatred, no delusion, trust, regret, no regret, joy, enterprising mind, clear mind, faith, desire, thought, equanimity, awareness and insight Concentration and even [8] the root of concentration are called not letting go.
何謂念分？
 What is mindfulness?
若法念相應。
 If the thoughts of the law correspond.
何謂非分？
 What is non-dividing?
謂身九自性念根疑，是名非念分。
 It is said that the nine self-natures of the body are doubtful at the root of thought. This is called non-thought factor.
何謂心捨分？
 What is equanimity of mind?
若法心捨相應，謂意界、意識界，心觸、名觸、明觸、明分觸、無明分觸，喜根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、智、解脫，無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念，有覺有觀定乃至慧根，是名心捨分。
 If the Dharma-mind is corresponding, it means the realm of mind and consciousness, mind contact, name contact, clear contact, clear contact, and ignorant contact, the root of joy and the root of equanimity, feeling, thinking, thinking, contact, thought, awareness, and insight. , tolerance, view, wisdom, liberation, non-delusion, obedience, joy, joy, mental advancement, mind elimination, faith, desire, non-relaxation, mindfulness, awareness, concentration and even wisdom root, this is called the equanimity factor of the mind.
何謂怖分？
 What is fear?
若法怖相應，謂意界、意識界，心觸、名觸、恚觸、無明觸、無明分觸，憂根，受、想、思、觸、思惟、覺、觀、忍、見、解脫，心進、信、欲、念，煩惱使、恚使、無明、慢、掉使，是名怖分。
 If the fear of dharma corresponds, it means the realm of mind, the realm of consciousness, mind contact, name contact, anger contact, ignorance contact, ignorance separation contact, root of worry, feeling, thinking, thinking, touching, thinking, awareness, contemplation, endurance, and seeing. , liberation, mental progress, belief, desire, thoughts, troubles, jealousy, ignorance, conceit, and loss, this is called fear.
何謂煩惱使分？
 What is trouble making?
若法煩惱使相應，謂意界、意識界，心觸、名觸、愛觸、恚觸、無明觸，喜根、憂根、捨根，受、想、思、觸、思惟、覺、觀、[1]忍、見、解脫，悔、不悔、悅、喜、心進、信、欲、念、怖，見使乃至掉使，是名煩惱使分。
 If the defilements of the law correspond to each other, it refers to the realm of mind and consciousness, the contact of the heart, the contact of name, the contact of love, the contact of hatred, the contact of ignorance, the roots of joy, the roots of worry, the roots of equanimity, the roots of feelings, thoughts, thoughts, touches, reflections, and awareness. Guan, [1] Endurance, seeing, liberation, regret, no regret, joy, joy, progress, faith, desire, thoughts, fear, seeing or even losing sight of it are called troubles.
何謂見[2]分？
 What does it mean to see [2] points?
若法見使相應，謂意界、意識界，心觸、名觸、無明觸，喜根、憂根、捨根，受、想、思、觸、思惟、覺、觀、解脫，悔、不悔、悅、喜、心進、信、欲、念，煩惱使、無明、慢、掉使，是名見使分。
 If the view of the Dharma corresponds, it means the world of mind and consciousness, the mind contact, the name contact, the ignorance contact, the root of joy, the root of worry, the root of equanimity, feeling, thinking, thought, contact, reflection, awareness, contemplation, liberation, regret, No regrets, joy, joy, enthusiasm, faith, desire, thoughts, troubles, ignorance, conceit, and loss of mind are called the factors of seeing.
何謂疑使[3]分？
 What is doubtful envoy [3] points?
若法疑使相應，謂意界、意識界，心觸、名觸、無明觸，憂根、捨根，受、想、思、觸、思惟、覺、觀、心進，煩惱使、無明、慢、掉使，是名疑使分。
 If the doubts of the Dharma cause corresponding problems, it means the realm of mind and consciousness, the contact of the heart, the contact of name, the contact of ignorance, the root of worry and the root of equanimity, feeling, thinking, thinking, touching, contemplation, awareness, contemplation, and mental progress, and the troubles will cause, without Ming, slowness, and loss of envoys are called doubtful envoys.
何謂戒[＊]道使分？
 What is Jie[*] Dao Envoy?
若法戒[＊]道使相應，謂意界、意識界，心觸、[4]名觸、無明觸，喜根、憂根、捨根，受、想、思、觸、思惟、覺、觀、解脫，悔、不悔、悅、喜、心進、信、欲、念，煩惱使、無明、慢、掉[＊]使，是名戒[＊]道使分。
 If the Dharma and Precepts [*] correspond to the Tao, they refer to the realm of mind and consciousness, heart contact, [4] name contact, ignorance contact, the root of joy, the root of worry, the root of equanimity, feeling, thinking, thinking, touching, thinking, and awareness. , contemplation, liberation, regret, no regret, joy, joy, progress, faith, desire, thoughts, troubles, ignorance, conceit, loss [*], this is the precepts [*] path.
何謂愛使分？
 What is love mission?
若法愛使相應，謂意界、意識界，心觸、名觸、愛觸、無明觸，喜根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、解脫，不悔、悅、喜、心進、信、欲、念，煩惱使、無明、慢、掉使，是名愛使分。
 If the love of Dharma corresponds to it, it refers to the realm of mind and consciousness, the contact of mind, the contact of name, the contact of love, the contact of ignorance, the root of joy and the root of equanimity, feeling, thinking, thinking, touching, contemplation, awareness, contemplation, endurance, and seeing. Liberation, no regrets, joy, joy, enthusiasm, faith, desire, thoughts, troubles, ignorance, conceit, and loss are called the causes of love.
何謂恚使分？
 What is a jealous envoy?
若法恚使相應，謂意界、意識界，心觸、名觸、恚觸、無明觸，憂根，受、想、思、觸、思惟、覺、觀、忍、見、解脫，悔、心進、信、欲、念、怖，煩惱使、無明、慢、掉使，是名恚使分。
 If the Dharma causes the corresponding, it refers to the realm of mind and consciousness, the contact of the mind, the contact of name, the contact of anger, the contact of ignorance, the root of worry, the feeling, thought, thought, contact, thought, awareness, contemplation, endurance, seeing, liberation, regret. , mental progress, belief, desire, thoughts, fear, troubles, ignorance, conceit, and loss of control are called the causes of hatred.
何謂嫉妬使分？
 What is jealousy?
若法嫉妬使相應，謂意界、意識[5]界，心觸、名觸、無明觸，憂根，受、想、思、觸、思惟、覺、觀、忍、見、解脫，心進、信、欲、念，煩惱使、無明、慢、掉使，是名嫉妬使分。
 If the jealousy of the Dharma causes the corresponding state, it means the world of mind and consciousness [5], the mind contact, the name contact, the ignorance contact, the root of worry, the feeling, thought, thinking, contact, thought, awareness, contemplation, endurance, seeing, liberation, the heart Advancement, belief, desire, thoughts, worries, ignorance, conceit, and confusion are all factors caused by jealousy.
何謂慳惜使分？
 What does it mean to save money?
若法慳惜使相應，謂意界、意識界，心觸、名觸、無明觸，憂根，受、想、思、觸、思惟、覺、觀、忍、見、解脫，心進、信、欲、念，煩惱使、無明、慢、掉使，是名慳惜使分。
 If the Dharma saves and makes correspondences, it means the world of mind and consciousness, the mind contact, the name contact, the ignorance contact, the root of worry, feeling, thinking, thinking, contact, contemplation, awareness, contemplation, endurance, seeing, liberation, the mind enters, Belief, desire, thoughts, troubles, ignorance, conceit, and loss are called frugality.
何謂無明使分？
 What is ignorance?
若法無明使相應，謂意界、意識界，心觸、名觸、愛觸、恚觸、無明觸，喜根、憂根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、解脫，悔、不悔、悅、喜、心進、信、欲、念、怖，煩惱使、見使、疑使、戒[＊]道使、愛使、恚使、嫉妬使、慳惜使、慢使、掉使，是名無明使分。
 If the dharmas are not clearly related, it refers to the realm of mind and consciousness, the touch of mind, the touch of name, the touch of love, the touch of hatred, the touch of ignorance, the roots of joy, the roots of worry, the roots of equanimity, the roots of feeling, thinking, thinking, touching, thinking, and awareness. , insight, endurance, view, liberation, regret, no regret, joy, joy, progress, faith, desire, thoughts, fear, troubles, views, doubts, precepts [*] Tao, love, jealousy , jealousy, frugality, arrogance, and neglect are called ignorance.
何謂慢使分？
 What is a slow move?
若法慢使相應，謂意界、意識界，心觸、名觸、愛觸、恚觸、無明觸，喜根、憂根、捨根，受、想、思、觸、思惟、[6]覺、忍、見、解脫，悔、不悔、悅、喜、心進、信、欲、念、怖，煩惱使、見使、疑使、戒道使、愛使、恚使、嫉妬使、慳惜使、無明使、掉使，是名慢使分。
 If the Dharma slows down and corresponds, it refers to the realm of mind and consciousness, the contact of the mind, the contact of name, the contact of love, the contact of hatred, the contact of ignorance, the roots of joy, the roots of worry, the roots of equanimity, feelings, thoughts, thoughts, touches, thoughts, [6 ] Enlightenment, endurance, view, liberation, regret, no regret, joy, joy, mental improvement, faith, desire, thought, fear, the cause of troubles, the cause of view, the cause of doubt, the cause of morality, the cause of love, the cause of hatred, the cause of jealousy, Being prudent, ignorant, and careless are called slow envoys.
何謂掉使分？
 What does it mean to lose commission points?
若法掉使相應，謂意界、意識界，心觸、名觸、愛觸、恚觸、無明觸，喜根、憂根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、解脫，悔、不悔、悅、喜、心進、信、欲、念、怖，煩惱使、見使、疑使、戒[＊]道使、愛使、恚使、嫉妬使、慳惜使、無明[＊]使、慢使，是名掉使分。
 If the dharma fails to correspond, it means the realm of mind and consciousness, the contact of the mind, the contact of name, the contact of love, the contact of hatred, the contact of ignorance, the roots of joy, the roots of worry, the roots of equanimity, feelings, thoughts, thoughts, touches, reflections, and awareness. Observation, endurance, view, liberation, regret, no regret, joy, joy, mental progress, faith, desire, thoughts, fear, troubles, views, doubts, precepts [*] Tao, love, hatred, Jealousy, thrift, ignorance, and arrogance are the names that cause loss.
何謂有覺有觀定分？
 What does it mean to have awareness and concentration?
若法有覺有觀定相應，謂意界、意識界，心觸、名觸、明觸、明分觸、無明分觸，喜根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、智、解脫，無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、心捨，信根、進根、念根、慧根，是名有覺有觀定分。
 If the Dharma has awareness and concentration, it means the realm of mind and consciousness, mind contact, name contact, clear contact, clear contact, and ignorance contact, the root of joy, the root of equanimity, feelings, thoughts, thoughts, contact, thoughts, Awakening, insight, patience, view, wisdom, liberation, non-delusion, trust, joy, joy, mental progress, mental elimination, faith, desire, non-relaxation, mindfulness, mental equanimity, the root of faith, the root of enterprising, the root of mindfulness, The root of wisdom is called awareness and concentration.
[7]何謂無覺有觀定分？
 [7]What does it mean to have insight and concentration without awareness?
若法無覺有觀定相應，謂意界、意識界，心觸、名觸、明觸、明分觸、無明分觸，喜根、憂根、捨根，受、想、思、觸、思惟、覺、[8]觀、忍、見、智、解脫，無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、心捨，信根、進根、念根、慧根，是名無覺有觀定分。
 If the Dharma is not aware of it, it means the realm of mind and consciousness, the mind contact, the name contact, the clear contact, the clear contact, the unconscious contact, the root of joy, the root of worry, the root of equanimity, the root of feeling, thought, thought, and contact. , Thought, awareness, [8] Insight, endurance, view, wisdom, liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, non-relaxation, mindfulness, mind equanimity, root of faith, The root of advancement, the root of mindfulness, and the root of wisdom are called the non-awareness of insight concentration.
何謂無覺無觀定分？
 What is non-awareness and non-contemplation concentration?
若法無覺無觀定相應，謂意界、意識界，心觸、名觸、明觸、明分觸、無明分觸，喜根、捨根，受、想、思、觸、思惟、[9]覺、觀、忍、見、智、解脫，無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、心捨，信根、念根、慧根，是名無覺無觀定分。
 If the dharma has no awareness or contemplation, it refers to the world of mind and consciousness, mental contact, name contact, clear contact, clear contact, unconscious contact, the root of joy, the root of equanimity, feelings, thoughts, thoughts, contact, thoughts, [9] Awakening, insight, patience, view, wisdom, liberation, non-delusion, obedience, joy, joy, advancement of mind, elimination of mind, faith, desire, non-relaxation, mindfulness, equanimity of mind, root of faith, root of mindfulness, The root of wisdom is called non-awareness and non-contemplation concentration.
何謂空定分？
 What is empty fixed point?
若法空定相應，謂意界、意識界，心觸、名觸、明觸、明分觸，喜根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、智、解脫，無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、心捨，信根、進根、念根、慧根，是名空定分。
 If the dharmas are empty and stable, it means the world of mind and consciousness, mind contact, name contact, clear contact, clear contact, the root of joy, the root of equanimity, feeling, thinking, thought, contact, reflection, awareness, contemplation, endurance, and seeing. Wisdom, liberation, non-delusion, obedience, joy, joy, mental advancement, mental elimination, faith, desire, non-relaxation, mindfulness, mental equanimity, the root of faith, the root of enterprising, the root of mindfulness, the root of wisdom, this is called emptiness concentration.
何謂無相定分？
 What is phaseless determination?
若法無相定相應，謂意界、意識界，心觸、名觸、明分觸，喜根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、智、解脫，無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、心捨，信根、進根、念根、慧根，是名無相定分。
 If the dharma has no phase, it means the realm of mind, the realm of consciousness, mind contact, name contact, clear contact, the root of joy, the root of equanimity, feeling, thinking, thought, contact, reflection, awareness, contemplation, endurance, view, wisdom, Liberation, non-delusion, obedience, joy, joy, mental advancement, mental elimination, faith, desire, non-relaxation, mindfulness, mental equanimity, the root of faith, the root of enterprising, the root of mindfulness, the root of wisdom, this is called phaseless concentration.
何謂無願定分？
 What does it mean to be determined without willing?
若法無願定相應，謂意界、意識界，心觸、名觸、明觸、明分觸，喜根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、智、解脫，無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、心捨，信根、進根、念根、慧根，是名無願定分。
 If the dharma does not have the corresponding samadhi, it refers to the world of mind and consciousness, mind contact, name contact, clear contact, clear contact, the root of joy, the root of equanimity, feeling, thinking, thought, contact, reflection, awareness, contemplation, endurance, and seeing. , wisdom, liberation, non-delusion, obedience, joy, joy, mental advancement, mental elimination, faith, desire, non-relaxation, mindfulness, mental equanimity, the root of faith, the root of enterprising, the root of mindfulness, the root of wisdom, this is called non-willing concentration point.
何謂信根分？
 What is the root of faith?
若法信根相應，謂意界、意識界，心觸、名觸、明觸、明分觸，喜根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、智、解脫，無癡，悅，喜，心進，心除，[1]信，欲，不放逸，念，心捨，除信根，從有覺有觀定乃至慧根，是名[2]信根分。
 If the root of belief in the Dharma corresponds, it means the realm of mind and consciousness, mind contact, name contact, clear contact, clear contact, the root of joy, the root of equanimity, feeling, thinking, thinking, contact, reflection, awareness, contemplation, endurance, and seeing. Wisdom, liberation, non-delusion, joy, joy, advancement of the mind, removal of the mind, [1] faith, desire, not letting go, mindfulness, equanimity, removal of the root of faith, starting from awareness, concentration and even the root of wisdom, this is the name [2 ]Xingenfen.
何謂進根分？
 What is the root factor?
若法進根相應，謂意界，意識界，心觸，名觸，明分觸，喜根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、智、解脫，無癡、順信、悅、喜、心除、信、欲、不放逸、念、心捨，除進根，從有覺有觀定乃至慧根，是名進根分。
 If the Dharma enters the root correspondingly, it means the realm of mind, the realm of consciousness, mental contact, name contact, clear contact, the root of joy, the root of equanimity, feeling, thinking, thinking, contact, contemplation, awareness, contemplation, endurance, view, wisdom, and liberation. , non-delusion, obedience, joy, joy, mind elimination, faith, desire, non-relaxation, mindfulness, equanimity, elimination of the root, starting from awareness, concentration and even the root of wisdom, this is the root of the root.
何謂念根分？
 What is the root of mindfulness?
若法念根相應，謂意界、意識界，心觸、名觸、明觸、明分觸，喜根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、智、解脫，無癡、順信、悅、喜、心進、心除、信、欲、不放逸、[3]念、心捨，除念根，從有覺有觀定乃至慧根，是名念根分。
 If the root of thought is corresponding, it means the realm of mind, the realm of consciousness, mind contact, name contact, clear contact, clear contact, joy root, equanimity root, feeling, thinking, thinking, contact, reflection, awareness, contemplation, endurance, and seeing. Wisdom, liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, not letting go, [3] mindfulness, mind equanimity, removing the roots of thoughts, starting from awareness, concentration and even the root of wisdom, this is The root of the name.
何謂定根分？
 What is the root factor?
若法定根相應，謂意界、意識界，心觸、名觸、明觸、明分觸，喜根、捨根，受、想、思、觸、思惟、覺、觀、忍、見、智、解脫，無癡、順信、悅、喜、心進、心除、信、欲、不放逸、念、心捨，信根、進根、念根、慧根，是名定根分。
 If the Dharma roots correspond to each other, it means the world of mind and consciousness, mind contact, name contact, clear contact, clear contact, the root of joy, the root of equanimity, feeling, perception, thought, contact, contemplation, awareness, contemplation, endurance, view, and wisdom. , liberation, non-delusion, obedience, joy, joy, mind advancement, mind elimination, faith, desire, non-relaxation, mindfulness, mind equanimity, the root of faith, the root of enterprising, the root of mindfulness, the root of wisdom, this is the root of concentration.
何謂慧根分？
 What is the root of wisdom?
若法慧根相應，謂意界、意識界，心觸、名觸、明觸、明分觸，喜根、捨根，受、想、思、觸、思惟、覺、觀、解脫，順信、悅、喜、心進、心除、信、欲、不放逸、念、心捨，從有覺有觀定乃至定根，是名慧根分。
 If the Dharma wisdom root corresponds, it means the realm of mind, the realm of consciousness, mind contact, name contact, clear contact, clear contact, the root of joy, the root of equanimity, feeling, thought, thought, contact, contemplation, awareness, contemplation, liberation, obedience, Delight, joy, mental advancement, mental elimination, faith, desire, non-relaxation, mindfulness, and mental equanimity, from awareness to insight concentration and even the root of concentration, are the roots of name and wisdom.
眼識界，幾法相應？
 How many methods correspond to the world of vision and knowledge?
問何等法？
 Ask what kind of method?
問眼識界相應法。
 Ask about the corresponding method of the eye-consciousness world.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非眼識界相應法。
 Unless the vision-consciousness realm corresponds to the method.
眼識界，謂無緣法意識分。
 The realm of vision and consciousness refers to the consciousness of unconditioned dharma.
身四識界，耳鼻舌身識界亦如是。
 The same is true for the four realms of consciousness of the body, the realm of ears, nose, tongue, and body.
意界，幾法相應？
 How many methods correspond to the realm of mind?
問何等法？
 Ask what kind of method?
問意界相應法。
 Ask about the corresponding method in the mind realm.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非意界相應法。
 Unless the mind realm corresponds to the law.
意界，謂無緣法身分意界。
 The mind realm refers to the mind realm that has no dharma identity.
意識界，幾法相應？
 In the world of consciousness, how many methods correspond to each other?
問何等法？
 Ask what kind of method?
問意識界相應法。
 Ask about the corresponding method in the realm of consciousness.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非意識界相應法。
 Unless the realm of consciousness corresponds to the law.
意識界，謂無緣法身分。
 In the realm of consciousness, it is said that there is no dharma identity.
身觸，幾法相應？
 Physical contact, how many methods correspond to it?
問何等法？
 Ask what kind of method?
問身觸相應法。
 Ask about the corresponding method of body contact.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非身觸相應法。
 Unless the body touches the corresponding method.
身觸，謂無緣法意識分。
 Physical contact means that there is no dharma consciousness.
心觸，幾法相應？
 Heart contact, how many methods correspond to it?
問何等法？
 Ask what kind of method?
問心觸相應法。
 Ask the mind and touch the corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非心觸相應法。
 Unless the mind touches the corresponding method.
心觸，謂無緣法身分。
 Heart contact means that there is no dharma identity.
名觸，幾法相應？
 How many methods correspond to names and contacts?
問何等法？
 Ask what kind of method?
問名觸相應法。
 Ask about the corresponding method of name and contact.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非名觸相應法。
 Unless the name touches the corresponding method.
名觸，謂無緣法身分。
 The name contact means that there is no dharma identity.
對觸，幾法相應？
 How many methods correspond to the contact?
問何等法？
 Ask what kind of method?
問對觸相應法。
 Ask about the corresponding method of contact.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非對觸相應法。
 Unless the corresponding method is encountered.
對觸，謂無緣法意識分。
 Opposite contact means that there is no dharma consciousness.
愛觸，幾法相應？
 How many methods correspond to love touch?
問何等法？
 Ask what kind of method?
問愛觸相應法。
 Ask about love contact method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非愛觸相應法。
 Unless love touches the corresponding dharma.
愛觸，謂無緣法身分、意識善無記分、不善非愛觸相應諸煩惱相應分。
 Love-touch refers to the corresponding parts of unconditioned dharma identity, good consciousness without registering, and unwholesome non-love-touch corresponding parts of the troubles.
恚觸，幾法相應？
 How many methods can be used to respond to anger?
問何等法？
 Ask what kind of method?
問恚觸相應法。
 Ask about the corresponding method of anger and contact.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非恚觸相應法。
 Unless it violates the corresponding law.
恚觸，謂無緣法身分、意識善無記分、若不善非恚觸相應諸煩惱相應分。
 Angry contact means that there is no conditioned body, the consciousness is good and has no score. If it is not good, it is not the corresponding part of the troubles.
明觸，幾法相應？
 How many methods correspond to the clear contact?
問何等法？
 Ask what kind of method?
問明[4]觸分相應法。
 Ask [4] the corresponding method of touching points.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非明觸相應法。
 Unless the corresponding method is clearly violated.
明觸分，謂無緣法身分、意識非聖分、聖智分。
 The clear contact element refers to the unconditional dharma identity, the non-holy part of consciousness, and the holy wisdom part.
無明觸，幾法相應？
 How many methods correspond to ignorance and contact?
問何等法？
 Ask what kind of method?
問無明觸相應法。
 Ask about the corresponding method of ignorance.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非無明觸相應法。
 Unless ignorance touches the corresponding dharma.
無明觸，謂無緣法身分、意識善無記分。
 Ignorant contact means that there is no dharma identity and no sense of goodness.
明分觸，幾法相應？
 How many methods correspond to clear contact?
問何等法？
 Ask what kind of method?
問明分觸相應法。
 Ask about the corresponding method of separation and contact.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非明分觸相應法。
 Unless the corresponding law is clearly violated.
明分觸，謂無緣法身分、意識非聖分、聖智分。
 Vivid contact refers to the unconditional dharma identity, the non-holy part of consciousness, and the holy wisdom part.
無明分觸，幾法相應？
 How many methods correspond to ignorance and contact?
問何等法？
 Ask what kind of method?
問無明分觸相應法。
 Ask about the corresponding method of ignorance and contact.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非無明分觸相應法。
 Unless the ignorance touches the corresponding method.
無明分[5]觸，謂無緣法意識善無記分、聖分。
 There is no clear part [5] contact, which means that there is no dharma consciousness, good and no score, no holy part.
樂根，幾法相應？
 Le Gen, what are the corresponding methods?
問何等法？
 Ask what kind of method?
問樂根相應法。
 Ask about the root correspondence method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非樂根相應法。
 Unless the music root corresponding method.
樂根，謂無緣法意識分、身苦根捨根分。
 The root of happiness refers to the root of awareness of unconditioned dharma and the root of physical suffering.
苦根，幾法相應？
 How many methods correspond to the root of bitterness?
問何等法？
 Ask what kind of method?
問苦根相應法。
 Ask about the method corresponding to the root of suffering.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非苦根相應法。
 Unless the root of suffering corresponds to the method.
苦根，謂無緣法意識分、身樂根捨根分。
 The root of suffering refers to the consciousness of unconditioned dharma and the root of body happiness and equanimity.
喜根，幾法相應？
 Happy root, what are the corresponding methods?
問何等法？
 Ask what kind of method?
問喜根相應法。
 Ask about the root correspondence method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非喜根相應法。
 Unless you like the root corresponding method.
喜根，謂無緣法身分、意識憂根捨根分。
 The joyful root refers to the unconditioned dharma identity and the conscious root of worry and equanimity.
憂根，幾法相應？
 How many methods correspond to the root of worry?
問何等法？
 Ask what kind of method?
問憂根相應法。
 Ask about the root-corresponding method of worry.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非憂根相應法。
 Unless you worry about the root of the problem.
憂根？
 Root of worry?
謂無緣法身分、意識喜根捨根分。
 It is said that there is no conditioned dharma identity, and the root of consciousness is joy and equanimity.
捨根，幾法相應？
 Shegen, what are the corresponding methods?
問何等法？
 Ask what kind of method?
問捨根相應法。
 Ask about the corresponding method of Shegen.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非捨根相應法。
 Unless the corresponding method is given.
捨根，謂無緣法身分、樂根苦根分、意識喜根憂根分。
 The root of equanimity refers to the root of unconditioned dharma, the root of happiness and suffering, and the root of joy and worry of consciousness.
受[6]法，幾法相應？
 How many methods correspond to the [6] method?
問何等法？
 Ask what kind of method?
問受相應法。
 Ask and receive the corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非受相應法。
 Unless subject to corresponding laws.
受，謂無緣法。
 To feel is to say that there is no predestined dharma.
[7]想，思，觸，思惟亦如是。
 [7] The same goes for thinking, thinking, touching, and thinking.
覺，幾法相應？
 Awakening, how many methods correspond to it?
問何等法？
 Ask what kind of method?
問覺相應法。
 Ask about the corresponding method of awakening.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非覺相應法。
 Except for the method of conscious correspondence.
覺，謂無緣法身分、意識無覺有觀分。
 Awakening means that there is no conditioned body, consciousness, and insight.
觀，幾法相應？
 Observe, how many methods correspond to each other?
問何等法？
 Ask what kind of method?
問觀相應法。
 Ask about corresponding methods.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非觀相應法。
 Unless you observe the corresponding method.
觀，謂無緣法身分、意識無覺無觀分。
 Observation means that there is no conditioned body, consciousness, no awareness, and no observation.
忍，幾法相應？
 Forbearance, what are the corresponding methods?
問何等法？
 Ask what kind of method?
問忍相應法。
 Ask about the method of tolerance.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非忍相應法。
 Unless you endure the corresponding method.
忍，謂無緣法身分、意識智疑分。
 Forbearance means that there is no dharma identity, consciousness, wisdom and doubt.
見，幾法相應？
 See, what are the corresponding methods?
問何等法？
 Ask what kind of method?
問見相應法。
 Ask about the corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非見相應法。
 Unless you see the corresponding law.
見，謂無緣法身分、意識疑分。
 Seeing means that there is no dharma identity and no doubt in consciousness.
智，幾法相應？
 Wisdom, how many methods correspond to each other?
問何等法？
 Ask what kind of method?
問智相應法。
 Ask about the wisdom correspondence method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非智相應法。
 Unless you respond wisely.
智，謂無緣法身分、意識非聖分、聖忍分。
 Wisdom refers to the unconditioned Dharma identity, the non-holy part of consciousness, and the holy forbearance part.
解脫，幾法相應？
 How many methods correspond to liberation?
問何等法？
 Ask what kind of method?
問解脫相應法。
 Ask about the corresponding method of liberation.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非解脫相應法。
 Unless the corresponding method of liberation is achieved.
解脫，謂無緣法意識疑分。
 Liberation refers to the doubts about the consciousness of unconditioned dharma.
無貪，幾法相應？
 Without greed, how many methods correspond to this?
問何等法？
 Ask what kind of method?
問無貪相應法。
 Ask about the corresponding method of non-greed.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除[1]無貪相應法。
 Except for [1] there is no greed corresponding method.
無貪，謂無緣法身分、意識不善無記分、善非欲界分、若欲界無恚分。
 Non-greed means that there is no conditioned Dharma identity, there is no mark of bad consciousness, there is no mark of goodness in the realm of non-desire, and there is no mark of hatred in the realm of desire.
復有欲界非無貪相應、無恚無癡相應分。
 Again, the realm of desire is not the corresponding part without greed, without hatred and without delusion.
無恚，幾法相應？
 No shame, how many methods can be corresponding?
問何等法？
 Ask what kind of method?
問無恚相應法。
 Ask about the method of corresponding without guilt.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非無恚相應法。
 Unless there is no corresponding method.
無恚，謂無緣法身分、意識不善無記分、善非欲界分、欲界無貪分。
 Non-hate means that there is no conditioned dharma identity, no sign of bad consciousness, no sign of goodness, no sign of desire, and no sign of greed in the realm of desire.
復有欲界非無恚相應、無貪無癡相應分。
 Again, the realm of desire is not corresponding to the absence of hatred, nor to the corresponding parts of the world without greed and delusion.
無癡，幾法相應？
 Without delusion, how many methods correspond to each other?
問何等法？
 Ask what kind of method?
[2]無癡相應法。
 [2] The method of correspondence without delusion.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非無癡相應法。
 Unless there is no delusion corresponding method.
無癡，謂無緣法身分、意識不善無記分。
 Non-delusion means that there is no dharma identity, and the consciousness is not good and has no score.
順信，幾法相應？
 Shunxin, what are the corresponding methods?
問何等法？
 Ask what kind of method?
問順信相應法。
 Ask for the corresponding method of Shunxin.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非順信相應法。
 Unless you obey the corresponding laws.
順信？
 Shunxin?
謂無緣法身分、意識不善若無記分。
 It means that there is no dharma identity and bad consciousness, as if there is no score.
悔，幾法相應？
 Regret, what are the corresponding ways?
問何等法？
 Ask what kind of method?
問悔相應法。
 The method of asking and repenting.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非悔相應法。
 Unless you regret the corresponding method.
悔，謂無緣法身分、意識喜根捨根分、非悔相應憂根相應分。
 Regret means that there is no conditioned body, the root of consciousness is happiness, and the root of consciousness is not the corresponding root of sorrow.
不悔，幾法相應？
 If you don’t regret it, how can you respond?
問何等法？
 Ask what kind of method?
問不悔相應法。
 Ask about the corresponding method of not regretting.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非不悔相應法。
 Unless you don’t regret the corresponding method.
不悔，謂無緣法身分、意識憂根捨根分、非不悔相應喜根相應分。
 No regrets means that there is no conditioned body, the root of consciousness is worry, and the root of consciousness is not the root of joy that corresponds to the root of joy.
悅，幾法相應？
 Yue, what are the corresponding methods?
問何等法？
 Ask what kind of method?
問悅相應法。
 Ask about the corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非悅相應法。
 Unless you like the corresponding method.
悅，謂無緣法身分、意識憂根捨根分、非悅相應喜根相應分。
 Joy means that there is no conditioned body, the root of consciousness is worried, and the root of joy is not corresponding to joy.
喜，幾法相應？
 Hi, what are the corresponding methods?
問何等法？
 Ask what kind of method?
問喜相應法。
 How to respond to happiness.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非喜相應法。
 Unless you like the corresponding method.
喜，謂無緣法身分、意識憂根捨根分、非喜相應悅相應分。
 Joy means that there is no conditioned body, the root of consciousness is worried, and the root of consciousness is not the corresponding part of joy.
心進，幾法相應？
 How many methods correspond to the progress of the heart?
問何等法？
 Ask what kind of method?
問心進相應法。
 Ask the mind to enter the corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非心進相應法。
 Unless the mind enters the corresponding method.
心進，謂無緣法身分。
 If the mind enters, it means that there is no dharma identity.
心除，幾法相應？
 How many methods correspond to the removal of the heart?
問何等法？
 Ask what kind of method?
問心除相應法。
 Ask the mind to eliminate the corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非心除相應法。
 Unless the mind eliminates the corresponding method.
心除，謂無緣法身分、意識不定分。
 If the mind is removed, it means that there is no dharma identity and the consciousness is not fixed.
信，幾法相應？
 Believe it or not, what are the corresponding methods?
問何等法？
 Ask what kind of method?
問信相應法。
 Ask the correspondence method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非信相應法。
 Unless you believe in the corresponding law.
信，謂無緣法身分、意識疑分。
 Faith means that there is no dharma identity and no doubt in consciousness.
欲，幾法相應？
 Desire, how many methods correspond to it?
問何等法？
 Ask what kind of method?
問欲相應法。
 Ask for the corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非欲相應法。
 Unless you want to respond accordingly.
欲，謂無緣法身分、意識疑分。
 Desire refers to the unconditional identity and doubtful consciousness.
不放逸，幾法相應？
 If you don’t let your guard down, how many ways can you respond?
問何等法？
 Ask what kind of method?
問不放逸相應法。
 Ask about the corresponding method of not letting go.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非不放逸相應法。
 Unless you don't let go of the corresponding method.
不放逸，謂無緣法身分、意識不善無記分。
 Not letting loose means having no dharma status and having bad consciousness and no score.
念，幾法相應？
 Thinking about it, how many methods correspond to it?
問何等法？
 Ask what kind of method?
問念相應法。
 Ask about the corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非念相應法。
 Unless you recite the corresponding method.
念，謂無緣法身分、意識疑分。
 Thoughts refer to the identity of unconditioned dharma and the doubtful parts of consciousness.
心捨，幾法相應？
 How many methods correspond to the equanimity of the mind?
問何等法？
 Ask what kind of method?
問心捨相應法。
 Ask about the corresponding method of mind and equanimity.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非心捨相應法。
 Unless the mind is willing to follow the Dharma.
心捨，謂無緣法身分、意識不定分。
 The equanimity of the mind means that there is no dharma identity and the consciousness is not fixed.
怖，幾法相應？
 Horrible, how many methods correspond to it?
問何等法？
 Ask what kind of method?
問怖相應法。
 Ask about the corresponding method of fear.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非怖相應法。
 Unless you are afraid of the corresponding method.
怖，謂無緣法身分、意識喜根捨根分、非怖相應憂根相應分。
 Fear refers to the identity of unconditioned dharma, the root of consciousness, joy, and equanimity, and the corresponding root of fear and worry.
煩惱使，幾法相應？
 How many methods can be used to deal with troubles?
問何等法？
 Ask what kind of method?
問煩惱使相應法。
 Ask about the troubles and use the corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非煩惱使相應法。
 Unless the troubles cause the corresponding method.
煩惱使，謂無緣法身分、意識善無記分。
 The afflictions mean that there is no dharma identity and no sense of goodness.
見使，幾法相應？
 Seeing the envoy, how can we respond?
問何等法？
 Ask what kind of method?
問見使相應法。
 Ask and see the corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非見使相應法。
 Unless you see the corresponding method.
見使，謂無緣法身分、意識善無記分、不善非見使相應諸煩惱相應分。
 Seeing means that there is no conditioned body, good consciousness has no mark, and unwholesome non-seeing means that all the troubles are corresponding.
疑使，幾法相應？
 I'm confused, what's the answer?
問何等法？
 Ask what kind of method?
問疑使相應法。
 Ask questions and respond accordingly.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非疑使相應法。
 Unless in doubt, use the corresponding method.
疑使，謂無緣法身分，意識善無記分，不善非疑使相應諸煩惱相應分。
 Doubt means that there is no conditioned dharma identity, the consciousness of good has no points, and the unwholesome non-doubt causes the corresponding points of all the troubles.
戒[＊]道使，幾法相應？
 Precept [＊] Dao envoy, how many methods correspond to it?
問何等法？
 Ask what kind of method?
問戒道使相應法。
 Ask the precepts and make the corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非戒[＊]道使相應法。
 Unless the precept [*] means the corresponding method.
戒[＊]道使，謂無緣法身分、意識善無記分、不善非戒[＊]道使相應諸煩惱相應分。
 Precepts [*] means that there are no predestined dharma identities, good consciousness has no marks, and unwholesome non-precepts [*] means that all troubles correspond to the corresponding points.
愛使，幾法相應？
 Love messenger, how many methods correspond to it?
問何等法？
 Ask what kind of method?
問愛使相應法。
 Ask love to make corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非愛使相應法。
 Unless love makes the corresponding method.
愛使，謂無緣法身分、意識無記分、不善非愛使相應諸煩惱相應分。
 The cause of love means that there is no dharma identity, consciousness has no score, and the unwholesome and non-love cause corresponds to all the troubles.
恚使，幾法相應？
 How many methods should be used to respond to the envoy?
問何等法？
 Ask what kind of method?
問恚使相應法。
 Ask and ask for the corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非恚使相應法。
 Unless the corresponding method is used.
恚使，謂無緣法身分、意識善無記分、不善非恚使相應諸煩惱相應分。
 Jealousy means that there is no conditioned dharma identity, the consciousness of good has no score, and the unwholesome and non-jealous causes correspond to the corresponding points of all the troubles.
嫉妬使，幾法相應？
 How many methods can be used to deal with jealousy?
問何等法？
 Ask what kind of method?
問嫉妬使相應法。
 Ask about the corresponding method of jealousy.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非嫉妬使相應法。
 Unless jealousy causes the corresponding method.
嫉妬使，謂無緣法身分、意識善無記分、不善非嫉妬使相應諸煩惱相應分。
 Jealousy means that there is no predestined dharma identity, good consciousness has no mark, and unwholesome non-jealousy causes corresponding troubles.
慳惜使，幾法相應？
 What are the corresponding ways to be economical and prudent?
問何等法？
 Ask what kind of method?
問慳惜使相應法。
 Ask Xingxi to make the corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非慳惜使相應法。
 Unless you save money and use the corresponding method.
慳惜使，謂無緣法身分、意識善無記分、不善非慳惜使相應諸煩惱使相應分。
 Saving and cherishing means that there is no predestined dharma identity, good consciousness has no marks, and unwholesome and non-sparing causes correspond to all the troubles and cause corresponding points.
無明使，幾法相應？
 How many methods correspond to ignorance?
問何等法？
 Ask what kind of method?
問無明使相應法。
 Asking about the ignorance makes the corresponding method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非無明使相應法。
 Unless ignorance makes the corresponding method.
無明使，謂無緣法身分、意識善無記分。
 Ignorance means that there is no dharma identity and no awareness of goodness.
慢、掉亦如是。
 The same goes for slow and falling.
有覺有觀定，幾法相應？
 If there is awareness and concentration, how many methods correspond to it?
問何等法？
 Ask what kind of method?
問有覺有觀定相應法。
 Ask about the corresponding methods of enlightenment and concentration.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非有覺有觀定相應法。
 Unless there is awareness and concentration corresponding to the method.
有覺有觀定，謂無緣法身分、意識不定分、二定相應分。
 There is awareness and concentration, which means that there is no conditioned body, consciousness is not fixed, and the two concentration are corresponding parts.
無覺有觀定，幾法相應？
 If there is concentration without awareness, how many methods correspond to it?
問何等法？
 Ask what kind of method?
問無覺有觀定相應法。
 Asking whether there is a corresponding method of contemplation and concentration.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非無覺有觀定相應法。
 Unless there is no awareness of the corresponding method of concentration.
無覺有觀定，謂無緣法身分、意識不定、二定相應分。
 There is no awareness of concentration, which means that there is no conditioned body, consciousness is uncertain, and the two concentrations correspond to each other.
無覺無觀定，幾法相應？
 How many dharmas correspond to the absence of awareness and concentration?
問何等法？
 Ask what kind of method?
問無覺無觀定相應法。
 Ask about the corresponding method of non-awareness and non-contemplation.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非無覺無觀定相應法。
 Unless there is no awareness or contemplation of the corresponding method.
無覺無觀定，謂無緣法身分、意識不定分、二定相應分。
 Unawareness and non-contemplation concentration means that there is no conditioned body, consciousness is not determined, and the two concentrations correspond to each other.
空定，幾法相應？
 Empty concentration, how many methods correspond to it?
問何等法？
 Ask what kind of method?
[1]問空定相應法。
 [1] Ask about the corresponding method of empty determination.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非空定相應法。
 Unless the corresponding method is empty.
空定，謂無緣法身分、意識非聖分、無相無願相應分。
 Empty concentration means that there is no dharma identity, consciousness is not a holy part, and there is no form or willing corresponding part.
無相定，幾法相應？
 If there is no definite phase, how many methods can correspond to it?
問何等法？
 Ask what kind of method?
問無相定相應法。
 Ask about the corresponding method of non-phase determination.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非無相定相應法。
 Unless there is no corresponding method.
無相定，謂無緣法身分、意識非聖分、聖空無願相應分。
 Phaseless concentration means that there is no dharma identity, consciousness is not a holy part, and the holy emptiness has no corresponding part.
無願定，幾法相應？
 How many methods correspond to the samadhi without aspiration?
問何等法？
 Ask what kind of method?
問無願定相應法。
 Ask about the corresponding method of determining the non-willingness.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非無願定相應法。
 Unless you are unwilling to make corresponding laws.
無願定，謂無緣法身分、意識非聖分、聖空無相相應分。
 Unwilling concentration means that there is no dharma identity, consciousness is not a holy part, and holy space has no corresponding part.
信根，幾法相應？
 Faith root, how many methods correspond to it?
問何等法？
 Ask what kind of method?
問信根相應法。
 Ask about the root correspondence method.
除餘法。
 Remainder method.
除何等法？
 In addition to what method?
除非信根相應法。
 Unless you believe in the corresponding method.
信根，謂無緣法身分、意識非聖分。
 The root of faith means that there is no dharma identity and consciousness is not a holy part.
進根、念根、定根、慧根亦如是。
 The same is true for the faculties of advancement, mindfulness, concentration, and wisdom.
舍利弗阿毘曇論卷第[2]二十四
 Sāriputta Abhiṣāṇāṇāṇṭhāna, Volume [2] Twenty-Four
[3]
 [3]
此卷經「解射」字，他本並是「解脫」字。
 The word "jiejie" in this scroll does not originally mean the word "liberation".
勘第十九卷並二十一卷，解射是無漏觀也。
 After reviewing Volume 19 and Volume 21, it is clear that there is no leakage in the interpretation.
意云：
 Meaning:
結使煩惱猶如矢射，有傷害故。
 The knot makes troubles like arrows, causing harm.
無漏之觀解彼無傷，故立此名。
 The view of no leakage means that there is no injury, so this name is given.
恐後人見古來多本並是解脫字，反生疑惑，故以指之。
 I am afraid that future generations will have doubts when they see that there are many ancient books with the word "liberation", so I point it out.
呈訖指之。
 Point to the end.
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T1548 舍利弗阿毘曇論卷/篇章 二十五
 T1548 Shariputra Abhitan's Treatise Volume/Chapter Twenty-five
舍利弗阿毘曇論卷第[4]二十五
 Sāriputta Abhiṣāṇāṇāṇṭhāna, Volume 4 [4] Twenty-five
姚秦[＊]罽賓三藏曇摩耶舍共曇摩崛多等譯
 Translated by Yao Qin [*] and others
緒分遍品第一
 The first place in Xufen
十緣[5]正法門，遍緒七轉十行，解一切法等入。
 The Ten Destinations [5] are the true Dharma gates, which go through seven turns and ten lines, and can explain all dharma.
十緣，謂因緣、無間緣、境界緣、依緣、業緣、報緣、起緣、異緣、相續緣、增上緣。
 The ten conditions are cause and effect, uninterrupted condition, realm condition, dependence condition, karma condition, retribution condition, origin condition, different condition, continuity condition and ascending condition.
何謂因緣？
 What is karma?
若法因，是名因緣。
 If it is the cause of law, it is called cause and condition.
復次因緣，若法共非共有報，是名因緣。
 Again, if there are dharma and not shared retribution, it is called karma.
復次因緣，若法有緣、若法無緣有報，除得果，若餘法無緣善報，及四大，是名因緣。
 Secondly, causes and conditions, if the dharma is predestined, if the dharma is not predestined, there will be rewards, except for the result, if the remaining dharma has no predestined good rewards, and the four major factors, this is called cause and condition.
何謂無間緣？
 What is inseparable fate?
若法生滅，是名無間緣。
 If dharma arises and ceases, this is called uninterrupted condition.
復次無間緣，若法已滅若未滅，若陰界入法各自性即生，若先已滅於現在，是名無間緣。
 Again, there is no intermittent condition. If the Dharma has ceased, or if it has not yet been extinguished, if the Dharma enters the nether world and its own nature is born, if it has already perished in the present, this is called Infinite Destiny.
何謂境界緣？
 What is realm edge?
一切法境界緣，如相生心心數法，是名境界緣。
 The realm condition of all dharmas is like the number of dharma in the mind and heart of each other, which is called realm condition.
何謂依緣？
 What is dependence?
若法有猗，是名依緣。
 If there is a dharma, it is called dependence.
復次依緣，若法依法生，此法於彼法依緣，依身有身業、依口有口業、依意有意業，依四大有身口意業，依地有稼穡業種子聚落眾生聚落藥草叢林，依惡知識便生惡不善法，依善知識便生善法，依眼依色生眼識及眼識相應法，耳鼻舌身意亦如是。
 Again, depending on the conditions, if the Dharma is born according to the Dharma, this Dharma depends on the conditions of the other Dharma, depending on the body there are physical actions, depending on the mouth there are verbal actions, depending on the mind there are intentional actions, depending on the four great actions of the body, speech and mind, and depending on the ground there are crops and seeds gathering sentient beings In the herb jungle, evil and unwholesome dharma will arise based on evil knowledge, good dharma will arise based on good knowledge, eye consciousness and the corresponding dharma of eye consciousness will arise based on eyes, nose, tongue, body and mind.
依內大生內大，依內大生外大，依內大生內外大。
 The inner greatness produces the inner greatness, the inner greatness produces the outer greatness, and the inner greatness produces the inner greatness.
依外大生內大，依外大生外大，依外大生內外大。
 Depending on the external factors, the internal factors will be generated; depending on the external factors, the internal factors will be generated; depending on the external factors, the internal factors will be generated.
依內外大生內大，依內外大生外大，依內外大生內外大。
 According to the internal and external factors, the internal factors are generated. According to the internal and external factors, the external factors are generated. According to the internal and external factors, the internal factors are generated.
滅亦如是，是名依緣。
 The same is true for annihilation, which is called dependence.
何謂業緣？
 What is karma?
業是業緣。
 Karma is karma.
若非業是業緣、若業異業因生業，是名業緣。
 If it is not karma, it is karma. If karma is caused by karma, it is called karma.
何謂報緣？
 What is retribution?
若法有報，是名報緣。
 If the law has retribution, it is called retribution.
何謂起緣？
 What is origin?
若法能起所起，是名起緣。
 If the Dharma can arise, it is called the origin.
復次起緣，若法自起，能起他流津增長，謂專殺結善根、不善根、意識、想、思、覺、四大，是名起緣。
 Secondary originating conditions, if the law arises by itself, can cause other fluids to increase, it is said that the four elements of special killing and knotting of good roots, unwholesome roots, consciousness, thoughts, thoughts, and awakenings are called originating conditions.
何謂異緣？
 What is alienation?
若法共有，是名異緣。
 If the Dharma is shared, it is called a different relationship.
何謂相續緣？
 What is continuity?
若法增益不斷，是名相續緣。
 If the Dharma continues to increase, it is called the continuation of the relationship.
復次相續緣，若法初生軟、次生中、後生上。
 Repeatedly, the relationship is continuous, if the Dharma is born weak in the first place, middle in the second, and upper in the later.
軟法於上法是相續緣，是名相續緣。
 The soft dharma is the continuation condition of the superior dharma, which is called the continuation condition.
何謂增上緣？
 What is increasing the upper limit?
若法勝，是名增上緣。
 If the Dharma wins, it means the name will increase its superiority.
復次增上緣，若法所增上、所向、所歸、所傾向而生。
 Repeatedly increase the upper limit, if the law increases the higher, the direction, the return, and the tendency.
若以欲增上、以精進增上、以心增上、以思惟增上、以貪增上、以瞋恚增上、以愚癡增上、以無貪增上、以無恚增上、以無癡增上、以戒增上、以定增上、以慧增上、以我增上、以世間增上、以法增上、以眼根增上、以耳鼻舌身意根增上、以增上為增上、以境界增上、以依增上。
 If it is enhanced by desire, enhanced by effort, enhanced by mind, enhanced by thoughts, enhanced by greed, enhanced by anger, enhanced by ignorance, enhanced by non-greed, enhanced by non-hate, Increased by delusion, increased by discipline, increased by concentration, increased by wisdom, increased by self, increased by the world, increased by Dharma, increased by eyesight, increased by ears, nose, tongue, body and mind, To increase is to increase, to increase by realm, to increase by relying on.
何謂以欲增上？
 What does it mean to increase with desire?
若法以欲勝而生，彼欲於法為增上緣。
 If the Dharma is born out of the desire to conquer, he desires to increase his superiority in the Dharma.
精進增上、心[6]進、於思惟、貪、瞋恚、愚癡、無貪、無恚、無癡、戒、定、慧增上亦如是。
 The same is true with the improvement of vigor, the improvement of mind [6], and the improvement of thoughts, greed, anger, ignorance, non-greed, non-hatred, non-delusion, precepts, concentration, and wisdom.
何謂我增上？
 What does it mean that I have increased?
如佛經說三增上。
 As the Buddhist scriptures say, the third increase is the highest.
何謂三？
 What is three?
我增上、世間增上、法增上。
 I am increasing, the world is increasing, and the Dharma is increasing.
何謂我增上？
 What does it mean that I have increased?
如比丘，或在樹下露處，心生惡不善法想。
 Like a monk, he may be exposed under a tree and have evil and unwholesome thoughts in his mind.
比丘如是思惟：
 The bhikkhu thought thus:
我設在屏處，作惡不善業。
 I am at the screen, doing evil and unwholesome deeds.
作惡不善業已，心自[7]退毀。
 Having done evil and unwholesome deeds, the mind will naturally [7] be destroyed.
比丘如是思惟：
 The bhikkhu thought thus:
我欲護持禁戒、成就威儀，若犯微戒畏如金剛，順學戒行。
 I want to uphold the precepts and achieve majesty. If I violate the smallest precepts, I will be as fearful as a diamond and follow the precepts.
是名我增上。
 It is the name that I have increased.
比丘為我增上故，斷惡不善法、修行善法，是故名我增上。
 Bhikkhu, for my sake, he breaks away evil and unwholesome dharma and practices good dharma, so he is called my zenshang.
何謂世間增上？
 What is the increase in the world?
如比丘或在樹下露處，心生惡不善法想。
 For example, a monk may be exposed under a tree and have evil and unwholesome thoughts in his mind.
比丘如是思惟：
 The bhikkhu thought thus:
世間一切處居止有天，天眼見知他心。
 There is a heaven everywhere in the world, and the eyes of heaven can see and know their hearts.
天遠見我，我近不見天。
 The sky can't see me, but I can't see the sky when I'm close.
自相謂言：
 Say to yourself:
觀此善男子，以信出家，[1]離行惡不善法。
 Look at this good man who has become a monk with faith,[1] and has shunned evil and unwholesome dharma.
復有諸沙門婆羅門天眼見知他心，遠見我、我近不見。
 Again, there are the ascetics and brahmanas whose celestial eyes see and know the minds of others. They see me far away and invisible when I am near.
諸沙門婆羅門自相謂言：
 The ascetics and brahmins said to each other:
觀此善男子，以信出家，[＊]離行惡不善法。
 Look at this good man who has become a monk with faith, [*] and has shunned evil and unwholesome dharma.
比丘如是思惟：
 The bhikkhu thought thus:
我欲護持禁戒、成就威儀。
 I want to uphold the prohibitions and achieve majesty.
若犯微戒畏如金剛，順學戒行。
 If you violate the slightest precepts and feel as fearful as a diamond, follow the precepts and practice them.
是名世間增上。
 This is called the increase in the world.
比丘為世間增上故，斷惡不善法、修行善法，是故名世間增上。
 Bhikkhus, for the sake of advancement in the world, cut off evil and unwholesome dharma and practice good dharma. This is why it is called advancement in the world.
何謂法增上？
 What is Dharma Zengshang?
如比丘或在樹下露處，如是思惟：
 Like a monk standing under a tree, thinking like this:
世尊善隨時說法，有慧者能受趣向涅槃。
 The World-Honored One is good at teaching the Dharma at any time, and those who are wise can achieve nirvana.
此法非悕望者、瞋恚者、睡眠者、掉悔者、疑惑者能受。
 This method cannot be tolerated by the despairing, the angry, the sleeping, the regretful, the doubtful.
比丘如是思惟：
 The bhikkhu thought thus:
我欲護持禁戒、成就威儀。
 I want to uphold the prohibitions and achieve majesty.
若犯微戒畏如金剛，順學戒行。
 If you violate the slightest precepts and feel as fearful as a diamond, follow the precepts and practice them.
是名法增上。
 This is the increase in name and law.
比丘為法增上故，斷惡不善法、修行善法，是故名法增上。
 A bhikkhu, for the sake of Dharma, cuts off evil and unwholesome Dharma and practices good Dharma, hence the name Dharma Zengshang.
如偈說：
 As the verse says:
「世間無屏處， 可以作惡業，
 "There is no screen in the world where one can do evil deeds.
唯人自證知， 若虛若是實。
 Only people can realize it by themselves, if it is false, if it is true.
言無虛者勝， 是則不自毀，
 He who speaks truthfully will win; if he does so, he will not destroy himself.
若[2]以有違犯， [3]而知不覆藏。
 If [2] there is a violation, [3] you will not hide it if you know it.
賢者及與天， 見世作惡時，
 The sage and heaven, when he sees the world and does evil,
以此我勝行， 世間勝比丘，
 By this I am victorious, and in the world I am victorious over bhikkhus.
法勝者順行， 不退於實法。
 Those who are victorious in the Dharma will go forward without retreating from the actual Dharma.
降魔威力勝， 自證勝寂滅，
 The power of subduing demons is victorious, and self-realization of victory and annihilation,
遠離捨六情， 滅苦不受有，
 Stay away from the six emotions of equanimity, eliminate suffering and cease to exist,
已沒不復還， 永離於生死。」
 There is no return, forever separated from life and death. "
是名三增上。
 It's called Sanzenshang.
何謂眼根增上？
 What does it mean to increase the eye faculties?
眼見色思惟色，眼根[4]生色境界、若生心數，此法眼根勝，是名眼根增上。
 Seeing colors and thinking about colors, the eye faculties [4] produce the realm of form, and if the mind produces numbers, the Dharma eye faculties will be stronger, which is called the improvement of the eye faculties.
耳、鼻、舌、身根增上亦如是。
 The same goes for the ears, nose, tongue, and body faculties.
何謂意根增上？
 What does it mean to have the root of meaning increase?
意知法思惟法，意根主[5]以法為境界、若法生心數，此法意根勝，是名意根增上。
 The mind knows the Dharma and thinks about the Dharma. The mind root controls the Dharma [5] and takes the Dharma as the realm. If the Dharma arises in the mind, the mind root of the Dharma is superior. This is called the mind root increasing.
何謂增上為增上？
 What does it mean to increase?
若法初起，[6]至後法隨用，是名增上為增上。
 If the Dharma arises at the beginning, [6] the Dharma will be used later, so it is called Zengshang.
何謂境界增上？
 What does it mean to increase one’s realm?
若一切境界如事中勝，是名境界增上。
 If all realms are successful, this is called the realm increasing.
何謂依增上？
 What is Yi Zeng Shang?
若一切法依如事依勝，是名依增上。
 If all the laws and regulations are successful, the name will be increased.
因有幾緣？
 How many reasons are there?
四。何等四？
 Four. How four?
共、起、增長、報，是名因有四緣。
 Together, arising, increasing, and repaying, this name has four conditions.
謂因生義，如母子。
 It is said that cause creates meaning, just like mother and child.
無間謂補處義，如代坐。
 Wu Jian means to supplement the righteousness, such as sitting on one's behalf.
境界謂的義，如箭射的。
 The meaning of realm is like the arrow shot.
依謂物義，如舍宅。
 According to the meaning of things, it is like leaving a house.
業謂作義，如使作。
 Karma is called righteousness, just like making it happen.
報謂津漏義，如樹生果。
 Reporting that Tianjin leaks meaning is like a tree bearing fruit.
起謂生義，如種芽。
 The meaning of meaning is like planting a bud.
異謂不相離義，如眷屬。
 The difference means that they are not separated from each other, just like dependents.
相續謂增長義，如長財。
 Continuity means increasing meaning, such as increasing wealth.
增上謂自在義，如人王。
 The increase is called "self-righteousness", like the king of people.
因緣無間緣，或因緣即無間緣、或因緣非無間緣。
 Causes and conditions are uninterrupted, or causes and conditions are uninterrupted, or causes and conditions are not uninterrupted.
何謂因緣即無間緣？
 What is the meaning of causality?
若法因生滅，是名因緣即無間緣。
 If the cause of dharmas arises and ceases, this is called cause and condition, that is, uninterrupted condition.
何謂因緣非無間緣？
 What is the meaning of causality and non-infinite fate?
若法因非生滅、若未滅，是名因緣非無間緣。
 If the cause of the law does not arise and cease, if it is not destroyed, it is called the cause and condition of non-infinite conditions.
非因緣無間緣，或非因緣即無間緣、或非因緣非無間緣。
 Non-caused and uninterrupted conditions, or non-caused and uninterrupted conditions, or non-caused and uninterrupted conditions.
何謂非因緣即無間緣？
 What is non-caused condition or uninterrupted condition?
若法非因生滅，是[7]非因緣即無間緣。
 If dharma arises and ceases without cause, then [7] it is non-cause and condition, that is, there is no intermittent condition.
何謂非因緣非無間緣？
 What is non-caused condition and non-infinite condition?
若法非因非生滅、若未滅，是名非因緣非無間緣。
 If the dharma has no cause and does not arise or cease, if it is not destroyed, it is called non-cause and non-infinite condition.
因緣境界緣，或因緣即境界緣、或因緣非境界緣。
 The cause and condition is a state condition, or the cause and condition is a state condition, or the cause and condition is not a state condition.
何謂因緣即境界緣？
 What is cause and condition, that is, state condition?
若法因有境界，是名因緣即境界緣。
 If the cause of the law has a realm, it is called the cause and condition, that is, the realm condition.
何謂因緣非境界緣？
 What is the meaning of cause and condition rather than realm condition?
若法因無境界，是名因緣非境界緣。
 If the cause of the law has no realm, it is called cause and condition, not realm condition.
非因緣境界緣，或非因緣即境界緣、或非因緣非境界緣。
 Non-cause and realm condition, or non-cause and realm condition, or non-cause and non-state condition.
何謂非因緣即境界緣？
 What is non-cause condition or realm condition?
若法非因有境界，是名非因緣即境界緣。
 If the Dharma has a state without cause, it is called non-cause condition, that is, state condition.
何謂非因緣非境界緣？
 What is non-cause and non-state condition?
若法非因[8]不境界，是名非因緣非境界緣。
 If the Dharma has no cause [8] and no realm, it is called non-cause and non-state condition.
因緣依緣，一切因緣是依緣；
 Causes and conditions depend on conditions, and all causes and conditions are dependent on conditions;
非因緣是依緣，無也。
 Non-causal conditions are dependent conditions, which are nothing.
因緣業緣，或因緣即業緣、或因緣非業緣。
 Cause and effect are karma, or karma is karma, or karma is not karma.
何謂因緣即業緣？
 What is karma or karma?
若法因是業、能生業，是名因緣即業緣。
 If the cause of law is karma and can produce karma, this is called karma and karma.
何謂因緣非業緣？
 What is karma and not karma?
若法因非業、若業不能生業，是名因緣非業緣。
 If the cause of the law is not karma, if the karma cannot produce karma, it is called the cause and condition of non-karma.
非因緣是業緣，無也。
 Non-causal conditions are karmic conditions, which are nothing.
因緣報緣，或因緣即報緣、或因緣非報緣。
 Destiny is a result of karma, or karma is karma, or karma is not karma.
何謂因緣即報緣？
 What is karma or retribution?
若法因此有報，是名因緣即報緣。
 If the law is rewarded because of this, it is called cause and effect, that is, retribution.
何謂因緣非報緣？
 What is the meaning of karma and non-karma?
若法因無報，是名因緣非報緣。
 If the cause of the law has no retribution, it is called karma and non-retribution.
非因緣是報緣，無也。
 Non-karma is retribution, nothing.
因緣起緣，或因緣即起緣、或因緣非起緣。
 Causes and conditions arise, or causes and conditions are origins, or causes and conditions do not originate.
何謂因緣即起緣？
 What is karma or origin?
若法因是起，是名因緣即起緣。
 If the cause of the law is the origin, this is called the cause and condition, which is the origin.
何謂因緣非起緣？
 What is karma and non-origin?
若法因非起，是名因緣非起緣。
 If the cause of the law does not arise, it is called the cause and condition of non-origin.
非因緣是起緣，無也。
 Non-causal conditions are origins, which are nothing.
因緣異緣，或因緣即異緣、或因緣非異緣。
 Causes and conditions are different, or causes and conditions are different, or causes and conditions are not different.
何謂因緣即異緣？
 What is karma or different fate?
若法因是共，是名因緣即異緣。
 If the causes of law are common, this is called cause and condition, that is, different conditions.
何謂因緣非異緣？
 What does it mean that there is a causal relationship but not a different relationship?
若法因非共，是名因緣非異緣。
 If the causes of dharma are not common, it is called causes and conditions but not different conditions.
非因緣是異緣，無也。
 Non-cause and condition are different conditions and nothing.
因緣相續緣，或因緣即相續緣、或因緣非相續緣。
 Causes and conditions are continuous conditions, or causes and conditions are continuous conditions, or causes and conditions are not continuous conditions.
何謂因緣即相續緣？
 What is karma or continuance?
若因有增長乃至生第三，是因緣即相續緣。
 If the cause increases and even gives birth to a third person, it is the cause and condition, that is, the condition of continuation.
何謂因緣非相續緣？
 What is the non-continuous relationship between causes and conditions?
若因無緣增長、設增長不能乃至生第三，是名因緣非相續緣。
 If there is no growth due to lack of karma, or if growth cannot occur and a third party arises, this is called karma and non-continuous bonding.
非因緣是相續緣，無也。
 Non-causal conditions are continuous conditions, which are nothing.
因緣增上緣，或因緣即增上緣、或因緣非增上緣。
 Causes and conditions increase the upper limit, or causes and conditions increase the upper limit, or causes and conditions do not increase the upper limit.
何謂因緣即增上緣？
 What is the meaning of karma, that is, increasing superiority?
若法因是增上，是因緣是增上緣。
 If the cause of the law is to increase, it is the cause and condition to increase.
何謂因緣非增上緣？
 What does it mean that causes and conditions do not increase the upper limit?
若法因非增上，是名因緣非增上緣。
 If the cause of the law does not increase, it is called the cause and condition.
非因緣增上緣，或非因緣是增上緣、或非因緣非增上緣。
 Non-caused conditions increase the upper limit, or non-caused conditions increase the upper limit, or non-caused conditions do not increase the upper limit.
何謂非因緣是增上緣？
 What is meant by non-causal conditions and increasing conditions?
若法非因是增上，是名非因緣即增上緣。
 If the law is not caused by the increase, it is called the increase of the upper condition by the non-cause.
何謂非因緣非增上緣？
 What is non-cause and non-enhancement?
若法非因非增上，是名非因緣非增上緣。
 If the Dharma is not caused and does not increase, it is called non-cause and condition and does not increase the condition.
無間緣境界緣，或無間緣即境界緣、或無間緣非境界緣。
 The infinite condition is a realm condition, or the infinite condition is a realm condition, or the infinite condition is not a realm condition.
何謂無間緣是境界緣？
 What is Infinite Destiny or Realm Destiny?
若法生滅有境界，是名無間緣是境界緣。
 If there is a realm for the arising and passing away of Dharma, it is called the Infinite Condition and the realm condition.
何謂無間緣非境界緣？
 What is uninterrupted fate and non-state fate?
若法生滅無境界，是名無間緣非境界緣。
 If there is no realm in the arising and passing away of Dharma, it is called uninterrupted condition and not realm condition.
非無間緣境界緣，或非無間緣即境界緣、或非無間緣非境界緣。
 It is not a boundary condition, or it is a boundary condition, or it is not a boundary condition, or it is not a boundary condition.
何謂非無間緣是境界緣？
 What is non-infinite condition or realm condition?
若法非生滅、若未滅有境界，是名非無間緣是境界緣。
 If the Dharma does not arise and cease, if it has a realm before it is destroyed, it is called non-infinite condition and realm condition.
何謂非無間緣非境界緣？
 What is non-infinite condition and non-state condition?
若法非生滅？
 What if dharma does not arise or cease?
若未滅彼無境界緣，是名非無間緣非境界緣。
 If the non-state condition is not destroyed, it is called non-infinite condition and non-state condition.
無間緣依緣，無間緣是依緣。
 Infinite Destiny is Dependence, Infinite Destiny is Dependence.
非無間緣是依緣，無也。
 What is not an infinite condition is a dependent condition, which is nothing.
無間緣業緣，或無間緣即業緣、或無間緣非業緣。
 Infinite Destiny is Karmic Dependence, or Infinite Dependence is Karmic Dependence, or Infinite Dependence is Non-Karmic Dependence.
何謂無間緣即業緣？
 What is Infinite Destiny or Karmic Destiny?
若法生滅是業、若業能生業，是名無間緣即業緣。
 If dharma arises and ceases, this is karma, and if karma can produce karma, this is called uninterrupted condition, which is karma.
何謂無間緣非業緣？
 What is uninterrupted fate and non-karma fate?
若法生滅彼非業、若業不能生業，是名無間緣非業緣。
 If dharma arises and ceases, it is not karma. If karma cannot generate karma, this is called uninterrupted condition, which is not karma.
非無間緣業緣，或非無間緣即業緣、或非無間緣非業緣。
 It is not an uninterrupted karmic condition, or it is not an uninterrupted karmic condition, or it is not an uninterrupted karmic condition.
何謂非無間緣是業緣？
 What does non-infinite fate mean but karmic fate?
若法非生滅、若未滅，是業能生業，是名非無間緣是業緣。
 If the Dharma does not arise or cease, if it is not destroyed, this karma can give rise to karma, which is called non-infinite karma and karma.
何謂非無間緣非業緣？
 What is non-infinite fate and non-karma fate?
若法[1]非生滅、若未滅、彼非業、若業不能生業，是名非無間緣非業緣。
 If a dharma [1] does not arise or cease, if it is not destroyed, then it is not karma. If karma cannot generate karma, this is called non-continuous condition and non-karma condition.
無間緣報緣，或無間緣是報緣、或無間緣非報緣。
 Infinite karma is the karma of karma, or karma is the karma of karma, or karma is the karma of karma.
何謂無間緣是報緣？
 What is Infinite Destiny or Retribution Destiny?
若法生滅有報，是名無間緣即報緣。
 If there is a reward for the birth and death of Dharma, this is called the uninterrupted condition, that is, the condition of reward.
何謂無間緣非報緣？
 What is uninterrupted fate and non-retributive fate?
若法生滅彼無報，是名無間緣非報緣。
 If there is no retribution for the birth and death of dharma, this is called uninterrupted condition and non-retributive condition.
非無間緣報緣，或非無間緣即報緣、或非無間緣非報緣。
 It is not the uninterrupted condition of retribution, or it is not the uninterrupted condition that is the condition of retribution, or it is not the condition of uninterrupted condition that is the condition of retribution.
何謂非無間緣是報緣？
 What is non-infinite fate or retributive fate?
若法非生滅、若未滅有報，是名非無間緣是報緣。
 If the Dharma does not arise or cease, if it does not cease to exist, then there will be retribution. This is called the non-infinite condition and the retribution condition.
何謂非無間緣非報緣？
 What is non-infinite fate and non-retributive fate?
若法非生滅、若未滅、彼無報，是名非無間緣非報緣。
 If the dharma does not arise and cease, if it is not destroyed, then it has no retribution, this is called non-intermittent and non-retributive condition.
無間緣是起緣，無也。
 Infinite Destiny is the origin and is nothing.
非無間緣起緣，或非無間緣是起緣、或非無間緣非起緣。
 A non-infinite condition is an origin condition, or a non-infinite condition is an origin condition, or a non-infinite condition is not an origin condition.
何謂非無間緣是起緣？
 What is non-infinite condition and origin condition?
若法非生滅、未滅而能起，是名非無間緣是起緣。
 If a dharma can arise without birth and death, or without death, it is called non-infinite condition and origin condition.
何謂非無間緣非起緣？
 What is non-infinite condition and non-originating condition?
若法非生滅、若未滅非起，是名非無間緣非起緣。
 If the dharma does not arise and cease, if it does not cease and does not arise, it is called non-continuous condition and non-origin condition.
無間緣是異緣，無也。
 Infinite fate is different fate, nothing.
非無間緣[2]是異緣，或非無間緣是異緣、或非無間緣非異緣。
 The non-infinite condition [2] is a different condition, or the non-infinite condition is a different condition, or the non-infinite condition is not a different condition.
何謂非無間緣是異緣？
 What is meant by non-infinite fate or different fate?
若法非生滅、若未滅、此共，是名非無間緣是異緣。
 If the dharma does not arise and cease, if it is not destroyed, this is the same, it is called non-infinite condition or different condition.
何謂非無間緣非異緣？
 What is non-infinite fate and non-different fate?
若法非生滅、若未滅、彼非共，是名非無間緣非異緣。
 If dharmas do not arise and cease, if they are not destroyed, they are not common, this is called neither uninterrupted nor different conditions.
無間緣是相續緣，無也。
 Infinite Destiny is continuous Destiny, which is nothing.
非無間緣相續緣，或非無間緣是相續緣、或非無間緣非相續緣。
 The non-infinite condition is a continuous condition, or the non-infinite condition is a continuous condition, or the non-infinite condition is a continuous condition.
何謂非無間緣是相續緣？
 What is non-infinite condition or continuous condition?
若法非生滅？
 What if dharma does not arise or cease?
若未滅此增長，乃至能生第三，是名非無間緣是相續緣。
 If this growth is not extinguished, a third condition can even arise. This is called a non-infinite condition but a continuous condition.
何謂非無間緣非相續緣？
 What is non-infinite condition and non-continuous condition?
若法非生滅、若未滅、彼非增長、若增長不能乃至生第三，是名非無間緣非相續緣。
 If the dharma does not arise and cease, if it is not destroyed, it does not increase, if it cannot increase and even give rise to the third place, this is called non-continuous condition and non-continuous condition.
無間緣是增上緣，無也。
 Infinite Destiny is to increase the upper limit, and it is nothing.
[3]或非無間緣[＊]是增上緣、或非無間[4]緣非增上緣。
 [3] Either the non-infinite edge [*] is the upper edge, or the non-infinite edge [4] is not the upper edge.
何謂非無間緣是增上緣？
 What is meant by non-infinite fate or increasing fate?
若法非生滅、若未滅、是增上，是名非無間緣[5]即增上緣。
 If the dharma does not arise and cease, if it is not destroyed, it is increasing, which is called non-infinite condition [5], that is, increasing the upper condition.
何謂非無間緣非增上緣？
 What does it mean that it is neither an infinite condition nor an increasing condition?
若法非生滅、若未滅、彼非增上，是非無間緣非增上緣。
 If the dharma does not arise and cease, if it is not destroyed, it is not increasing, it is not an infinite condition, it is not an increasing condition.
無間緣因緣，或無間緣是因緣、或無間緣非因緣。
 Infinite Dependence is a causal condition, or Infinite Dependence is a causal condition, or Infinite Dependence is not a causal condition.
何謂無間緣是因緣？
 What is the meaning of uninterrupted fate?
若法生滅是因，是名無間緣是因緣。
 If the arising and passing away of dharmas is the cause, it is called the uninterrupted condition.
何謂無間緣非因緣？
 What does it mean to have an uninterrupted relationship but not a causal relationship?
若法生滅、彼非因，是名無間緣非因緣。
 If dharma arises and ceases, it is not a cause, this is called uninterrupted condition and non-cause condition.
非無間緣因緣，或非無間緣是因緣、或非無間緣非因緣。
 It is not a causal condition, or it is a non-infinite condition, or it is a non-infinite condition but not a causal condition.
何謂非無間緣是因緣？
 What does non-infinite destiny mean by causality?
若法非生滅、若未滅，是名非無間緣是因緣。
 If the dharma does not arise and cease, if it is not destroyed, it is called non-infinite condition, but it is the cause and condition.
何謂非無間緣非因緣？
 What does it mean to be non-infinite and non-causal?
若法非生滅、若未滅、彼非因，是名非無間緣非因緣。
 If the dharma does not arise and cease, if it is not destroyed, it is not a cause, this is called non-continuous condition and non-cause condition.
境界緣依緣，境界緣是依緣，[6]無。
 Realm depends on the condition, the realm depends on the condition, [6] nothing.
非境界緣是依緣，[7]無也。
 Non-state conditions are dependent conditions, [7] nothing.
境界緣業緣，或境界緣是業緣、或境界緣非業緣。
 Realm conditions are karmic conditions, or realm conditions are karma conditions, or realm conditions are not karma conditions.
何謂境界緣是業緣？
 What do we mean by realm and karma?
若法有境界、是業、若業能生業，是名境界緣是業緣。
 If the law has a realm, it is a karma, and if karma can produce karma, it is a realm condition and a karma condition.
何謂境界緣非業緣？
 What is realm-related and not karmic-related?
若法有境界、彼非業、若業不能生業，是名境界緣非業緣。
 If the law has a realm, it is not a karma. If a karma cannot produce karma, it is called realm condition but not karma condition.
非境界緣業緣，或非境界緣是業緣、或非境界緣非業緣。
 Non-state conditions are karma conditions, or non-state conditions are karma conditions, or non-state conditions are not karma conditions.
何謂非境界緣是業緣？
 What is non-realm condition and karma condition?
若法無境界、是業、若業能生業，是名非境界緣是業緣。
 If the law has no realm, it is karma. If karma can produce karma, it is called non-state condition, which is karma condition.
何謂非境界緣非業緣？
 What is non-state condition and non-karma condition?
若法無境界、彼非業、若業不能生業，是名非境界緣非業緣[8]城。
 If the Dharma has no realm, it is not a karma. If the karma cannot generate karma, this is called the city of non-state condition and non-karma condition [8].
境界緣報緣，或境界緣是報緣、或境界緣非報緣。
 The state condition is the state condition, or the state condition is the state condition, or the state condition is not the state condition.
何謂境界緣是報緣？
 What is realm karma or reward karma?
若法有境界、有報，是名境界緣是報緣。
 If the Dharma has a realm and a reward, it is called realm condition and reward condition.
何謂境界緣非報緣？
 What is realm condition rather than reward condition?
若法有境界、彼無報，是名境界緣非報緣。
 If the Dharma has a realm but has no retribution, this is called realm condition and non-retribution condition.
非境界緣報緣，或非境界緣是報緣、或非境界緣非報緣。
 It is a non-state condition, or it is a non-state condition, or it is a non-state condition.
何謂非境界緣是報緣？
 What is non-realm condition and retribution condition?
若法無境界、[9]緣有報，是名非境界緣是報緣。
 If the Dharma has no realm, [9] there will be retribution due to conditions, which is called non-state condition or retribution.
何謂非境界緣非報緣？
 What is non-state condition and non-retribution condition?
若法無境界、彼無報，是名非境界緣非報緣。
 If the Dharma has no realm and has no retribution, this is called non-state condition and non-retribution condition.
境界緣起緣，或境界緣是起緣、或境界緣非起緣。
 The state condition is the origin condition, or the state condition is the origin condition, or the state condition is not the origin condition.
何謂境界緣是起緣？
 What is the state condition and origin condition?
若法有境界、是起，是名境界緣是起緣。
 If the Dharma has a realm and origin, it is called the realm condition.
何謂境界緣非起緣？
 What is the realm of non-origination?
若法有境界、彼非起，是名境界緣非起緣。
 If the Dharma has a realm, but it does not arise, this is called the condition of realm and non-origin.
非境界緣起緣，或非境界緣是起緣，或非境界緣非起緣。
 A non-state condition is an origin condition, or a non-state condition is an origin condition, or a non-state condition is not an origin condition.
何謂非境界緣是起緣？
 What is non-state condition and origin condition?
若法無境界、是起，是名非境界緣是起緣。
 If the Dharma has no realm, it is the origin. This is called the non-state condition, which is the origin condition.
何謂非境界緣非起緣？
 What is non-state condition and non-origin condition?
若法無境界、彼非起，是名非境界緣非起緣。
 If the Dharma has no realm and has no origin, this is called non-state condition and non-origin condition.
境界緣異緣，或境界緣是異緣、或境界緣非異緣。
 The realm condition is different, or the realm condition is a different condition, or the realm condition is not a different condition.
何謂境界緣是異緣？
 What is the difference between realm and destiny?
若法有境界、是共，是名境界緣是異緣。
 If the Dharma has a realm, it is common, and this is called realm condition or different condition.
何謂境界緣非異緣？
 What does it mean to be bound by realm rather than different fate?
若法有境界、彼非共，是名境界緣非異緣。
 If the Dharma has a realm, but it is not the same, it is called realm condition, not different condition.
非境界緣異緣，或非境界緣是異緣、或非境界緣非異緣。
 Non-realm conditions are different conditions, or non-realm conditions are different conditions, or non-realm conditions are not different conditions.
何謂非境界緣是異緣？
 What is non-realm fate or different fate?
若法無境界、是共，是名非境界緣是異緣。
 If the Dharma has no realm and is common, it is called non-state condition or different condition.
何謂非境界緣非異緣？
 What is non-realm fate and non-different fate?
若法無境界、彼非共，是名非境界緣非異緣。
 If the Dharma has no realm and is not the same, it is called non-state condition and not different condition.
境界緣相續緣，或境界緣是相續緣、或境界緣非相續緣。
 The state condition is a continuous condition, or the state condition is a continuous condition, or the state condition is a non-continuity condition.
何謂境界緣是相續緣？
 What is meant by realm condition or continuity condition?
若法有境界、是增長、乃至能生第三，是名境界緣是相續緣。
 If the Dharma has a realm, grows, and can even give rise to a third state, it is called realm condition and continuity condition.
何謂境界緣非相續緣？
 What is the non-continuous condition of realm condition?
若法有境界、彼不增長、若增長不能乃至生第三，是名境界緣[1]非相續緣。
 If the Dharma has a realm, it does not grow. If it cannot grow, it will lead to a third state. This is called realm condition [1] and non-continuous condition.
非境界緣[2]相續緣，或非境界緣是相續緣、或非境界緣非相續緣。
 Non-state condition [2] Continuous condition, or non-state condition is a continuous condition, or non-state condition is a non-continuous condition.
何謂非境界緣是相續緣？
 What do we mean by non-state conditions and continuity conditions?
若法無境界、是增長、乃至能生第三，是名非境界緣是相續緣。
 If the Dharma has no realm, grows, and can even give rise to a third state, it is called non-state condition and continuous condition.
何謂非境界緣非相續緣？
 What are non-state conditions and non-continuity conditions?
若法無境界、彼不增長、若增長不能乃至生第三，是名非境界緣非相續緣。
 If the Dharma has no realm, it will not grow. If it cannot grow, it will even give birth to a third state. This is called non-state condition and non-continuity condition.
境界緣增上緣，或境界緣是增上緣、或境界緣非增上緣。
 The realm condition increases the upper edge, or the realm condition increases the upper edge, or the realm condition does not increase the upper edge.
何謂境界緣是增上緣？
 What is the realm of edge and the edge of increasing?
若法有境界、是增上，是名境界緣是增上緣。
 If the Dharma has a realm, it is an increase. This is called the realm condition, which is an increase condition.
何謂境界緣非增上緣？
 What does it mean to have a state of non-enhancement?
若法有境界、彼非增上，是名境界緣非增上緣。
 If the Dharma has a realm, it is not increasing. This is called the condition of realm not increasing.
非境界緣增上緣，或非境界緣是增上緣、或非境界緣非增上緣。
 Non-realm conditions increase the upper limit, or non-realm conditions increase the upper limit, or non-realm conditions do not increase the upper limit.
何謂非境界緣是增上緣？
 What is meant by non-state conditions and increasing conditions?
若法無境界、是增上，是名非境界緣是增上緣。
 If the Dharma has no realm and is increased, this is called the non-state condition, which is the increased condition.
何謂非境界緣非增上緣？
 What is non-state condition and non-increasing condition?
若法無境界、彼非增上，是名非境界緣非增上緣。
 If the Dharma has no realm, it will not increase. This is called the non-enhancement condition and the non-increasing condition.
境界緣因緣，或境界緣是因緣，或境界緣非因緣。
 State-conditions are caused by causes and conditions, or state-conditions are causes and conditions, or state-conditions are not causes and conditions.
何謂境界緣是因緣？
 What is realm condition and cause condition?
若法有境界、是因，是名境界緣是因緣。
 If the law has a realm, it is a cause, which is called realm condition.
何謂境界緣非因緣？
 What does it mean that state condition is not cause condition?
若法有境界、彼非因，是名境界緣非因緣。
 If the Dharma has a realm, it is not a cause. This is called realm condition but not cause condition.
非境界緣因緣，或非境界緣是因緣、或非境界緣非因緣。
 Non-state conditions are causes and conditions, or non-state conditions are causes and conditions, or non-state conditions are not causes and conditions.
何謂非境界緣是因緣？
 What is non-state condition and cause condition?
若法無境界，是名非境界緣是因緣。
 If the Dharma has no realm, it is called non-state condition, which is the cause and condition.
何謂非境界緣非因緣？
 What is non-state condition and non-cause condition?
若法無境界、彼非因，是名非境界緣非因緣。
 If the Dharma has no realm and is not a cause, this is called non-state condition and non-cause condition.
境界緣無間緣，或境界緣是無間緣、或境界緣非無間緣。
 The realm condition is uninterrupted, or the realm condition is an uninterrupted condition, or the realm condition is not an uninterrupted condition.
何謂境界緣是無間緣？
 What is the boundary condition or the infinite condition?
若法有境界、是生滅，是名境界[3]緣無間緣。
 If the Dharma has a realm of birth and death, it is called the realm [3] of uninterrupted conditions.
何謂境界緣非無間緣？
 What does it mean to be bounded by realm rather than boundless?
若法有境界、彼非生滅、若未滅，是名境界緣非無間緣。
 If the Dharma has a realm, it does not arise or cease. If it is not destroyed, it is called the realm condition and is not an infinite condition.
非境界緣無間緣，或非境界緣是無間緣、或非境界緣非無間緣。
 Non-realm conditions are uninterrupted conditions, or non-realm conditions are uninterrupted conditions, or non-realm conditions are not uninterrupted conditions.
何謂非境界緣是無間緣？
 What is non-realm condition and uninterrupted condition?
若法無境界、是生滅，是名非境界緣是無間緣。
 If the Dharma has no realm and is subject to birth and death, it is called non-state condition and is an uninterrupted condition.
何謂非境界緣非無間緣？
 What is non-state condition and non-infinite condition?
若法無境界、彼非生滅、若未滅，是名非境界緣非無間緣。
 If the Dharma has no realm, it does not arise or cease. If it is not destroyed, it is called non-state condition and non-infinite condition.
依緣業緣，或依緣是業緣、或依緣非業緣。
 Dependence is a karmic condition, or dependence is a karmic condition, or dependence is not a karmic condition.
何謂依緣是業緣？
 What does dependence mean?
若法依、是業、若業能生業，是名依緣是業緣。
 If the Dharma depends on it, it is the karma. If the karma can produce karma, this name depends on the karma.
何謂依緣非業緣？
 What is dependence rather than karma?
若法依、彼非業、若業不能生業，是名依緣非業緣。
 If the law depends on it, it is not karma. If karma cannot produce karma, it is called dependence and not karma.
非依緣是業緣，無也。
 Non-dependence is karma, nothing.
依緣報緣，或依緣是報緣、或依緣非報緣。
 Dependence is a reward, or dependence is a reward, or dependence is a non-retribution.
何謂依緣是報緣？
 What is dependence and retribution?
若法依、有報，是名依緣是報緣。
 If there is a dependence on the law, there will be retribution. This is called dependence and retribution.
何謂依緣非報緣？
 What does it mean to rely on fate and not to repay fate?
若法依、非報，是名依緣非報緣。
 If the Dharma is dependent and not retributive, this is called dependent condition but not retributive condition.
非依緣是報緣，無也。
 Non-dependence is retribution, nothing.
依緣起緣，或依緣是起緣、或依緣非起緣。
 Dependence is the origin, or dependence is the origin, or dependence is not the origin.
何謂依緣是起緣？
 What is dependence and origin?
若法依、是起，是名依緣是起緣。
 If the Dharma depends on it, it arises. This name depends on the condition of origin.
何謂依緣非起緣？
 What does dependence and non-origination mean?
若法依、非起，是名依緣非起緣。
 If the Dharma is dependent and non-originating, it is called dependent condition and non-originating condition.
非依緣是起緣，無也。
 The condition of non-dependence is the condition of origin, which is nothing.
依緣異緣，或依緣是異緣、或依緣非異緣。
 Dependence is a different condition, or dependence is a different condition, or dependence is not a different condition.
何謂依緣是異緣？
 What do we mean by dependence or alienation?
若法依、是共，是名依緣是異緣。
 If the Dharma is dependent, it is common, and it is called dependent condition or different condition.
何謂依緣非異緣？
 What is meant by dependence rather than divergence?
若法依、彼非共，是名依緣非異緣。
 If the Dharma depends on it and it is not the same, it is called dependence and not different conditions.
非依緣是異緣，無也。
 Non-dependent conditions are alien conditions, which are nothing.
依緣相續緣，或依緣是相續緣、或依緣非相續緣。
 Dependent conditions are continuous conditions, or dependent conditions are continuous conditions, or dependent conditions are non-continuous conditions.
何謂依緣是相續緣？
 What is dependence and continuity?
若法依、增長、乃至能生第三，是名依緣是相續緣。
 If the Dharma depends on, grows, and can even give birth to a third party, it is called the dependence condition and the continuation condition.
何謂依緣非相續緣？
 What is dependence and non-continuity?
若法依、彼生非增長、若增長不能乃至生第三，是名依緣非相續緣。
 If there is a dependence on the Dharma, there will be no growth. If there is no growth, there will be a third state. This is called dependence and non-continuity.
非依緣是相續緣，無也。
 The non-dependence condition is the continuous condition, which is nothing.
依緣增上緣，或依緣是增上緣、或依緣非增上緣。
 Depending on the condition, the upper edge is increased, or depending on the condition, the upper edge is increased, or depending on the condition, the upper edge is not increased.
何謂依緣是增上緣？
 What does it mean to depend on a condition or to increase one's superior condition?
若法依、是增上，是名依緣是增上緣。
 If the Dharma depends on it, it increases the upper limit. This is called the dependence condition, which increases the upper limit.
何謂依緣非增上緣？
 What does it mean to rely on conditions rather than increase upper conditions?
若法依、彼非增上，是名依緣非增上緣。
 If the Dharma depends on it, it does not increase the superiority. This is called the dependence condition, which does not increase the superiority.
非依緣是增上緣，無也。
 Non-dependence is to increase the upper condition, which is nothing.
依緣因緣，或依緣是因緣、或依緣非因緣。
 Dependence is a cause and condition, or dependence is a cause and condition, or dependence is not a cause and condition.
何謂依緣是因緣？
 What does dependence mean?
若法依、是因，是名依緣是因緣。
 If the law depends on it, it is the cause, and the name depends on the condition.
何謂依緣非因緣？
 What is dependence but not causation?
若法依、非因，是名依緣非因緣。
 If the law is dependent and not caused, it is called dependent but not caused.
非依緣是因緣，無也。
 Non-dependence is cause and condition, nothing.
依緣無間緣，或依緣是無間緣、或依緣非無間緣。
 Dependence is an uninterrupted condition, or dependence is an uninterrupted condition, or dependence is not an uninterrupted condition.
何謂依緣是無間緣？
 What does dependence mean? Infinite fate?
若法依、是生滅，是名依緣是無間緣。
 If the Dharma depends on it, it arises and ceases. This is called dependence, which is an uninterrupted condition.
何謂依緣非無間緣？
 What does it mean to rely on a predestined relationship but not an uninterrupted predestined relationship?
若法依、彼非生滅、若未滅，是名依緣非無間緣。
 If the Dharma depends on it, it does not arise or cease. If it is not destroyed, this is called dependence and is not an uninterrupted condition.
非依緣是無間緣，無也。
 Non-dependence is an uninterrupted condition, which is nothing.
依緣境界緣，或依緣是境界緣、或依緣非境界緣。
 Dependence is a realm condition, or dependence is a realm condition, or dependence is not a realm condition.
何謂依緣是境界緣？
 What does dependence mean or state condition?
若法依、有境界，是名依緣是境界緣。
 If the Dharma depends on and has a realm, it is called the dependence condition and the realm condition.
何謂依緣非境界緣？
 What is dependence rather than realm?
若法依、無境界，是名依緣非境界緣。
 If the Dharma is dependent and has no realm, it is called dependence and not realm.
非依緣是境界緣，無也。
 The non-dependence condition is the realm condition, which is nothing.
業緣報緣，或業緣是報緣、或業緣非報緣。
 Karma is retribution, or karma is retribution, or karma is not retribution.
何謂業緣是報緣？
 What is karma and retribution?
若法業、能生業、有報，是名業緣是報緣。
 If dharma can produce karma and have retribution, it is called karma and retribution.
何謂業緣非報緣？
 What is karma and not retribution?
若法業、能生業、無報，是名業緣非報緣。
 If Dharma karma can generate karma and has no retribution, it is called karmic condition but not retributive condition.
非業緣報緣，或非業緣是報緣、或非業緣非報緣。
 It is a non-karma-related condition, or it is a non-karma-related condition, or it is a non-karma-related condition.
何謂非業緣是報緣？
 What is non-karma fate or retributive fate?
若非業、若業不能生業、有報，是名非業緣是報緣。
 If it is not karma, if karma cannot produce karma, there will be retribution. This is called non-karma condition and retribution condition.
何謂非業緣非報緣？
 What is non-karma and non-retribution?
若法非業、若業不能生業、無報，是名非業緣非報緣。
 If dharma is not karma, if karma cannot generate karma, and has no retribution, it is called non-karma condition and non-retribution condition.
業緣起緣，或業緣是起緣、或業緣非起緣。
 Karma is the origin of karma, or karma is the origin of karma, or karma is not the origin of karma.
何謂業緣是起緣？
 What is the origin of karma?
若[1]法業、能生業，是名業緣是起緣。
 If [1] Dharma can produce karma, it is called the cause of karma.
何謂業緣非起緣？
 What is karma and not origin?
若業不能生業、彼非起[＊]緣，是名業緣非起緣。
 If karma cannot generate karma, it is non-originating [*] condition, which is called karma-dependent non-originating condition.
非業緣起緣，或非業緣是起緣、或非業緣非起緣。
 Non-karma conditions arise, or non-karma conditions are origin conditions, or non-karma conditions are not origin conditions.
何謂非業緣是起緣？
 What are non-karma conditions and origin conditions?
若法非業、若業不能生業，是名[2]業緣是起緣。
 If dharma is not karma, if karma cannot generate karma, then this is called [2] karmic condition.
何謂非業緣非起緣，若法非業、若業不能生業[3]生起，是名非業緣非起緣。
 What is non-karma condition and non-origin condition? If dharma is not karma, if karma cannot generate karma [3], then it is called non-karma condition and non-origin condition.
業緣異緣，或業緣是異緣、或業緣非異緣。
 The karmic fate is different, or the karmic fate is a different fate, or the karmic fate is not a different fate.
何謂業緣是異緣？
 What does karmic fate mean?
若法業、能生業、是共，是名業緣是異緣。
 If Dharma karma can produce karma, it is common, and it is called karma or different karma.
何謂業緣非異緣？
 What is karmic fate and not different fate?
若法業、能生業、非共，是名業緣非異緣。
 If Dharma karma can produce karma and is not common, it is called karma and not different karma.
非業緣異緣，或非業緣是異緣、或非業緣非異緣。
 Non-karma is a different fate, or non-karma is a different fate, or non-karma is a different fate.
何謂非業緣是異緣？
 What does non-karma fate mean?
若法非業、若業不能生業，是名非業緣是異緣。
 If Dharma is not karma, if karma cannot produce karma, then this is called non-karma karma, which is a different karma.
何謂非業緣非異緣？
 What is non-karma and non-differentiation?
若法非業、若業不能生業非[4]業，是名非業緣非異緣。
 If Dharma is not karma, if karma cannot produce karma, it is not [4] karma.
業緣相續緣，或業緣是相續緣、或業緣非相續緣。
 The karmic condition is the continuation condition, or the karmic condition is the continuation condition, or the karmic condition is not the continuation condition.
何謂業緣是相續緣？
 What is karma and continuity?
若法業、能生業是謂增長，乃至能生第三，是名業緣是相續緣。
 If Dharma karma can produce karma, it means that it grows, and can even produce a third party, which is called karma and continuance.
何謂業緣非相續緣？
 What is the non-continuous relationship between karma and karma?
若法業、生業非增長、若增長不至生第三，是名業緣非相續緣。
 If the Dharma karma and life karma do not increase, and if the growth does not lead to the third birth, it is called the karmic condition and non-continuation condition.
非業緣相續緣，或非業緣是相續緣、或非業緣非相續緣。
 Non-karmic and continuous conditions, or non-karmic and continuous conditions, or non-karmic and non-continuous conditions.
何謂非業緣是相續緣？
 What do we mean by non-karma conditions and continuation conditions?
若法非業、若業生非業是增長、[5]乃至生第三，是名非業緣是相續緣。
 If the law is not karma, if karma produces non-karma, it is growth, [5] or even the third generation, this is called non-karma condition and continuation condition.
何謂非業緣非相續緣？
 What are non-karmic and non-continuous conditions?
若法非業、若生業非增長、若增長不至生第三，是名非業緣非相續緣。
 If the Dharma is not karma, if the karma does not increase, if the increase does not lead to the third generation, it is called non-karma condition and non-continuation condition.
業緣增上緣，或業緣是增上緣、或業緣非增上緣。
 Karma increases the upper edge, or karma increases the upper edge, or karma does not increase the upper edge.
何謂業緣是增上緣？
 What is the meaning of karma and increase of karma?
若法業、生業是增上，是名業緣是增上緣。
 If Dharma karma and life karma are increasing, then the name of karma is increasing.
何謂業緣非增上緣？
 What is the meaning of karma and non-increasing karma?
若法業、生業非增上，是名業緣非增上緣。
 If Dharma karma and life karma do not increase, it means that the name of karma does not increase.
非業緣增上緣，或非業緣是增上緣、或非業緣非增上緣。
 Non-karma conditions increase the upper limit, or non-karma conditions increase the upper limit, or non-karma conditions do not increase the upper limit.
何謂非業緣是增上緣？
 What is meant by non-karmic predestination or increasing superior predestination?
若法非業、若業生非業是增上，是名非業緣是增上緣。
 If the law is not karma, if the karma arises from non-karma, it is the increase. This is called the non-karma condition, which is the increase.
何謂非業緣非增上緣？
 What is non-karma and non-enhancement?
若法業、若業生非業非增上，是名非業緣非增上緣。
 If Dharma karma and karma arise from non-karma and non-increase, this is called non-karma and non-increasing condition.
業緣因緣，業緣是因緣。
 Karma is karma, karma is karma.
非業緣因緣，或非業緣是因緣、或非業緣非因緣。
 Non-karma is a cause and condition, or non-karma is a cause and condition, or non-karma is not a cause-and-effect condition.
何謂非業緣是因緣？
 What is non-karma and karma?
若法非業、若業生非業是因，是名非業緣是因緣。
 If Dharma is not karma, if karma is caused by non-karma, then it is called non-karma condition.
何謂非業緣非因緣？
 What is non-karma and non-karma?
若法非業、若業生非業非因，是名非業緣非因緣。
 If the dharma is not karma, if the karma is not caused by karma, it is called non-karma and non-karma.
業緣無間緣，或業緣是無間緣、或業緣非無間緣。
 Karma is an uninterrupted condition, or the karma is an uninterrupted condition, or the karma is not an uninterrupted condition.
何謂業緣是無間緣？
 What is the meaning of karma and uninterrupted fate?
若[6]法生業、是生滅，是名業緣是無間緣。
 If [6] Dharma generates karma, it is the birth and death, this is the name of the karmic condition, which is the uninterrupted condition.
何謂業緣非無間緣？
 What is the meaning of karma and non-infinite fate?
若法業生業、非生滅、若未滅，是名業緣非無間緣。
 If Dharma causes karma, it does not arise or cease, and if it does not cease, it is called karmic condition and is not an uninterrupted condition.
非業緣是無間緣，或非業緣是無間緣、或非業緣非無間緣。
 Non-karma conditions are uninterrupted conditions, or non-karma conditions are uninterrupted conditions, or non-karma conditions are not uninterrupted conditions.
何謂非業緣是無間緣？
 What is non-karma fate and uninterrupted fate?
若法非業、若業生非業、是生滅，是名非業緣是無間緣。
 If the Dharma is not karma, if the karma arises but is not karma, it is arising and passing away, this is called non-karma condition and it is an uninterrupted condition.
何謂非業緣非無間緣？
 What is non-karma and non-infinite fate?
若法非業、若業生非業、非生滅、若未滅，是名非業緣非無間緣。
 If the Dharma is not karma, if the karma is not karma, if it is not karma, if it is not arising and cessation, if it is not annihilated, this is called non-karma condition and not uninterrupted condition.
業緣境界緣，或業緣是境界緣、或業緣非境界緣。
 The karmic condition is a realm condition, or the karmic condition is a realm condition, or the karmic condition is not a realm condition.
何謂業緣是境界緣？
 What is the relationship between karma and realm?
若法業生業、有境界，是名業緣是境界緣。
 If Dharma karma generates karma and has realm, this is called karma condition and realm condition.
何謂業緣非境界緣？
 What is karma-relatedness rather than realm-relatedness?
若法業生業、無境界，是名業緣非境界緣。
 If Dharma causes karma and has no realm, it is called karma condition and not realm condition.
非業緣境界緣，或非業緣是境界緣、或非業緣非境界緣。
 It is a non-karma condition that is a realm condition, or a non-karma condition is a realm condition, or it is a non-karma condition that is not a realm condition.
何謂非業緣是境界緣？
 What is non-karma fate or realm fate?
若法非業、若業生非業、有境界，是名非業緣是境界緣。
 If the law is not karma, if the karma is not karma, and there is a realm, this is called non-karma condition and realm condition.
何謂非業緣非境界緣？
 What is non-karma-related and non-state-related?
若法非業、若業生非業、無境界，是名非業緣非境界緣。
 If the law is not karma, if the karma is not karma, and if there is no realm, it is called non-karma condition and not realm condition.
業緣依緣，業緣是依緣，非業緣是依緣。
 Karmic conditions depend on conditions, karmic conditions are dependent conditions, and non-karma conditions are dependent conditions.
報緣是起緣，無也。
 Retribution is the origin, nothing.
非報緣起緣，或非報緣是起緣、或非報緣非起緣。
 Non-sambalic conditions arise, or non-sambal conditions are origin conditions, or non-sambal conditions are not origin conditions.
何謂非報緣是起緣？
 What is the origin of non-retributive conditions?
若法非報、是起，是名非報緣是起緣。
 If the dharma is not retribution, it is the origin, which is called the non-retribution condition.
何謂非報緣非起緣？
 What is non-retribution and non-origination?
若法非報、非起，是名非報緣非起緣。
 If the dharma is neither retribution nor origination, it is called non-retribution condition and non-origination condition.
報緣是異緣，無也。
 Retribution is a different fate, nothing.
非報緣異緣，或非報緣是異緣、或非報緣非異緣。
 Non-responsive karma is a different karma, or non-responsive karma is a different karma, or non-responsive karma is not a different karma.
何謂非報緣是異緣？
 What is meant by non-retributive karma and different karma?
若法非報、是共，是名非報緣是異緣。
 If the Dharma is not retribution, it is a common fate. This is called non-retribution and is a different fate.
何謂非報緣非異緣？
 What is non-retribution and non-differentiation?
若法非報、非共，是名非報緣非異緣。
 If the Dharma is not retribution and non-community, it is called non-retribution and non-differentiation.
報緣是相續緣，無也。
 Retribution is a continuous condition, nothing.
非報緣相續緣，或非報緣是相續緣、或非報緣非相續緣。
 Non-sambalic conditions are continuous conditions, or non-sambal conditions are continuous conditions, or non-sambal conditions are non-continuous conditions.
何謂非報緣是相續緣？
 What is non-retributive condition and continuous condition?
若法非報、是增長、至生第三，是名非報緣是相續緣。
 If the Dharma is not retributive, it is growth, and it reaches the third level of rebirth. This is called non-retribution condition and continuous condition.
何謂非報緣非相續緣？
 What are non-retributive and non-continuous conditions?
若法非報、非增長、若增長不至生第三，是名非報緣非相續緣。
 If the Dharma is not retributive, does not increase, and if the increase does not lead to the third birth, it is called non-retributive condition and non-continuous condition.
報緣是增上緣，無也。
 Repaying karma is to increase the upper karma, it is nothing.
非報緣增上緣，或非報緣是增上緣、或非報緣非增上緣。
 Non-retributive conditions increase the upper condition, or non-retributive conditions increase the upper condition, or non-retributive conditions do not increase the upper condition.
何謂非報緣是增上緣？
 What is meant by non-retributive karma or increased karma?
若法非報、是增上，是名非報緣是增上緣。
 If the law is not a reward, it is an increase. This is called the non-retribution condition, which is an increase in the condition.
何謂非報緣非增上緣？
 What is non-retributive karma and non-enhancement of superior karma?
若法非報、非增上，是名非報緣非增上緣。
 If the Dharma is neither retribution nor enhancement, it is called non-retribution condition and non-increase condition.
報緣因緣，報緣是因緣。
 Retribution is karma, karma is karma.
非報緣因緣，或非報緣是因緣、或非報緣非因緣。
 Non-retributive conditions are causes and conditions, or non-retributive conditions are causes and conditions, or non-retribution conditions are not causes and conditions.
何謂非報緣是因緣？
 What is the meaning of non-retribution and karma?
若法非報、是因，是名非報緣是因緣。
 If the law is not a retribution, it is a cause, which is called non-retribution condition.
何謂非報[＊]緣非因緣？
 What is non-retribution [*] and non-karma?
若法非報、非因，是名非報緣非因緣。
 If the dharma is neither retribution nor cause, it is called non-retribution condition and not cause condition.
報緣無間緣，或報緣是無間緣、或報緣非無間緣。
 Retribution is an uninterrupted condition, or the retribution is an uninterrupted condition, or the retribution is not an uninterrupted condition.
何謂報緣是無間緣？
 What does retribution mean? Infinite destiny?
若法有報、是生滅，是名報緣是無間緣。
 If the law has retribution, arising and passing away, then the retribution condition is an uninterrupted condition.
何謂報緣非無間緣？
 What is the meaning of retribution and non-infinite fate?
若法有報、非生滅、若未滅，是名報緣非無間緣。
 If the dharma has retribution, it does not arise or cease. If it is not destroyed, this is not an uninterrupted condition.
非報緣無間緣，或非報緣是無間緣、或非報緣非無間緣。
 Non-responsive conditions are uninterrupted, or non-responsive conditions are uninterrupted conditions, or non-responsive conditions are not uninterrupted conditions.
何謂非報緣是無間緣？
 What is the meaning of non-retributive karma and uninterrupted karma?
若法非報、是生滅，是名非報緣是無間緣。
 If the Dharma is not retribution, it is arising and passing away, this is called non-retribution condition and it is an uninterrupted condition.
何謂非報緣非無間緣？
 What is non-retributive fate and non-intermittent fate?
若法非報、非生滅、若未滅，是名非報緣非無間緣。
 If the dharma is not retributive, does not arise or cease, if it is not destroyed, it is called non-retributive condition and not uninterrupted condition.
報緣境界緣，或報緣是境界緣、或報緣非境界緣。
 Retribution is a realm condition, or retribution is a realm condition, or retribution is not a realm condition.
何謂報緣是境界緣？
 What is the meaning of retribution and state of destiny?
若法有報、有境界，是名報緣是境界緣。
 If the Dharma has retribution and realm, this is the retribution condition and the realm condition.
何謂報緣非境界緣？
 What is retribution and not realm fate?
若法有報、無境界，是名報緣非境界緣。
 If the Dharma has retribution and no realm, it is called retribution condition and not realm condition.
非報緣境界緣，或非報緣是境界緣、或非報緣非境界緣。
 Non-responsive state condition, or non-responsive state condition is state condition, or non-responsive state condition is not state condition.
何謂非報緣是境界緣？
 What is non-retributive karma or state karma?
若法非報、有境界，是名非報緣是境界緣。
 If the Dharma is not retributive and has a realm, this is called non-retribution condition and realm condition.
何謂非報緣非境界緣？
 What is non-retribution and non-state condition?
若法非報、無境界，是名非報緣非境界緣。
 If the Dharma is not retributive and has no realm, it is called non-retribution condition and not realm condition.
報緣依緣，報緣是依緣。
 Retribution depends on fate, and retribution depends on fate.
非報緣是依緣，無也。
 Non-retributive conditions are dependent conditions, which are nothing.
報緣業緣，或報緣是業緣、或報緣非業緣。
 Retribution is karma, or karma is karma, or karma is not karma.
何謂報緣是業緣？
 What is karma?
若法有報、是業、若業生，是名報緣是業緣。
 If the law has retribution, this is karma, if karma arises, this is the name of retribution, it is karma.
何謂報緣非業緣？
 What is retribution rather than karma?
若法有報、非業、若業生非業，是名報緣非業緣。
 If the law has retribution, it is not karma, if karma produces non-karma, this is called retribution condition, not karma condition.
非報緣業緣，或非報緣是業緣、或非報緣非業緣。
 Non-retributive karma is karmic, or non-responsive is karmic, or non-responsive is not karmic.
何謂非報緣是業緣？
 What is non-retribution and karma?
若法非報、是業、若業生業，是名非報緣是業緣。
 If the law is not retribution, it is karma. If karma produces karma, this is called non-retribution condition, which is karma condition.
何謂非報緣非業緣？
 What is non-retribution and non-karma?
若法非報、非業、若業生非業，是名非報緣非業緣。
 If the law is not retribution or karma, if the karma is not karma, it is called non-retribution condition and not karma condition.
起緣異緣，或起緣是異緣、或起緣非異緣。
 The origin is a different origin, or the origin is a different origin, or the origin is not a different origin.
何謂起緣是異緣？
 What does it mean to have a different origin?
若法起、是共，是名起緣是異緣。
 If the Dharma arises, it is common, and the origin of the name is different.
何謂起緣非異緣？
 What is origin and not different origin?
若法起、非共、是名起緣非異緣。
 If the Dharma arises and is not common, then it is called the origin and condition, not the different condition.
[1]非起緣異緣，或非起緣是異緣、或非起緣非異緣。
 [1] Non-originating and different conditions, or non-originating and different conditions, or non-originating and non-differentiating conditions.
何謂非起緣是異緣？
 What does non-originated condition mean?
若法非起、是共，是名非起緣是異緣。
 If the dharma has no origin and is common, then it is called non-origin condition and different condition.
何謂非起緣非異緣？
 What is non-origination and non-differentiation?
若法非起、非共，是名非起緣非異緣。
 If dharma has no origin and no coexistence, it is called non-origination and non-differentiation.
起緣是相續緣，無也。
 The origin is the continuation condition, which is nothing.
非起緣相續緣，或非起緣是相續緣、或非起緣非相續緣。
 Non-originating and continuous conditions, or non-originated conditions are continuous conditions, or non-originated and non-continuous conditions.
何謂非起緣是相續緣？
 What is non-originating condition and continuous condition?
若[＊]法非起、是增長、至生第三，是名非起緣是相續緣。
 If [*] the dharma does not arise, but grows and reaches the third level of birth, this is called the non-originating condition and the continuation condition.
何謂非起緣非相續緣？
 What are non-originating and non-continuing conditions?
若法非增[2]長、不至生第三，是名非起緣非相續緣。
 If the dharma does not increase [2] and does not reach the third level, it is called non-origination and non-continuity.
起緣增上緣，或起緣是增上緣、或起緣非增上緣。
 The origin increases the upper limit, or the origin increases the upper limit, or the origin does not increase the upper limit.
何謂起緣是增上緣？
 What is the origin and increase of the upper condition?
若法起、是增上，是名起緣是增上緣。
 If the law arises and increases, it is called the cause of origin and increases.
何謂起緣非增上緣？
 What is the origin and non-increase of the upper condition?
若法起、非增上，是名起緣非增上緣。
 If the Dharma arises but does not increase, this is called the condition of origin and does not increase the condition.
非起緣增上緣，或非起緣是增上緣、或非起緣非增上緣。
 The non-originating condition increases the upper condition, or the non-originating condition increases the upper condition, or the non-originating condition does not increase the upper condition.
何謂非起緣是增上緣？
 What is the non-originating condition and the increasing condition?
若法[3]非起、是增上，是名非起緣是增上緣。
 If the Dharma [3] does not arise but increases, it is called the non-origin condition and increases the condition.
何謂非起緣非增上緣？
 What does non-originating and non-increasing conditions mean?
若法非起、非增上，是名非起緣非增上緣。
 If the Dharma does not arise or increase, it is called the non-originating condition or the increasing condition.
起緣因緣，起緣是因緣。
 Origination is caused by conditions. Origination is caused by conditions.
非起緣因緣，或非起緣是因緣、或非起緣非因緣。
 Non-originating causes and conditions, or non-originating conditions are causes and conditions, or non-originating conditions are not causes and conditions.
何謂非起緣是因緣？
 What does non-origination mean?
若法非起、是因，是名非起緣是因緣。
 If the dharma has no origin but is a cause, then it is called non-origin condition.
何謂非起緣非因緣？
 What is non-origination and non-conditioning?
若法非起、非因，是名非起緣非因緣。
 If the dharma has no origin and no cause, it is called non-origination and non-cause.
起緣是無間緣，無也。
 Origin is an infinite condition, nothing.
非起緣無間緣，或非起緣是無間緣、或非起緣非無間緣。
 Non-originated conditions are uninterrupted conditions, or non-originated conditions are uninterrupted conditions, or non-originated conditions are not uninterrupted conditions.
何謂非起緣是無間緣？
 What is non-originated condition and uninterrupted condition?
若法非[4]起、是生滅，是名非起緣是無間緣。
 If the dharma does not arise [4], it is arising and passing away, this is called non-originating condition and it is an uninterrupted condition.
何謂非起緣非無間緣？
 What is non-originating condition and non-continuous condition?
若法非起、非生滅、若未滅，是名非起緣非無間緣。
 If the dharma does not arise, does not arise or cease, if it is not destroyed, it is called non-originating condition and non-continuous condition.
[5]起緣境界緣，或起緣是境界緣、或起緣非境界緣。
 [5] The origin is a realm condition, or the origin is a realm condition, or the origin is not a realm condition.
何謂起緣是境界緣？
 What is the origin and realm condition?
若法起、有境界，是名起緣是境界緣。
 If the law arises and has a realm, this is called the origin condition and the realm condition.
何謂起緣非境界緣？
 What is origin condition and not state condition?
若法起、無境界，是名起緣非境界緣。
 If the Dharma arises and has no realm, it is called the origin condition and not the realm condition.
非起緣境界緣，或非起緣是境界緣、或非起緣非境界緣。
 Non-originated state condition, or non-originated state condition, or non-originated state condition, or non-originated state condition.
何謂非起緣是境界緣？
 What is non-origination condition and state condition?
若法非起、有境界，是名非起緣是境界緣。
 If dharma has no origin and has a state, it is called non-origin condition and state condition.
何謂非起緣非境界緣？
 What is non-original condition and non-state condition?
若法非起、無境界，是名非起緣非境界緣。
 If the dharma has no origin and no realm, it is called non-origination condition and non-state condition.
起緣是依緣，非起緣是依[1]緣。
 The condition of origin is the condition of dependence, and the condition of non-origination is the condition of dependence.
起緣業緣，或起緣是業緣、或起緣非業緣。
 The origin is karmic, or the origin is karmic, or the origin is not karmic.
何謂起緣是業緣？
 What is the origin of karma?
若法起、是業生業，是名起緣是業緣。
 If the law arises, this karma produces karma, and this name is the cause of karma.
何謂起緣非業緣？
 What is origin and not karma?
若法起、非業、若業生非業，是名起緣非業緣。
 If dharma arises, it is not karma, if karma arises, it is not karma, this is called the condition of origin and non-karma.
非起緣業緣，或非起緣是業緣、或非起緣非業緣。
 Non-originated karmic conditions, or non-originated karmic conditions, or non-originated non-karma conditions.
何謂非起緣是業緣？
 What is the meaning of non-originating condition and karmic condition?
若法非起、是業、生業，是名非起緣是業緣。
 If the dharma has no origin, it is karma, and causes karma. This is called non-origin condition, which is karma condition.
何謂非起緣非業緣？
 What is non-origin and non-karma?
若法非起、非業、若業生非業，是名非起緣非業緣。
 If the dharma has no origin, no karma, and if the karma arises without karma, this is called non-original condition and non-karma condition.
起緣是報緣，無也。
 Origin is the result of retribution, nothing.
非起緣報緣，或非起緣是報緣、或非起緣非報緣。
 It is a non-originating condition, or it is a non-initiating condition, or it is a non-initiating condition and it is not a sacrificial condition.
何謂非起緣是報緣？
 What is the meaning of non-origination and retribution?
若法非起、有報，是名非起緣是報緣。
 If the dharma has no origin and has retribution, it is called non-origin condition and retribution condition.
何謂非起緣非報緣？
 What is non-origination and non-retribution?
若法非起、非報，是名非起緣非報緣。
 If the dharma has neither origin nor retribution, it is called non-origination and non-retribution.
異緣是相續緣，無也。
 Different relationships are continuation relationships, nothing.
非異緣相續緣，或非異緣是相續緣、或非異緣非相續緣。
 A non-different condition is a continuous condition, or a non-different condition is a continuous condition, or a non-different condition is a non-continuous condition.
何謂非異緣是相續緣？
 What is non-different relationship or continuous relationship?
若法非共、是增長、至生第三，是名非異緣是相續緣。
 If the dharma is not common, it is growth, and it reaches the third level of birth, it is called non-different condition but continuous condition.
何謂非異緣非相續緣？
 What is non-different and non-continuous relationship?
若法非共、非增長、若增長不至生第三，是名非異緣非相續緣。
 If the dharma is not common, does not increase, and if the increase does not lead to the third generation, it is called a non-different and non-continuous condition.
異緣增上緣，或異緣是增上緣、或異緣非增上緣。
 A different relationship increases the upper edge, or a different relationship increases the upper edge, or a different relationship does not increase the upper edge.
何謂異緣是增上緣？
 What does it mean to have a different relationship or to increase the superior relationship?
若法共、是增上，是名異緣是增上緣。
 If the Dharma is the same, it increases the upper limit. This is called the different conditions and increases the upper limit.
何謂異緣非增上緣？
 What does it mean to have a different relationship but not to increase the superior relationship?
若法共、非增上，是名異緣非增上緣。
 If the Dharma is the same but does not increase, this is called a different condition but does not increase the condition.
非異緣增上緣，或非異緣是增上緣、或非異緣非增上緣。
 Non-differentiation increases the upper edge, or non-differentiation increases the upper edge, or non-differentiation does not increase the upper edge.
何謂非異緣是增上緣？
 What does it mean to have a non-different relationship or to increase the superior relationship?
若法非共、是增上，是名非異緣是增上緣。
 If the Dharma is not common, it is an increase. This is called non-different relationship, but an increase.
何謂非異緣非增上緣？
 What does it mean to have neither a different relationship nor an increased relationship?
若法非共、非增上，是名非異緣非增上緣。
 If the Dharma is not common and does not increase, it is called non-different and non-increasing conditions.
異緣因緣，異緣是因緣。
 Different conditions are caused by different conditions, and different conditions are caused by conditions.
非異緣因緣，或非異緣是因緣、或非異緣非因緣。
 It is not a different cause and condition, or it is not a different condition, it is a cause, or it is not a different condition and it is not a cause.
何謂非異緣是因緣？
 What is meant by non-differentiation and causality?
若法非共、是因，是名非異緣是因緣。
 If the dharma is not common, it is the cause, which is called non-distinctive condition.
何謂非異緣非因緣？
 What is non-differentiation and non-cause?
若法非共、非因，是名非異緣非因緣。
 If the dharma is not common or caused, it is called non-differentiation and non-cause.
異緣是無間緣，無也。
 Different fate is an uninterrupted fate, nothing.
非異緣無間緣，或非異緣是無間緣、或非異緣非無間緣。
 The non-different condition is the non-intermittent condition, or the non-different condition is the non-uninterrupted condition, or the non-different condition is the non-infinite condition.
何謂非異緣是無間緣？
 What is meant by non-different fate or uninterrupted fate?
若法非共、是生滅，是名非異緣是無間緣。
 If the dharma is not common, it is arising and passing away, this is called non-distinct condition but uninterrupted condition.
何謂非異緣非無間緣？
 What is non-different and non-infinite fate?
若法非共、非生滅、若未滅，是名非異緣非無間緣。
 If the dharma is not common, does not arise and cease, and if it is not destroyed, it is called non-different and non-uninterrupted conditions.
異緣境界緣，或異緣是境界緣、或異緣非境界緣。
 Different affinities are realm affinities, or different affinities are realm affinities, or different affinities are not realm affinities.
何謂異緣是境界緣？
 What do we mean by different fate and realm fate?
若法共、有境界，是名異緣是境界緣。
 If the Dharma is the same and has a realm, this is called a different condition and a realm condition.
何謂異緣非境界緣？
 What does it mean to have a different fate and not a realm fate?
若法共、無境界，是名異緣非境界緣。
 If the Dharma is the same and has no realm, it is called a different condition and not a realm condition.
非異緣境界緣，或非異緣是境界緣、或非異緣非境界緣。
 It is not a different realm condition, or it is a realm condition, or it is not a different realm condition.
何謂非異緣是境界緣？
 What is the difference between non-differentiation and realm-dependence?
若法非共、有境界，是名非異緣是境界[＊]緣。
 If the Dharma is not common and has a realm, it is called non-distinctive fate and realm [*] fate.
何謂非異緣非境界緣？
 What is non-differentiated fate and non-realm fate?
若法非共、無境界，是名非異緣非境界緣。
 If the Dharma is not common and has no realm, it is called non-distinctive condition and non-border condition.
異緣依緣，異緣即是依緣，非異緣是依緣。
 Different conditions are dependent on conditions, different conditions are dependent conditions, and non-different conditions are dependent conditions.
異緣業緣，或異緣[2]是業緣、或異緣非業緣。
 Different karmic connections, or different karmic connections [2] are karmic connections, or different connections are not karmic connections.
何謂異緣是業緣？
 What do we mean by different fates and karmic fates?
若法共、是業、生業，是名異緣是業緣。
 If the Dharma is the same, this is the karma, the karma is the karma, this is called the karmic fate.
何謂異緣非業緣？
 What is a different fate rather than a karmic fate?
若法共、非業、若業生非業，是名異緣非業緣。
 If Dharma is common, it is not karma, if karma produces non-karma, this is called alien karma and non-karma karma.
非異緣業緣，或非異緣是業緣、或非異緣非業緣。
 It is not a different karmic fate, or it is a karmic fate, or it is not a karmic fate.
何謂非異緣是業緣？
 What is meant by karmic fate that is not a different fate?
若法非共、是業、生業，是名非異緣是業緣。
 If the Dharma is not common, it is karma, it is karma, and it is called karma.
何謂非異緣非業緣？
 What is non-differentiated fate and non-karma fate?
若法非共、非業、若業生非業，是名非異緣非業緣。
 If the Dharma is not common, it is not karma, if karma produces non-karma, this is called non-differentiation and non-karma.
異緣是報緣，無也。
 Different fate is retribution, nothing.
非異緣報緣，或非異緣是報緣、或非異緣非報緣。
 It is not a different karma, it is a karma, or it is a karma, or it is not a karma.
何謂非異緣是報緣？
 What is meant by non-differentiation and retribution?
若法非共、有報，是名非異緣是報緣。
 If the Dharma is not common and there is retribution, this is called non-differentiation and retribution.
何謂非異緣非報緣？
 What is non-differentiation and non-retribution?
若法非共、非報，是名非異緣非報緣。
 If the Dharma is not common and non-retributive, it is called non-differentiation and non-retribution.
異緣起緣，或異緣是起緣、或異緣非起緣。
 Different conditions originate, or different conditions are origins, or different conditions do not originate.
何謂異緣是起緣？
 What is the origin of different relationships?
若法共、是起，是名異緣是起緣。
 If the Dharma is the same, it arises. This is called the different conditions and origins.
何謂異緣非起緣？
 What does it mean to have different connections but not origins?
若法共、非起，是名異緣非起緣。
 If the Dharma is the same and has not arisen, this is called divergence and non-origination.
非異緣起緣，或非異緣是起緣、或非異緣非起緣。
 Non-different origins, or non-different origins, or non-different origins.
何謂非異緣是起緣？
 What does non-different origin mean?
若法非共、是起，是名非異緣是起緣。
 If the dharma is not common, it is the origin. This is called non-differentiation and origin.
何謂非異緣非起緣？
 What is non-differentiation and non-origination?
若法非共、非起，是名非異緣非起緣。
 If dharmas are not common and non-originating, they are called non-differentiated conditions and non-originating conditions.
相續緣是增上緣，無也。
 The continuation condition is the increase of the upper condition, which is nothing.
非相續緣增上緣，或非相續緣是增上緣、或非相續緣非增上緣。
 The non-continuous condition increases the upper condition, or the non-continuous condition is the upper condition, or the non-continuous condition does not increase the upper condition.
何謂非相續緣是增上緣？
 What is the meaning of non-continuous condition and increasing condition?
若法非增長、若增長不至生第三、是增上，是名非相續緣是增上緣。
 If the Dharma does not increase, if it does not increase, it will not lead to birth. Third, it is increasing. This is called the non-continuous condition, which is the increasing condition.
何謂非相續緣非增上緣？
 What is the non-continuing condition and non-increasing condition?
若法非增長、若增長不至生第三、非增上，是名非相續緣非增上緣。
 If the Dharma does not increase, if the increase does not lead to the third generation, if it does not increase, this is called the non-continuing condition and the non-increasing condition.
相續緣因緣，相續緣因緣，無也。
 The continuation of the cause and condition, the continuation of the cause and condition, nothing.
非相續緣[＊]是因緣，或非相續緣是因緣、或非相續緣非因緣。
 Non-continuous conditions [*] are causal conditions, or non-continuous conditions are causal conditions, or non-continuous conditions are not causal conditions.
何謂非相續緣是因緣？
 What is non-continuous condition?
若法非增長、若增長不至生第三、是因，是名非相續緣是因緣。
 If the law does not increase, if the increase does not lead to birth, third, it is the cause, which is called non-continuity condition.
何謂非相續緣非因緣？
 What is non-continuous condition and non-cause condition?
若法非增長、若增長不至生第三、非因，是名非相續緣非因緣。
 If the Dharma does not increase, if the increase does not lead to birth, thirdly, it is not a cause, which is called non-continuous condition and non-cause condition.
相續緣是無間緣，無也。
 The continuous condition is the infinite condition, which is nothing.
非相續緣無間緣，或非相續緣是無間緣、或非相續緣非無間緣。
 Non-continuous conditions are uninterrupted conditions, or non-continuous conditions are uninterrupted conditions, or non-continuous conditions are not uninterrupted conditions.
何謂非相續緣是無間緣？
 What is non-continuous condition and uninterrupted condition?
若法非增長、若增長不至生第三、是生滅，是名非相續緣是無間緣。
 If the Dharma does not increase, if it does not increase, the third is birth and death. This is called the non-continuous condition and the uninterrupted condition.
何謂非相續緣非無間緣？
 What is non-continuous condition and non-intermittent condition?
若法非增長、若增長不至生第三、非生滅、若未滅，是名非相續緣非無間緣。
 If the Dharma does not increase, if it does not increase to the third level, if it does not arise or cease, if it does not cease, then this is called non-continuous condition and not continuous condition.
[1]相續緣境界緣，或相續緣是境界緣、或相續緣非境界緣。
 [1] The continuity condition is a realm condition, or the continuity condition is a realm condition, or the continuity condition is not a realm condition.
何謂相續緣是境界緣？
 What is the relationship between continuity and realm?
若法[2]增長至生第三、有境界，是名相續緣是境界緣。
 If the Dharma [2] grows to the third level of life and has a realm, it is called the continuation condition and the realm condition.
何謂相續緣非境界緣？
 What is continuity condition rather than realm condition?
若法增長至生第三、無境界，是名相續緣非境界緣。
 If the Dharma grows to the third level of rebirth and has no realm, it is called continuance condition and not realm condition.
非相續緣境界緣，或非相續緣是境界緣、或非相續緣非境界緣。
 The non-continuous condition is a realm condition, or the non-continuous condition is a realm condition, or the non-continuous condition is not a realm condition.
何謂非相續緣是境界緣？
 What is meant by non-continuity condition and realm condition?
若法非增長、若增長不至生第三、有境界，是名非相續緣是境界緣。
 If the Dharma does not increase, if the increase does not lead to birth, third, there is a realm, which is called non-continuity condition and realm condition.
何謂非相續緣非境界緣？
 What is non-continuity condition and non-state condition?
若法非增長、若增長不至生第三、無境界，是名非相續緣非境界緣。
 If the Dharma does not increase, if the increase does not lead to the third generation, and there is no realm, this is called non-continuity condition and non-state condition.
相續緣是依緣，非相續緣是依緣。
 Continuous conditions are dependent conditions, and non-continuous conditions are dependent conditions.
[3]◎
 [3]◎
舍利弗阿毘曇論卷第二十五
 Volume 25 of Sāriputta Abhidamāṇa
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T1548 舍利弗阿毘曇論卷/篇章 二十六
 T1548 Shariputra Abhitan's Treatise Volume/Chapter Twenty-six
舍利弗阿毘曇論卷第二十六
 Volume 26 of Sāriputta Abhidamāṇa
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
 Translated by Yao, Qin, Bin, Sanzang, Tamayashe, Gongtanmojuduo, etc.
緒分遍品之二
 The second part of Xufenfenbanpin
◎[4]相續緣業緣，或相續緣是業緣、或相續緣非業緣。
 ◎[4] The continuation of karma is karmic, or the continuation is karma, or the continuation is not karma.
何謂相續緣是業緣？
 What is continuance and karma?
若法增長至生第三、是業、生業，是名相續緣是業緣。
 If the law grows to the third level, it is karma, it is karma, it is called continuation of karma.
何謂相續緣非業緣？
 What is continuance and not karma?
若法增長至生第三、非業、若業生非業，是名相續緣非業緣。
 If the law grows to the third level, it is non-karma. If the karma produces non-karma, this is called the continuance condition, which is not the karmic condition.
非相續緣業緣，或非相續緣是業緣、或非相續緣非業緣。
 A non-continuous condition is a karmic condition, or a non-continuous condition is a karmic condition, or a non-continuous condition is not a karmic condition.
何謂非相續緣是業緣？
 What do we mean by non-continuous conditions and karmic conditions?
若法非增長、若增長不至生第三、是業、若業生業，是名非[5]相續緣是業緣。
 If the Dharma does not increase, if it does not increase, it will not give rise to the third, it is karma.
何謂非相續緣非業緣？
 What are non-continuous and non-karma conditions?
若法非增長、若增長不至生第三、非業、若業生非業，是[6]名非相續緣非業緣。
 If the Dharma does not increase, if the increase does not lead to the third generation, it is not karma, if the karma produces non-karma, this is [6] called non-continuity condition and non-karma condition.
相續緣是報緣，無也。
 Continuing conditions are retributive conditions, nothing.
非相續緣報緣，或非相續緣是報緣、或非相續緣非報緣。
 Non-continuous karma, or non-continuous karma, or non-continuous karma.
何謂非相續緣是報緣？
 What are non-continuous conditions and retributive conditions?
若法非增長、若增長不至生第三、有報，是名非相續緣是報緣。
 If the law does not increase, if the increase does not lead to rebirth, thirdly, there will be retribution, which is called non-continuous condition and retribution condition.
何謂非相續緣非報緣？
 What are non-continuous and non-retributive conditions?
若法非增長、若增長不至生第三、非報，是名非相續緣非報緣。
 If the Dharma does not increase, if it does not increase to the third level, it is not retribution, this is called non-continuity condition and non-retribution condition.
相續緣是起緣，無也。
 The condition of continuity is the condition of origin, which is nothing.
非相續緣起緣，或非相續緣是起緣、或非相續緣非起緣。
 Non-continuous conditions arise, or non-continuous conditions are origin conditions, or non-continuous conditions are not origin conditions.
何謂非相續緣是起緣？
 What is non-continuity condition and origin condition?
若法非增長、若增長不至生第三，是名非相續緣是起緣。
 If the Dharma does not increase, if the increase does not lead to the third birth, this is called the non-continuity condition, which is the origin condition.
何謂非相續緣非起緣？
 What is non-continuity and non-origination?
若法非增長、若增長若不至生第三、非起，是名非相續緣非起緣。
 If the Dharma does not increase, if it does not increase, if it does not lead to the third birth, if it does not arise, this is called non-continuity and non-origination.
相續緣是異緣，無也。
 Continuity is a different relationship, nothing.
非相續緣異緣，或非相續緣是異緣、或非相續緣非異緣。
 Non-continuous conditions are different conditions, or non-continuous conditions are different conditions, or non-continuous conditions are not different conditions.
何謂非相續緣是異緣？
 What do we mean by non-continuous and different conditions?
若法不增長、若增長不至生第三、是共，是名非相續緣是異緣。
 If the law does not increase, if the increase does not lead to birth, third, it is common, this is called non-continuous condition and different condition.
云何非相續緣非異緣？
 Why is it not a continuous relationship or a different relationship?
若法非增長、若增長不至生第三、非共，是名非相續緣非異緣。
 If the Dharma does not increase, if it does not increase to the third level, it is not common, this is called non-continuity and non-differentiation.
增上緣因緣，或增上緣是因緣、或增上緣非因緣。
 Increasing the upper condition is a causal condition, or increasing the upper condition is a causal condition, or increasing the upper condition is not a causal condition.
何謂增上緣是因緣？
 What does it mean to increase the upper limit of cause and effect?
若法勝、是因，是名增上緣是因緣。
 If the Dharma wins, it is the cause, and it is the cause and condition of increasing the upper limit.
何謂增上緣非因緣？
 What does it mean to increase the upper limit but not the cause?
若法勝、非因，是名增上緣非因緣。
 If the Dharma wins, it is not the cause, it is called increasing the upper condition but not the cause.
非增上緣因緣，或非增上緣是因緣、或非增上緣非因緣。
 The non-increasing upper condition is a causal condition, or the non-increasing upper condition is a causal condition, or the non-increasing upper condition is not a causal condition.
何謂非增上緣是因緣？
 What does it mean that non-increasing upper conditions are causes and conditions?
若法非勝、是因，是名非增上緣是因緣。
 If the Dharma is not the victory, it is the cause, which is called the non-increasing condition.
何謂非增上緣非因緣？
 What is non-enhancement and non-causation?
若法非勝、非因，是名非增上緣非因緣。
 If the Dharma is not a victory or a cause, it is called a non-increasing condition and not a cause.
增上緣是無間緣，無也。
 Increasing the upper bound is the uninterrupted bound, which is nothing.
非增上緣無間緣，或非增上緣是無間緣、或非增上緣非無間緣。
 A non-increasing upper condition is an uninterrupted condition, or a non-increasing upper condition is an uninterrupted condition, or a non-increasing upper condition is not an uninterrupted condition.
何謂非增上緣是無間緣？
 What is the non-increasing upper condition and the infinite condition?
若法[7]非勝、是生滅，是名非增上緣是無間緣。
 If the Dharma [7] is not victorious, it is birth and death, it is called the non-increasing upper condition and is the uninterrupted condition.
何謂非增上緣非無間緣？
 What is non-increasing superior condition and non-infinite condition?
若法非勝、非生滅、若未滅，是名非增上緣非無間緣。
 If the Dharma is not victorious, does not arise and cease, and if it is not destroyed, it is called a non-increasing condition and not an infinite condition.
增上緣境界緣，或增上緣是境界緣、或增上緣非境界緣。
 Increasing the upper edge is a realm condition, or increasing the upper edge is a realm condition, or increasing the upper edge is not a realm condition.
何謂增上緣是境界緣？
 What does it mean to increase the upper limit or the realm limit?
若法勝、有境界，是名增上緣是境界緣。
 If the Dharma is victorious and has a realm, it is called the rising edge and the realm edge.
何謂增上緣非境界緣？
 What does it mean to increase the upper limit rather than the realm limit?
若法勝、無境界，是名增上緣非境界緣。
 If the Dharma is victorious and has no realm, it is called an increased condition, not a realm condition.
非增上緣境界緣，或非增上緣是境界緣、或非增上緣非境界緣。
 The non-increasing upper condition is a realm condition, or the non-increasing upper condition is a realm condition, or the non-increasing upper condition is not a realm condition.
何謂非增上緣是境界緣？
 What is meant by non-increasing upper condition and realm condition?
若法非勝、有境界，是名非增上緣是境界緣。
 If the Dharma is not victorious and has a realm, it is called the non-increasing upper condition and the realm condition.
何謂非增上緣非境界緣？
 What is the non-increasing condition and non-realm condition?
若法非勝、無境界，是名非增上緣非境界緣。
 If the Dharma is not victorious and has no realm, it is called non-increasing condition and not realm condition.
增上緣依緣，增上緣是依緣，非增上緣是依緣。
 Increasing the upper limit depends on the condition. Increasing the upper limit is the dependent condition. Non-increasing upper limit is the dependent condition.
增上緣業緣，或增上緣是業緣、或增上緣非業緣。
 Increasing the karma, or increasing the karma, or increasing the karma is not a karma.
何謂增上緣是業緣？
 What does it mean to increase the karma?
若法勝、是業、生業，是名增上緣是業緣。
 If the Dharma prevails, it is a karma, a karma, a name that increases the upper karma and is a karmic karma.
何謂增上緣非業緣？
 What does it mean to increase one's superiority rather than one's karma?
若法勝、非業、若業生非業，是名增上緣非業緣。
 If the Dharma wins, it is not karma, if the karma produces non-karma, it is called increasing the upper condition, which is not karma.
非增上緣業緣，或非增上緣是業緣、或非增上緣非業緣。
 Non-increasing upper conditions are karmic conditions, or non-increasing upper conditions are karmic conditions, or non-increasing upper conditions are not karmic conditions.
何謂非增上緣是業緣？
 What is the meaning of non-enhancement and karma?
若法非勝、是業、生業，是名非增上緣是業緣。
 If the Dharma is not victory, it is karma, it is karma, and it is called karma.
何謂非增上緣非業緣？
 What is non-enhancement and non-karma fate?
若法非勝、非業、若業生非業，是名非增上緣非業緣。
 If the Dharma is not victory, it is not karma, if the karma is not karma, it is called non-increasing upper condition and not karma condition.
增上緣是報緣，無也。
 Increasing the upper bound is repaying the bound, which is nothing.
非增上緣報緣，或非增上緣是報緣、或非增上緣非報緣。
 It is a retributive condition that does not increase the superior condition, or it is a retribution condition that does not increase the superior condition, or it is not a retribution condition that does not increase the superior condition.
何謂非增上緣是報緣？
 What is meant by retribution instead of increasing the upper karma?
若法非勝、有報，是名非增上緣是報緣。
 If the Dharma is not victorious and has retribution, it is called retribution rather than increasing the upper karma.
何謂非增上緣非報緣？
 What is non-enhancement and non-retribution?
若法非勝、無報，是名非增上緣非報緣。
 If the Dharma is not victorious and has no retribution, it is called non-enhancement and non-retribution.
增上緣起緣，或增上緣是起緣、或增上緣非起緣。
 Increasing the upper condition is the origin, or increasing the upper condition is the origin, or increasing the upper condition is not the origin.
何謂增上緣是起緣？
 What is the rising condition?
若法勝、是起，是名增上緣是起緣。
 If the Dharma prevails, then it arises. This is called the rising condition, which is the origin.
何謂增上緣非起緣？
 What does it mean to have a rising condition rather than an originating condition?
若法勝、非起，是名增上緣非起緣。
 If the Dharma prevails and does not arise, it is called the ascending condition but not the origin.
非增上緣起緣，或非增上緣是起緣、或非增上緣非起緣。
 The non-increasing superior condition originates, or the non-increasing superior condition is the originating condition, or the non-increasing superior condition is not the originating condition.
何謂非增上緣是起緣？
 What does non-increasing superior condition mean as origin condition?
若法[＊]非勝、是起，是名非增上緣是起緣。
 If the Dharma [*] is not the victory, it is the origin, it is called the non-increasing upper condition, which is the origin condition.
何謂非增上緣非起緣？
 What is the non-increasing condition and non-originating condition?
若法非勝、非起，是名非增上緣非起緣。
 If the Dharma is neither victorious nor arising, it is called non-increasing condition and non-originating condition.
增上緣異緣，或增上緣是異緣、或增上緣非異緣。
 Increasing the upper edge is a different origin, or increasing the upper edge is a different origin, or increasing the upper edge is not an alien origin.
何謂增上緣是異緣？
 What does it mean to increase the upper limit or the difference?
若法勝、是共，是名增上緣是異緣。
 If the Dharma wins, it is common, and it is called a different fate.
何謂增上緣非異緣？
 What does it mean to increase superiority rather than alienation?
若法勝、非共，是名增上緣非異緣。
 If the Dharma wins and is not shared, it is called increasing the superior condition and not the different condition.
非增上緣異緣，或非增上緣是異緣、或非增上緣非異緣。
 The non-increasing upper edge is a different condition, or the non-increasing upper edge is a different condition, or the non-increasing upper edge is not a different condition.
何謂非增上緣是異緣？
 What does it mean that non-enhancement is a different fate?
若法非[1]勝、是共、是[2]名非增上緣是異緣。
 If the Dharma is not [1] winning, it is common, and [2] the name is not an increase in the upper condition, it is a different condition.
何謂非增上緣非異緣？
 What is non-increasing superiority and non-differentiation?
若法非勝、非共，是名非增上緣非異緣。
 If the Dharma is not victorious and non-common, it is called neither increasing the superior condition nor the different condition.
增上緣是相續緣，無也。
 Increasing the upper limit is a continuous condition, which is nothing.
非增上緣相續緣，或非增上緣是相續緣、或非增上緣非相續緣。
 The non-increasing upper condition is the continuous condition, or the non-increasing upper condition is the continuous condition, or the non-increasing upper condition is the non-continuous condition.
何謂非增上緣是相續緣？
 What is the non-increasing upper condition and the continuous condition?
若法非勝、是增長、至生第三，是名非增上緣是相續緣。
 If the Dharma is not victorious, it is growth, and it reaches the third level of rebirth, it is called non-increasing upper condition and continuation condition.
何謂非增上緣非相續緣？
 What is the non-increasing condition and non-continuing condition?
若法非勝、非增長、若增長不生至第三，是名非增上緣非相續緣。
 If the Dharma is not victorious, does not increase, and if the increase does not occur to the third level, it is called non-increasing condition and non-continuing condition.
善法、不善法、無記法、善不善法、善無記法、不善無記法、善不善無記法。
 Wholesome dharma, unwholesome dharma, unmarked dharma, wholesome and unwholesome dharma, wholesome unmarked dharma, unwholesome unmarked dharma, wholesome and unwholesome unmarked dharma.
緣善法生善法、生不善法、生無記法、生善不善法、生善無記法、生不善無記法、生善不善無記法。
 Good conditioned dharma gives rise to good dharma, unwholesome dharma arises, unmarked dharma arises, good and unwholesome dharma arises, good unmarked dharma arises, unwholesome unmarked dharma arises, good and unwholesome unmarked dharma arises.
緣不善法生善法、生不善法、生無記法、生善不善法、生善無記法、生不善無記法、生善不善無記法。
 Unwholesome conditioned dharma gives rise to good dharma, unwholesome dharma arises, unmarked dharma arises, good and unwholesome dharma arises, good unmarked dharma arises, unwholesome unmarked dharma arises, good and unwholesome unmarked dharma arises.
緣無記法生善法、生不善法、生無記法、生善不善法、生善無記法、生不善無記法、生善不善無記法。
 Good and unwholesome dharma arise. Unremembered dharma arises. Good and unwholesome dharma arises. Good and unrecorded dharma arises. Unwholesome and unwholesome dharma arises. Good and unwholesome and unrecorded dharma arises.
緣善不善法生善法、生不善法、生無記法、生善不善法、生善無記法、生不善無記法、生善不善無記法。
 Good and unwholesome dharma arise from good conditions, unwholesome dharma arises, unmarked dharma arises, good and unwholesome dharma arises, good and unmarked dharma arises, unwholesome and unmarked dharma arises, good and unwholesome unmarked dharma arises.
緣善無記法生善法、生不善法、生無記法、生善不善法、生善無記法、生不善無記法、生善不善無記法。
 Good and unwholesome dharma arise. Unrecorded dharma arises. Good and unwholesome dharma arises. Good and unrecorded dharma arises. Unwholesome and unwholesome dharma arises. Good and unwholesome unrecorded dharma arises.
緣不善無記法生善法、生不善法、生無記法、生善不善法、生善無記法、生不善無記法、生善不善無記法。
 Good and unwholesome dharma arise. Unwholesome dharma arises. Good and unwholesome dharma arises. Good and unrecorded dharma arises. Unwholesome and unrecorded dharma arises. Good and unwholesome unrecorded dharma arises.
緣善不善無記法生善法、生不善法、生無記法、生善不善法、生善無記法、生不善無記法、生善不善無記法。
 Good and unwholesome unmarked dharma arise. Good and unwholesome unmarked dharma arise. Good and unwholesome unmarked dharma arises. Good and unwholesome unmarked dharma arises. Unwholesome and unmarked dharma arises. Good and unwholesome unmarked dharma arises.
[3]◎
 [3]◎
◎[4]舍利弗阿毘曇[5]論緒分因品第二
 ◎[4] Shariputra Abhitan[5] The second chapter of the essay on factors
因有、因由、因生法，謂因義。
 Because there is, cause, and cause produce law, it is called cause meaning.
因有四事，當知一切有為法有因義。
 Because there are four things, you should know that all conditioned things have causes and meanings.
緒集諸因正門。
 The main gate of Xuji Zhuyin.
因因、無間因、境界因、依因、業因、報因、起因、異因、相續因、增上因、名因、色因、無明因、行因、識因、名色因、六入因、觸因、受因、愛因、取因、有因、生因、老因、死因、憂因、悲因、苦因、惱因、眾苦因、食因、漏因、復有因。
 Cause, uninterrupted cause, state cause, dependent cause, karmic cause, retributive cause, origin, different cause, continuous cause, increased cause, name cause, form cause, ignorance cause, action cause, consciousness cause, name and form cause , six sense-intention causes, contact causes, feeling causes, loving causes, taking causes, having causes, birth causes, aging causes, death causes, worry causes, sorrow causes, suffering causes, annoyance causes, all suffering causes, food causes, outflow causes, There is a reason.
非因因、非無間因、非境界因、非依因、非業因、非報因、非起因、非異因、非相續因、非增上因、非名因、非色因、非無明因、非行因、非識因、非名色因、非六入因、非觸因、非受因、非愛因、非取因、非有因、非生因、非老因、非死因、非憂因、非悲因、非苦因、非惱因、非眾苦因、非食因、非漏因、非復有因。
 Non-causal cause, non-continuous cause, non-state cause, non-dependent cause, non-karmic cause, non-retributive cause, non-original cause, non-different cause, non-continuous cause, non-increasing cause, non-name cause, non-material cause, non- The cause of ignorance, the cause of non-action, the cause of consciousness, the cause of name and form, the cause of six senses, the cause of contact, the cause of feeling, the cause of love, the cause of taking, the cause of existence, the cause of birth, the cause of aging, the cause of The cause of death is not the cause of sorrow, not the cause of sorrow, not the cause of suffering, not the cause of anger, not the cause of numerous sufferings, not the cause of food, not the cause of leakage, and not the cause of rebirth.
何謂因因？
 What is cause?
若法因，是法因，是名因因。
 If the cause of law is the cause of law, it is the cause of name.
何謂無間因？
 What is uninterrupted cause?
若法過去現在因，是名無間因。
 If the law has past and present causes, it is called uninterrupted cause.
何謂境界因？
 What is realm cause?
一切法境界如事因，若有因、法因，是名境界因。
 All Dharma realms are like causes. If there is a cause, a Dharma cause, it is called a realm cause.
何謂依因？
 What is a cause?
一切法是因、若有為法因，是名依因。
 All laws are causes. If there is a cause for a law, it is called a dependent cause.
何謂業因？
 What is karma?
若法身口意業因，是名業因。
 If the dharma body, speech, and mind are the causes of karma, they are called karmic causes.
何謂報因？
 What is retribution?
若法受及善報因，是名報因。
 If Dharma is experienced and the cause of good retribution is called the cause of retribution.
何謂起因？
 What is the cause?
若法起因，是名起因。
 If the law causes, it is called the cause.
何謂異因？
 What is a different cause?
若法共因，是名異因。
 If dharma has a common cause, it is called a different cause.
何謂相續因？
 What is continuous cause?
若法增長因，是名相續因。
 If the law increases the cause, it is called the continuous cause.
何謂增上因？
 What is the increasing cause?
若法勝因，是名增上因。
 If the Dharma overcomes the cause, it is called the superior cause.
何謂名因？
 What is a name?
一切憶想假稱制名，是謂名因。
 All recalling false names and making names are the causes of names.
復次由憶想假稱，生受、想、思、觸、思惟，是謂[6]名。
 Again, it is called by the name of remembrance, feeling, thinking, thinking, touching, and thinking, which is called [6] name.
復次[7]觸首五法，受、想、思、觸、思惟，是謂名。
 Again [7] The first five dharmas of contact, feeling, thinking, thinking, touching, and thinking, are called names.
復次若法非色有為，是謂名。
 Furthermore, if the Dharma is not material but has action, it is called name.
若如是法因，是名名因。
 If this is the cause of law, it is the name of the cause.
云何色因？
 What is the color of the cloud?
若法色，是謂色。
 If it is Dharma and color, it means color.
復次十色入及法入色，是謂色。
 The ten forms and the Dharma entering the form again are called forms.
復次四大及四大造色，是謂色。
 The four major elements and the four major forms of color are called color.
復次色有三種：
 There are three types of secondary colors:
可見有對、不可見有對、不可見無對，是謂色。
 There is a right that can be seen, a right that cannot be seen, and a right that cannot be seen. This is called form.
若如是法因，是名色因。
 If this is the cause of Dharma, it is the cause of name and form.
云何無明因？
 Why is there no clear reason?
若癡不善根法因，是名無明因。
 If the root cause of delusion is unwholesome, it is called the cause of ignorance.
云何行因？
 What's the reason?
身行、口行、意行，此謂行。
 The actions of the body, the actions of the mouth, and the actions of the mind are called actions.
復次福行、非福行、不動行，此謂行。
 Repeating blessings, non-blessings, and immobile actions are called actions.
復次五受陰，此謂行。
 The five negative receptions again are called walking.
復次行陰，此謂行。
 Moving Yin again and again is called walking.
若如是法因，是名行因。
 If this is the cause of law, it is called the cause of action.
云何識因？
 How can I know the cause?
眼識、身耳鼻舌身意識身因，是名識因。
 Eyes and consciousness, body, ears, nose, tongue, body and consciousness are the causes of consciousness.
云何[8]名色因？
 Why [8] is the cause of name and form?
若憶想假稱制名，此謂名。
 If you think of false names and making names, this is called a name.
若法色，此謂色。
 If it is Dharma and form, this is called form.
復次若由憶想假稱制名，生受、想、思、觸、思惟，此謂名。
 Furthermore, if the name is created by recalling false names, feeling, thinking, thought, contact, and thought arise, and this is called a name.
十色入及法入色，此謂色。
 The ten colors enter and the Dharma enters the form. This is called form.
復次觸首五法，此謂名。
 Touching the first five dharmas again and again is called name.
四大及四大造色，此謂色。
 The four elements and the four elements create color, which is called form.
復次若法非色有為，此謂名。
 Again, if the Dharma is non-material and conditioned, this is called name.
色有三種：
 There are three colors:
可見有對、不可見有對、不可見無對。
 There is a right for the visible, a right for the invisible, and a right for the invisible.
若如是名色法，是謂名色因。
 If this is the mental and physical dharma, it is called the mental and physical cause.
云何六入因？
 What are the six causes of entry?
若眼入、耳鼻舌身意入法因，是名六入因。
 If the eyes, ears, nose, tongue, body, and mind enter the cause of the law, this is called the six-entrance cause.
云何觸因？
 What's the reason?
若眼觸、耳鼻舌身意身觸觸法因，是名觸因。
 If the eyes, ears, nose, tongue, body, mind and body touch the cause of the law, it is called the cause of contact.
云何受因？
 What's the reason for this?
若苦受、樂受、不苦不樂受法因，是名受因。
 If there are painful feelings, pleasant feelings, and neither painful nor pleasant feelings, this is called the cause of feeling.
云何愛因？
 Why do you love Yin?
若欲愛、有愛、斷愛法因，是名愛因。
 If there is desire to love, there is love, and the cause of love is cut off, this is called the cause of love.
云何取因？
 What's the reason?
若欲取、見取、戒取、我取法因，是名取因。
 If the desire to take, the view to take, the abstention to take, I take the cause of the law, this is called taking the cause.
云何有因？
 What's the reason?
若欲有、色有、無色有法因，是名有因。
 If desire exists, form exists, and formlessness has a dharma cause, this is called having a cause.
云何生因？
 What's the reason?
若諸眾生中生正生入胎出陰，成就陰入法因，是名生因。
 If all sentient beings are born and enter the womb and emerge from the yin, the cause of the yin entering the dharma is achieved, which is called the cause of birth.
云何老因？
 Yun He Laoyin?
若諸眾生中頭白齒落皮皺、身體戰掉諸根衰熟、行朽命促法因，是名老因。
 If among all sentient beings, the white teeth on their heads fall off and the skin becomes wrinkled, the roots of their bodies are weakened and mature, and the causes of decay are promoted, this is called the cause of old age.
云何死因？
 What is the cause of Yunhe's death?
若諸眾生中終沒死喪時過、陰[1]捨身[2]形於彼變異離本身眾法因，是名死因。
 If among all sentient beings the time of death and mourning never passes, and the form of Yin [1] sacrificing the body [2] is caused by the various dharma causes of transformation and separation, this is called the cause of death.
云何憂因？
 Why worry?
若眾生為種種苦逼，若憂、重憂、究竟憂，若內燋熱憂悴此法因，是名憂因。
 If sentient beings suffer from all kinds of suffering, such as worry, severe worry, ultimate worry, internal heat, worry and languor, this is the cause of suffering, which is called the cause of worry.
云何悲因？
 Why is this so sad?
[3]眾苦若眾生憂，為憂所逼憂箭入心，若追憶啼哭狂言口教法因，是名悲因。
 [3] Sufferings are like beings who are worried. The arrows of worry are driven into the heart by worries. If they recall the cause of crying, raving, orally teaching the Dharma, this is called the cause of sorrow.
云何苦因？
 What's the reason for the suffering?
若身不忍受苦，眼觸苦受、耳鼻舌身觸苦受法因，是名苦因。
 If the body cannot endure suffering, the causes of suffering are suffering from eye contact, ears, nose, tongue and body contact, which are called causes of suffering.
云何惱因？
 Why is this so annoying?
若心不忍受苦，意觸苦受法因，是名惱因。
 If the mind cannot endure suffering and the mind touches the cause of suffering, it is called the cause of suffering.
云何眾苦因？
 What are the causes of suffering?
若身心苦、重苦、究竟苦，心惱亂法因，是名眾苦因。
 If there is physical and mental suffering, severe suffering, ultimate suffering, and the causes of mental annoyance and chaos, this is called the cause of suffering.
云何食因？
 What's the reason for eating?
有四種食：
 There are four kinds of food:
揣食、麁細觸食、意思食、識食，如是法因，是名食因。
 Taking food into consideration, touching food carefully, thinking about food, and recognizing food, such are the causes of food, which are called food causes.
云何漏因？
 What's the reason?
欲漏、有漏、無明漏法因，是名漏因。
 Desire for leakage, existence of leakage, and ignorance of the legal cause of leakage are called causes of leakage.
云何復有因？
 Why is there a reason?
若法初陰界入法因，是名復有因。
 If the original Yin realm of Dharma enters the Dharma cause, it is called having a cause again.
云何非因因？
 Why is it not the cause?
若法非因，是名非因因。
 If the law is not a cause, it is called a non-cause cause.
云何非無間因？
 Why is it not an uninterrupted cause?
若法非無間因，是名非無間因。
 If the Dharma is not an uninterrupted cause, it is called an uninterrupted cause.
云何非境界因？
 Why is it not the cause of realm?
無非境界因。
 It’s nothing more than realm.
無非依因。
 Nothing but causes.
云何非業因？
 Why is it not the cause of karma?
若法非業因，是名非業因。
 If dharma is not the cause of karma, it is called non-karma.
云何非報因？
 Why is it not the cause of retribution?
若法非報因，是名非報因。
 If the Dharma is not the cause of retribution, it is called the cause of non-retribution.
云何非起因？
 Why is it not the cause?
若法非起因，是名非起因。
 If dharma is not the cause, name is not the cause.
云何非異因？
 Why is this not a different cause?
若法非共因，是名非異因。
 If the dharma is not a common cause, it is called a non-different cause.
云何非相續因？
 Why is it not a continuous cause?
若法非增長因，是名非相續因。
 If dharma is not the cause of growth, it is called the cause of non-continuity.
云何非增上因？
 Why not increase the cause?
若法非勝因，是名非增上因。
 If the Dharma is not the winning cause, it is called the non-increasing superior cause.
云何非名因？
 Why is it not the reason for the name?
若法非名因，是名非名因。
 If the Dharma is not the cause of the name, then the name is not the cause of the name.
云何非色因？
 Why is it not the cause of color?
若法非色因，是名非色因。
 If dharmas are not caused by form, then they are called non-form causes.
云何非無明因？
 Why is it not because of no clear cause?
若法非無明因，是名非無明因。
 If the Dharma has no unexplained cause, it is called the unexplained cause.
云何非行因？
 Why is it not the cause of action?
若法非行因，是名非行因。
 If the Dharma is not the cause of action, it is called the cause of non-action.
云何非識因？
 Why not know the cause?
若法非識因，是名非識因。
 If the Dharma is not the cause of consciousness, it is called the non-consciousness cause.
云何非名色因？
 Why is it not the cause of name and form?
若法非名色因，是名非名色因。
 If Dharma is not the cause of name and form, then name is not the cause of name and form.
云何非六入因？
 Why is it not caused by the six sense organs?
若法非六入因，是名非六入因。
 If the Dharma is not the cause of the six elements, it is called the cause of the non-six elements.
云何非觸因？
 Why is it not a trigger?
若法非觸因，是名非觸因。
 If the Dharma is not the cause of contact, it is called the cause of non-contact.
云何非受因？
 Why not receive the cause?
若法非受因，是名非受因。
 If the dharma is not the cause, it is called the non-subject cause.
云何非愛因？
 Why is it not the cause of love?
若法非愛因，是名非愛因。
 If Dharma is not the cause of love, it is called not the cause of love.
云何非取因？
 Why not take the cause?
若法非取因，是名非取因。
 If the Dharma does not have a cause, it is called a non-cause.
云何非有因？
 Why is there a reason?
若法非有因，是名非有因。
 If dharma does not have a cause, then names do not have a cause.
云何非生因？
 Why is it not the cause of birth?
若法非生因，是名非生因。
 If the Dharma is not the cause of origin, it is called the cause of non-creation.
云何非老因？
 Why is it not because of old age?
若法非老因，是名非老因。
 If the Dharma is not the old cause, it is called the non-old cause.
云何非死因？
 Yun He is not the cause of death?
若法非死因，是名非死因。
 If the law is not the cause of death, it is called the non-cause of death.
云何非憂因？
 Why is this not the cause of worry?
若法非憂因，是名非憂因。
 If the Dharma is not the cause of worry, it is called the cause of no worry.
云何非悲因？
 Why is this not the cause of sorrow?
若法非悲因，是名非悲因。
 If the Dharma is not the cause of sorrow, it is called not the cause of sorrow.
云何非苦因？
 Why is this not the cause of suffering?
若法非苦因，是名非苦因。
 If dharma is not the cause of suffering, it is called not the cause of suffering.
云何非惱因？
 Why is this not the cause of trouble?
若法非惱因，是名非惱因。
 If the Dharma is not the cause of trouble, it is called the non-cause of trouble.
云何非眾苦因？
 Why is it not the cause of all suffering?
若法非眾苦因，是名非眾苦因。
 If the Dharma is not the cause of all suffering, it is called not the cause of all suffering.
云何非食因？
 Why is it not due to food?
若法非食因，是名非食因。
 If the Dharma is not caused by food, it is called non-food cause.
云何非漏因？
 Why is it not the cause of leakage?
若法非漏因，是名非漏因。
 If the Dharma is not the cause of leakage, it is called the cause of non-leakage.
云何非復有因？
 Why is there a reason?
若法非初陰界入因，是名非復有因。
 If the dharma is not the cause of entering into the primary netherworld, it is called the non-renewed cause.
因法非有因、有因法非因、因有因法、非因非有因法、因法非和合因、和合因法非因、因[4]因和合法、非因亦非和合因法。
 The law of cause is not a cause, the law of cause is not a cause, the law of cause is a law of cause, the law of non-cause is not a law of cause, the law of cause is not a combined cause, the law of cause is not a cause, the law of cause is not a cause, the law of cause is not a cause, the law of cause is not a cause, the law of cause is not a cause, the law of cause is not a law of cause, and the law of cause is not a cause Law.
云何因法非有因？
 Why is there a reason why there is no law?
因法無非因。
 Dharma is nothing but cause.
復次善根、不善根專敬結，是名因法非有因。
 Again, good roots and unwholesome roots are dedicated to the knot, which is called cause and effect.
云何有因法非因？
 How can there be cause and law but not cause?
若法非因有為，是名有因法非因。
 If the law has no cause, it is called the law without cause.
云何因有因法？
 Why is there a cause and law?
除善根、不善根專敬結，若餘法，是名因有因法。
 Eliminate the good roots and unwholesome roots and focus on the knot. If there is any remaining method, it is called the method of cause and effect.
云何非因非有因法？
 Why is it not caused by causes and laws?
除因有因法，若餘法，是名非因非有因法。
 Except for the law of causes and causes, if there is any remaining law, it is called the law of non-causes and non-causes.
因法非和合因、和合因法非因、因和合法、非因亦非和合因法亦如是。
 The same is true for the law of cause and law, the law of cause and law, and the law of cause and law, and the law of cause and law.
前因法非共因、共因法非前因、前因共因法、亦非前因非共因法。
 The method of antecedent is not a common cause, the method of common cause is not an antecedent, the method of antecedent is a common cause, nor is the method of antecedent and non-common cause.
前因法非後因、後因法非前因、前因後因法、亦非前因非後因法。
 The law of antecedents is not the law of consequent, the law of consequent is not the law of antecedent, the law of antecedent is not the law of consequent, nor is the law of antecedent but not consequent.
共因法非後因、後因法非共因、共因後因法、亦非共因非後因法。
 The method of common cause is not the method of consequent, the method of consequent is not the method of common cause, the method of common cause and consequent, nor the method of common cause and non-consequence.
云何前因法非共因？
 How could causes and laws not be co-causes before?
若法生，是前因、非共因，是名前因法非共因。
 If the law arises, it is the antecedent cause and not the common cause. This is called the antecedent cause and the non-common cause.
云何共因法非前因？
 How can the common cause and law not be the antecedent?
若法生，是共因、非前因，[5]是名共因法非前因。
 If a law arises, it is a common cause and not an antecedent. [5] This is called a common cause and not an antecedent.
云何前因共因法？
 Why has the law of common causes been used before?
若法生，是前因、共因，是名前因共因法。
 If a law arises, it is antecedent and common cause, which is called the law of antecedent and common cause.
云何非前因非共因法？
 Why is it not antecedents and common causes?
除前因共因法，若餘法，是名非前因非共因法。
 In addition to the antecedent and common cause method, if there is any remaining method, it is called the non-antecedent and non-common cause method.
復次前因法非共因，若法初生非報，是名前因法非共因。
 The repeated antecedent dharma is not a common cause. If a dharma is not born as a result, it is called antecedent dharma and is not a common cause.
云何共因法非前因？
 How can the common cause and law not be the antecedent?
若法非因有為，是名共因法非前因。
 If the law is not caused by the cause, it is called the common cause, the law is not the antecedent.
云何前因共因法？
 Why has the law of common causes been used before?
除初生非報，若餘共法，是名前因共因法。
 Except for the non-retribution in the first birth, if there is still a common law, it is called the law of common causes of antecedents.
云何非前因非共因法？
 Why is it not antecedents and common causes?
除前因共因法，若餘法，是名非前因非共因法。
 In addition to the antecedent and common cause method, if there is any remaining method, it is called the non-antecedent and non-common cause method.
前因法非後因、後因法非前因、前因後因法、非前因非後因法亦如是。
 The same is true for the law of antecedent and non-consequential causes, the law of consequent causes and non-antecedents, the law of antecedent and subsequent causes, and the law of non-antecedent and non-consequential causes.
云何共因法非後因？
 How can the common cause be the Dharma and not the consequent cause?
若法生，是共因、非後因，是名共因法非後因。
 If a law arises, it is a common cause and not a subsequent cause. This is called a common cause and not a subsequent cause.
云何後因法非共因？
 Why is there no common cause of law?
後因生法即是共因。
 The law of subsequent causes is the common cause.
復次得初禪已得第二禪，得後因初禪清淨遊力尊自在。
 Once you have obtained the first jhāna again, you have already obtained the second jhāna. After you have achieved the first jhāna, you will be free and pure because of the purity of the first jhāna.
得第二禪已得第三禪，得後因二禪清淨遊力尊自在。
 Once you have achieved the second jhana, you have already achieved the third jhana. After you have achieved the second jhana, you will become pure and free.
得第三禪已得第四禪，得後因三禪清淨遊力尊自在。
 Having attained the third jhana has already attained the fourth jhana, and after attaining it, the three jhanas are pure and free.
若菩薩得通明已，當覺彼通明時便生後因觀達無邊；
 If a Bodhisattva has achieved clarity, when he realizes that clarity, he will be born with boundless insight.
得神足住壽便生後因，若住一劫若劫餘，是名後因法非共因。
 If the god is able to live for a long time, there will be subsequent causes. If it stays for one calamity or for more than one calamity, it is called the subsequent cause and the law is not the common cause.
云何共因後因法？
 How can there be a common cause and a subsequent cause?
若法生，是共因、後因，是名共因後因法。
 If a law arises, it is a common cause and a subsequent cause. This is called the law of common cause and subsequent cause.
云何非共因非後因法？
 Why is it not a common cause and not a subsequent cause?
除共因後因法，若餘法，是名非共非後因法(因非因解各三十二句，此最後二四句)。
 In addition to the method of common cause and consequent cause, if there is any remaining method, it is called the method of non-common and non-consequential cause (32 sentences each for cause and non-cause, and these are the last two or four sentences).
[＊]舍利弗阿毘曇[＊]論緒分名色品第三
 [＊] Shariputra Abhitan [＊] The third chapter of the treatise on names, colors and qualities
有人出世，名如來、無所著、等正覺，說名色、解射名色、斷名色。
 There is a person born in the world named Tathagata, unattached, and other enlightened beings who speak of name and form, interpret name and form, and cut off name and form.
云何名色？
 What is the name and color of the cloud?
若憶想假稱[1]制名，此謂名。
 If you think of pseudonym [1] making a name, this is called a name.
何謂色？
 What is color?
若法色，此謂色。
 If it is Dharma and form, this is called form.
復次由憶想假稱，生受、想、思、觸、思惟，此謂名。
 Again, it is called by the name of recalling, feeling, thinking, thinking, touching, and thinking. This is called name.
十色入及法入色，此謂色。
 The ten colors enter and the Dharma enters the form. This is called form.
復次觸首五法，此謂名。
 Touching the first five dharmas again and again is called name.
四大及四大造，此謂色。
 The four elements and the four great creations are called form.
復次若[2]法非色有為，此謂名。
 Furthermore, if [2] Dharma is not material but has action, this is called name.
色有三種：
 There are three colors:
可見有對、不可見有對、不可見無對，此謂色。
 There is a right that can be seen, a right that cannot be seen, and a right that cannot be seen. This is called form.
如是名色，是謂名色。
 Such name and form are called name and form.
何故說名色？
 Why do we talk about name and form?
欲令此名色應正說開解分別顯現假稱，是故說名色。
 In order to make this name and form should be explained correctly, the distinction will appear falsely, so it is called name and form.
云何解射名色？
 How can we interpret name and form?
若於名色知見解射方便，是名解射名色。
 If one knows the means of understanding and reflecting on name and form, this is called the interpretation and reflection of name and form.
云何斷名色？
 How can we cut off name and form?
若於名色調伏欲染、斷欲染，是名斷名色。
 If the desire to be stained or to be stained is subdued in the name and color, it is called the breaking of the name and color.
今當集名色正門。
 Today is the main entrance to the collection of names and forms.
因、起、報、共、增上、依、食。
 Cause, origin, reward, total, increase, rely on, food.
長養、[3]持微攝、所依、所須。
 Long-term support, [3] maintain micro-control, depend on, and need.
始胎、住[4]處、生、道、所向、津、液、遍、滿。
 The first womb, residence [4] place, birth, Tao, direction, fluid, fluid, pervasive, full.
不調、不堅、不護、不攝、不脩，調、堅、護、攝、脩。
 Not to regulate, not to firm, not to protect, not to take in, not to cultivate, not to regulate, not to firm, not to protect, not to take in, not to cultivate.
不解、不證、不斷、不盡、不滅。
 Uncomprehended, unattained, continuous, unfinished, and immortal.
解、證、斷、盡、滅。
 Solution, realization, cessation, exhaustion, annihilation.
喜處、憂處、捨處。
 The place of joy, the place of sorrow, the place of equanimity.
善、不善、無記。
 Good, bad and unforgettable.
學、無學、非學非無學。
 Learning, no learning, non-learning, not no learning.
報、報法、非報非報法。
 To repay, to repay the Dharma, and if not to repay the Dharma, to repay the Dharma.
見斷、思惟斷、非見斷非思惟斷。
 Judgment is seen, thought is broken, non-viewing is broken, not thought is broken.
見斷因、思惟斷因、非見斷因非思惟斷因。
 The cause is judged by seeing, the cause is judged by thinking, the cause is judged by not seeing, and the cause is judged by not thinking.
欲界繫、色界繫、無色界繫、不繫。
 The realm of desire, the realm of form, the realm of formlessness, and the realm of non-being.
過去、未來、現在。
 Past, future, present.
此謂[5]名色正[6]門。
 This is called [5] the right door of name and form [6].
因，謂因緣。
 Cause means cause and condition.
起，謂因緣。
 To arise is to say cause and effect.
報，謂因緣。
 Retribution is called cause and effect.
共，謂因緣。
 Together, it is called cause and effect.
增上，謂依緣。
 Increase, it means dependence.
依，謂因緣。
 According to, it is called cause and effect.
食，謂依緣。
 Food means dependence.
長養、[＊]持微攝、所依、所須亦如是。
 The same is true for long-term support, [*] holding on to the slightest support, and what is needed.
始胎，謂因緣。
 The first embryo is called cause and effect.
住處，謂依緣。
 The place of residence is called dependence.
生，謂因緣。
 Sheng means cause and condition.
道，謂因緣。
 Tao refers to cause and condition.
[7]求向，謂因緣。
 [7] Seeking direction refers to causes and conditions.
津，謂依緣。
 Jin means dependence.
液、遍、滿亦如是。
 The same goes for liquid, overflow, and fullness.
不調，謂不知世間、[8]不斷世間。
 Not being attuned means not knowing the world, [8] not being in the world.
不堅、不護、不攝、不脩亦如是。
 The same goes for not being strong, not protecting, not taking care of, and not cultivating.
調，謂知世間、斷世間。
 Tune means understanding the world and breaking up the world.
堅、護、攝、脩亦如是。
 The same goes for firmness, protection, capture, and cultivation.
不解，[9]謂未智知、未以斷智知。
 Not understanding, [9] means not knowing wisely, not knowing wisely by judging.
不證，謂未證知見。
 If it is not proved, it means that the knowledge and view are not realized.
不斷，謂未繫斷。
 Continuous means not broken.
不盡，謂未究竟盡。
 If it is not exhausted, it is said that it is not completely exhausted.
不滅，謂未智緣滅、非智緣滅。
 Immortality refers to the destruction of unintelligent conditions and the destruction of non-intellectual conditions.
解，謂智知、斷智知。
 Interpretation means wisdom and knowledge, and judgment and knowledge.
證，謂知見斷。
 Certificate means knowledge and judgment.
斷，謂暫斷。
 To break means to be temporarily interrupted.
盡，謂究竟盡。
 Exhaustion means ultimate end.
滅，謂智緣滅、非智緣滅盡。
 Destruction means the destruction of intellectual conditions and the annihilation of non-intellectual conditions.
喜處，謂喜起因及受報。
 The place of joy refers to the cause and reward of joy.
憂處，謂憂起因及受報。
 The place of worry refers to the cause and retribution of worry.
捨處，謂捨起因及受報。
 The place of equanimity refers to the cause and retribution of equanimity.
善，謂所脩名色。
 Good refers to the cultivation of name and form.
不善，謂所斷名色。
 Unwholesome means cutting off name and form.
無記，謂所受名色及非報法。
 Unrecorded, it is said that the name and form received and non-retribution laws.
學，謂聖名色非無學。
 Learning means that the holy name and form are not without learning.
無學，謂聖名色非學。
 Without learning, it is said that the holy name and form are not learned.
非學非無學，謂非聖名色。
 It is neither learning nor lack of learning, which means it is not holy name and form.
報，謂受名色及善報。
 Retribution means receiving name, form and good rewards.
報法，謂有報名色。
 Reporting the law means that there is registration color.
非報非報法，謂名色無記非我分攝。
 It is neither retribution nor retribution. It means that name and form are not recorded and not captured by self.
見斷，謂名色不善非思惟斷。
 Judgment of seeing means that name and form are not good, not thinking.
思惟斷，謂名色不善非見斷。
 Thoughts are broken, and it is said that name and form are not wholesome and are not seen to be broken.
非見斷非思惟斷，謂名色若善若無記。
 It is not a judgment of seeing and not a judgment of thoughts, it is said that name and form are as good as if they are unrecorded.
見斷因，謂名色若見斷、若見斷法[10]報。
 The cause of seeing and breaking means that if the name and form are seen to be broken, if the seeing is broken, the retribution will be [10].
思惟斷因，謂名色若思惟斷、若思惟斷法報。
 The cause of thinking is cut off, which means that name and form are cut off by thinking, and the retribution of the Dharma is cut off by thinking.
非見斷非思惟斷因，謂名色若[11]善若善法報、若非報非報法。
 It is not possible to judge the cause without seeing or thinking, and it is said that name, form, and good deeds are like [11] good deeds and good deeds, and if they are not deeds, they are not deeds.
欲界繫，謂名色若欲漏有漏。
 The desire realm system means that if there is an outflow of desire in name and form, there will be an outflow.
色界繫，謂名色若色漏有漏。
 The system of form realm means that name and form are like leakage of form and leakage.
無色界繫，謂名色若無色漏有漏。
 The formless realm system means that if name and form are colorless, there will be leakage.
不繫，謂名色若聖無漏。
 Not tied, it means that name and form are as holy as there are no leaks.
過去，謂名色已生已滅。
 In the past, it was said that name and form have arisen and ceased.
未來，謂名色未生未出。
 The future means that name and form have not yet arisen or emerged.
現在，謂名色生未滅。
 Now, it is said that name and matter are arising but not destroyed.
名名因、名色因、名名色因。
 The name-name cause, the name-material cause, the name-name cause.
色名因、色色因、色名色因。
 The name of form is the cause, the cause of form is the cause of form, the cause of form is the name of form.
名色名因、名色色因、名色名色因。
 Name and form cause, name and form cause, name and form cause.
名起名、名起色、名起名色。
 The name gives rise to the name, the name raises the color, and the name gives the name the color.
色起名、色起色、色起名色。
 Color gives rise to name, color gives rise to color, and color gives rise to name and color.
名色起名、名色起色、名色起名色。
 Name and form give rise to name, name and form arise, and name and form give rise to name and form.
名名報、名色報、名名色報。
 Name-name reports, name-name reports, name-name reports.
色名報、色色報、色名色報。
 Color and name are rewarded, color and color are rewarded, color and name and color are rewarded.
名色名報、名色色報、名色名色報。
 Name, form, name, name, form, name, form, name.
名共名、名共色、名共名色。
 Names share the same name, names share the color, names share the name and color.
色共名、色共色、色共名色。
 Colors share names, colors share colors, and colors share names and colors.
名色共名、名色共色、名色共名色。
 Name and form share the same name, name and form share the same color, name and form share the same name and form.
名名增上、名色增上、名名色增上。
 The name increases, the name increases, the name increases, the name increases.
色名增上、色色增上、色名色增上。
 The color name increases, the color color increases, the color name increases.
名色名增上、名色色增上、名色名色增上。
 The name and color of the name increase, the name and color of the name increase, the name and color of the name and color increase.
名依名、名依色、名依名色。
 Names depend on names, names depend on colors, names depend on names and colors.
色依名、色依色、色依名色。
 Form depends on name, form depends on form, form depends on name and form.
名色依名、名色依色、名色依名色。
 Name and form depend on name, name and form depend on form, name and form depend on name and form.
名名食、名色食、名名色食。
 Name name food, name color food, name name color food.
色名食、色色食、色名色食。
 Color names food, color names food, color names color food.
名色名食、名色色食、名色名色食。
 Name, form, and food, name, form, and food, name, form, name, and food.
長養、持微攝、所依、所須亦如是。
 The same is true for long-term support, maintenance and support, and what is necessary.
名名始胎、名色始胎、名名色始胎。
 The first embryo of name, the first embryo of name and form, the first embryo of name, name and form.
色名始胎、色色始胎、色名色始胎。
 The name of form is the first womb, the name of form is the first womb, the name of form is the first womb.
名色名始胎、名色色始胎、名色名色始胎。
 Name and form are the first embryo, name and form are the first embryo, name and form are the first embryo.
住處亦如是。
 The same is true for residence.
名生名、名生色、名生名色。
 Name produces name, name produces form, name produces name and form.
色生名、色生色、色生名色。
 Form produces name, form produces form, and form produces name and form.
名色生名、名色生色、名色生名色。
 Name and form beget name, name and form beget form, and name and form beget name and form.
名名道、名色道、名名色道。
 Name the way, name the way, name name the way.
色名道、色色道、色名色道。
 The name of form is the way, the way of form is the way, the way of form is the name of form.
名色名道、名色色道、名色名色道。
 Name, form, and path. Name, form, and form. Name, form, and form.
所向亦如是。
 The same goes for everything.
名名津、名色津、名名色津。
 Mingmingjin, Mingsejin, Mingmingsejin.
色名津、色色津、色名色津。
 Color name Jin, color name Jin, color name color Jin.
名色名津、名色色津、名色名色津。
 Name, color, name Jin, name, color, color Jin, name, color, name and color Jin.
液、遍、滿亦如是。
 The same goes for liquid, overflow, and fullness.
名不調名不調、名不調色不調、名不調名色不調。
 The name is not adjusted, the name is not adjusted, the name is not adjusted, the color is not adjusted, the name is not adjusted, the name and color are not adjusted.
色不調名不調、色不調色不調、色不調名色不調。
 Color does not adjust, color does not adjust. Color does not adjust. Color does not adjust. Color does not adjust. Color does not adjust. Color does not adjust.
名色不調名不調、名色不調色不調、名色不調名色不調。
 Name and color are not adjusted. Name and color are not adjusted. Name and color are not adjusted. Name and color are not adjusted. Name and color are not adjusted.
不堅、不護、不攝、不脩亦如是。
 The same goes for not being strong, not protecting, not taking care of, and not cultivating.
名調名調、名調色調、名調名色調。
 Name tone name tone, name tone tone, name tone name tone.
色調名調、色調色調、色調名色調。
 Hue name tone, tone tone, tone name tone.
名色調名調、名色調色調、名色調名色調。
 Name color tone, name color tone, name color tone.
堅、護、攝、脩亦如是。
 The same goes for firmness, protection, capture, and cultivation.
名未解名未解、名未解色未解、名未解名色未解。
 The name is not solved. The name is not solved. The name is not solved. The name is not solved. The name is not solved. The name is not solved. The name is not solved. The name is not solved.
色未解名未解、色未解色未解、色未解名色未解。
 The name of form is not solved, the form is not solved, the name is not solved, the form is not solved, the name and form are not solved.
名色未解名未解、名色未解色未解、名[1]色未解名色未解。
 Name and form are not solved. Name and form are not solved. Name and form are not solved. Name and form are not solved. Name and form are not solved. Name and form are not solved. Name and form are not solved.
未證、未斷、未盡、未滅亦如是。
 The same is true for unrealized, unbroken, unfinished, and unextinguished things.
名解名解、名解色解、名解名色解。
 The explanation of name is the explanation of name, the explanation of name and form is the explanation of name and the explanation of name and form.
色解名解、色解色解、色解名色解。
 The solution of form is the solution of name, the solution of form is the solution of form, the solution of form is the solution of name and form.
名色解名解、名色解色解、名色解名色解。
 The solution of name and form is the solution of name and form, the solution of name and form is the solution of name and form, the solution of name and form is the solution of name and form.
證、斷、盡、滅亦如是。
 The same is true for realization, cessation, exhaustion, and annihilation.
緣喜處名，生喜處名、[2]喜處色、喜處[3]名色。
 The name of the place of joy, the name of the place of joy, [2] the place of joy, the place of joy [3] the name and form.
緣喜處色，生喜處名、喜處色、喜處名色。
 The place of joy is the name, the place of joy is the name, the place of joy is the name, and the place of joy is the name and form.
緣喜處名色，生喜處名、喜處色、喜處名色。
 The place of joy is name and form, the place of joy is name, the place of joy is name, the place of joy is name and form, the place of joy is name and form.
憂處、捨處亦如是。
 The same is true for the place of sorrow and the place of equanimity.
[4]◎
 [4]◎
◎[5]舍利弗阿毘曇論緒分假結品第四
 ◎[5] The fourth part of Sariputra Abhitan’s treatise on false conclusion
結、諸使、根、諸煩惱行、習微氣行，結未滅未盡，轉受生老死眾苦聚集。
 Knots, all causes, roots, all troubles, habits and micro-qi movements, if the knots are not eliminated and are not exhausted, they will suffer the accumulation of suffering in birth, old age and death.
今當集假結正門。
 Today is the main entrance to the false knot.
十結、十二入、十八界、五陰、四諦、二十二根、五道、三界、法人人法。
 Ten knots, twelve entrances, eighteen realms, five yins, four truths, twenty-two roots, five paths, three realms, legal persons and human laws.
云何十結？
 Why are there ten knots?
見結、疑結、戒道結、欲染結、瞋恚結、色染結、無色染結、無明結、慢結、掉結。
 Knots of sight, knots of doubt, knots of morality, knots of desire, knots of anger, knots of color, colorless knots, ignorance knots, slow knots, and falling knots.
云何見結？
 How can I see the end?
若見煩惱非心相應，不共心生不共住不共滅，由是因緣故生見使，是名見[6]結。
 If you see that the troubles are not corresponding to the mind, and the minds are not the same, do not live together, and do not die together, then the view arises due to the cause and condition, which is called the knot of view [6].
乃至若掉煩惱非心相應，不共心生不共住不共滅，由是因緣故生掉使，是名掉結。
 Even if the troubles are not corresponding to the mind, the mind does not exist together, does not live together, and does not disappear together, it arises due to the cause and effect, which is called the loss of knots.
復次於在所處眠沒微細堅著，由是因緣故生見使，是名見結。
 Again, there is no subtle and solid attachment to sleep in the place, and due to this cause and effect, views arise, which is called the knot of views.
乃至於在所處眠沒微細堅著，由是因緣故生掉使，是名掉結。
 Even if there is no subtle and solid sleep in the place, the loss will occur due to this reason, which is called the loss of knots.
十二入、十八界、五陰、四諦、二十二根、三界，如上說。
 The twelve entrances, the eighteen realms, the five yins, the four truths, the twenty-two roots, and the three realms are as mentioned above.
云何五道？
 What are the five ways?
地獄、畜生、餓鬼、人、天。
 Hell, animals, hungry ghosts, humans, and heaven.
云何地獄？
 What kind of hell is this?
無間、有間，是名地獄。
 There is no time, there is time, this is called hell.
云何畜生？
 What kind of beast is this?
水陸空行，是名畜生。
 It is a beast that travels on water, land and air.
云何餓鬼？
 Why are you a hungry ghost?
少食、無食等，是名餓鬼。
 Those who eat little or have no food are called hungry ghosts.
云何人？
 Who is it?
四天下人，是名人。
 Four people in the world are celebrities.
云何天？
 Where is the cloud?
欲、色、無色天，是名天。
 Desire, color, and colorless heaven are the named heaven.
云何法？
 What's the point?
色法非色法，乃至過去法、未來法、現在法、非過去非未來非現在法，是謂法。
 Form is not material, and even past, future, present, and neither past nor future nor present are all dharma.
云何人？
 Who is it?
未生智人，欲界未竟、色界未竟、無色界未竟。
 Before a wise man is born, the realm of desires, form, and formless realms have not been completed.
已生智人，欲界未竟、色界無色界未竟。
 When a wise man is born, the realm of desire and the realm of form and formlessness are not yet completed.
復次已生智人，欲界已竟、色界無色界未竟。
 Again, the wise man has been born, the realm of desire has been completed, and the realm of form and formless realm has not yet been completed.
是謂人。
 It means people.
如是法、如是人，是謂法人人法。
 Such is the law and such is the law, and such is the law for everyone.
十結，幾見斷、幾思惟斷？
 Ten knots, how many are broken by seeing and how many are broken by thinking?
三見斷，七二分或見斷、或思惟斷。
 Three points are broken by seeing, and seven or two points are broken by seeing or thinking.
云何三見斷？
 Why do you think it's over three times?
見、疑、戒[7]道，是名三見斷。
 Views, doubts, and warnings [7] are called the three judgments.
云何七二分或見斷、或思惟斷？
 How can the seven-two points be judged by seeing or thinking?
欲染、瞋恚、色染、無色染、無明、慢、掉，是名七二分或見斷、或思惟斷。
 Desire stain, anger, color stain, colorless stain, ignorance, conceit, and loss are called the seven-two points or the cessation of seeing or the cessation of thinking.
十結，幾見斷？
 Ten knots, how many times will they be broken?
一切見斷。
 Everything is broken.
幾思惟斷？
 How many thoughts are broken?
七思惟斷，除見、疑、[8]戒道。
 Seven thoughts are broken, eliminating opinions, doubts, and [8] precepts.
十結，幾欲界繫、幾色界繫、幾無色界繫？
 Ten knots, how many desire realms, color realms, and colorless realms?
二欲界繫，一色界繫，一無色界繫，一二分或欲界繫、或色界繫，五三分或欲界繫、或色界繫、或無色界繫。
 The two are the desire realm, one is the form realm, and the other is the formless realm. The first two points are the desire realm or the form realm. The fifth and third parts are the desire realm, the form realm, or the formless realm.
何等二欲界繫？
 What kind of relationship between the two realms of desire?
欲染、瞋恚，此二欲界繫。
 Desire and anger are the two realms of desire.
何等一色界繫？
 What kind of one-color world system?
色染，此一色界繫。
 Color dyeing, this color boundary system.
何等一無色界繫？
 What a formless realm?
無色染，此一無色界繫。
 Colorless dye, this is the colorless realm.
何等一二分或欲界繫、或色界繫？
 What kind of one or two divisions are there between the desire realm and the color realm?
戒道，此一二分或欲界繫、或色界繫。
 In the path of precepts, these one and two divisions may be related to the realm of desire or the realm of color.
何等五三分或欲界繫、或色界繫、或無色界繫？
 What kind of five-thirds is the desire realm, the form realm, or the formless realm?
見、疑、無明、慢、掉，此五三分或欲界繫、或色界繫、或無色界繫。
 View, doubt, ignorance, conceit, and loss, these five-three points may be related to the desire realm, the form realm, or the formless realm.
十結，幾欲界繫？
 Ten knots, how many ties of desire?
八，除色染、無色染。
 8. Eliminate color dyeing and colorless dyeing.
十結，幾色界繫？
 Ten knots, how many color realms?
七，除欲染、瞋恚、無色染。
 Seventh, eliminate the stains of desire, anger, and colorlessness.
十結，幾無色界繫？
 Ten knots, how many colorless realms?
六，謂見、疑、無色染、無明、慢、掉。
 Sixth, it refers to seeing, doubt, colorlessness, ignorance, slowness, and loss.
欲界繫結，幾見斷、幾思惟斷？
 If the realm of desire is tied together, how often will it be broken off by seeing and how many times will it be broken off by thinking?
三見斷，五二分或見斷、或思惟斷。
 Three points are broken by seeing, and five or two points are broken by seeing or thinking.
何等三見斷？
 What kind of separation?
見、疑、戒道，此[9]三見斷。
 Views, doubts, and abstentions, these [9] three views are broken.
何等五二分或見斷、或思惟斷？
 How can we divide it into five or two points or judge it by seeing it or thinking about it?
欲染、瞋恚、無明、慢、掉，此五二分或見斷、或思惟斷。
 Desire, anger, ignorance, conceit, and detachment, these five or two points may lead to cessation of seeing or cessation of thinking.
八欲界繫結，幾見斷？
 How often will the eight realms of desire be broken?
一切見斷。
 Everything is broken.
幾思惟斷？
 How many thoughts are broken?
五思惟斷，除見、疑、戒道。
 The five thoughts are cut off, eliminating views, doubts, and precepts.
七色界繫結，幾見斷、幾思惟斷？
 The seven color realms are tied together, how often are they broken by seeing and how often are they broken by thinking?
三見斷，四二分或見斷、或思惟斷。
 Three points are broken by seeing, and four and two points are either broken by seeing or broken by thinking.
何等三見斷？
 What kind of separation?
見、疑、戒道，此三見斷。
 Views, doubts, and moral principles are all broken.
何等四二分或見斷、或思惟斷？
 How can the four-two divisions be divided into seeing or thinking?
色染、無明、慢、掉，此四二分或見斷、或思惟斷。
 Color, ignorance, contemplation, and loss are the four or two divisions of seeing or thinking.
七色界繫結，幾見斷？
 How often will the seven-color realm be broken?
一切見斷。
 Everything is broken.
幾思惟斷？
 How many thoughts are broken?
四思惟斷，除見、疑、戒道。
 The four thoughts are broken, eliminating views, doubts, and moral principles.
六無色界繫結，幾見斷、幾思惟斷？
 The six formless realms are tied together, how often are they broken by seeing and how often are they broken by thinking?
二見斷，四二分或見斷、或思惟斷。
 Two points of seeing are broken, four and two points are either broken by seeing or broken by thinking.
何等二見斷？
 What kind of separation?
見、疑，此二見斷。
 Seeing and doubting, these two views are broken.
何等四二分或見斷、或思惟斷？
 How can the four-two divisions be divided into seeing or thinking?
無色染、無明、慢、掉，此四二分或見斷、或思惟斷。
 Colorless stain, ignorance, slowness, and loss. These four or two divisions are either seeing or thinking.
六無色界繫結，幾見斷？
 How often will the six formless realms be broken?
一切見斷。
 Everything is broken.
幾思惟斷？
 How many thoughts are broken?
四思惟斷，謂無色染、無明、慢、掉。
 The four thoughts are broken, namely colorless stain, ignorance, slowness and loss.
見結眠沒幾結中？
 Seeing the knot, how many knots are there?
眠沒八結中，除自性及疑。
 Sleeping in the eight knots eliminates self-nature and doubts.
[1]眠沒九結中，[2]除自性。
 [1] Sleep disappears in the nine knots, [2] eliminates the self-nature.
戒道結不眠沒諸結。
 There are no knots in the road of discipline, no sleep, no knots.
欲染結眠沒五結中見、戒道、無明、慢、掉。
 The five knots of desire, stained sleep, and loss include seeing, abstaining from the path, ignorance, slowness, and loss.
瞋恚結眠沒六結中見、疑、戒道、無明、慢、掉。
 The six knots of anger, anger, sleep, and confusion include vision, doubt, morality, ignorance, conceit, and loss.
色染結眠沒五結中見、戒道、無明、慢、掉。
 The five knots of color, dye, and sleep are lost in seeing, abstaining from the path, ignorance, slowness, and loss.
無色染結眠沒四結中見、無明、慢、掉。
 Colorless dyed knot sleep disappears among the four knots of seeing, ignorance, slowness, and loss.
無明結眠沒九結中除自性，慢。
 Ignorance and sleep are not among the nine knots except for the self-nature, which is slow.
掉結亦眠沒九結，除自性。
 Falling off the knots also means sleeping without the nine knots, eliminating the self-nature.
幾結眠沒見結中？
 How many knots have you slept without seeing the knot?
八，除自性及戒道。
 Eighth, eliminate the self-nature and the moral path.
四結眠沒疑結中瞋恚、無明、慢、掉。
 The four knots of sleep are anger, ignorance, pride, and loss.
八結眠沒戒道中，除自性及無色染。
 The eight knots of sleep are in the path of precepts, except for the self-nature and colorless defilements.
五結眠沒欲染結中見、疑、無明、慢、掉。
 The five knots of sleep and desire are stained by the knot of seeing, doubt, ignorance, pride, and loss.
五結眠沒瞋恚結中見結、疑、無明、慢、掉。
 The five knots of sleep include knots, doubts, ignorance, pride, and loss in the knots of anger and anger.
五結眠沒色染結中見結、疑、無明、慢、掉。
 The five-knot sleep is colorless and stained, and knots, doubts, ignorance, slowness, and loss are seen in the knots.
五結眠沒無色染結中見結、疑、無明、慢、掉。
 The five-knot sleep does not see knots, doubts, ignorance, slowness, and loss in colorless dyed knots.
八結眠沒無明結中，除自性及戒道。
 The eight knots of sleep are submerged in the knot of ignorance, excluding the self-nature and the moral path.
八結亦眠沒慢掉結中，除自性及戒道。
 The Eight Knots also fall asleep and fall into knots, eliminating the self-nature and the moral path.
八結眠沒眼入耳入，除戒道及無色染。
 The eight-knot sleep does not enter the eyes or ears, except for the path of precepts and colorless defilements.
七結眠沒鼻入舌入，除戒道、色染、無色染。
 The seven-knot sleep penetrates the nose, enters the tongue, and eliminates precepts, color stains, and colorless stains.
八結眠沒身入，除戒道、無色染。
 The eight knots of sleep do not enter the body, except for the path of precepts, and there is no color or stain.
九結眠沒意入中，除戒道。
 Jiujie sleeps unintentionally, and eliminates the path of precepts.
九結眠沒色入聲入，除無色染。
 Nine-knot sleep is colorless and soundless, except for the colorless dye.
七結眠沒香味入，除戒道、色染、無色染。
 The seven-knot sleep has no fragrance, except for the precepts, color stains, and colorless stains.
八結眠沒於觸入，除戒道、無[3]色染。
 The eight knots of sleep cannot be touched, except for the path of precepts, and there is no [3] color stain.
十結眠沒法入。
 It is impossible to enter the ten-knot sleep.
八結眠沒眼界耳界，除戒道、無色染。
 Eight knots of sleep have no vision or ear, except for the path of precepts, and have no color or stain.
七結眠沒鼻界舌界，除戒道、色染、無色染。
 The seven knots of sleep disappear from the nose and tongue boundaries, excluding the path of precepts, color stains, and colorless stains.
八結眠沒於身界，除戒道、無色染。
 The eight knots of sleep disappear in the body realm, except for the path of precepts, without color or stain.
九結眠沒色界聲界，除無色染。
 Nine-knot sleep has no color realm and sound realm, except for the colorless dye.
七結眠沒香界味界，除戒道、色染、無色染。
 The seven-knot sleep has no fragrance realm and taste realm, except for the path of precepts, color stains, and colorless stains.
八結眠沒觸界，除戒道、無色染。
 The eight-knot sleep does not touch the boundary, except for the path of precepts and has no color or stain.
八結眠沒眼識界耳識界，除戒道、無色染。
 Eight knots of sleep have no vision and ear consciousness, except for the path of precepts and colorless stains.
七結眠沒鼻識[4]界舌識界，除戒道、色染、無色染。
 The seven-knot sleep has no nose consciousness [4] The realm of tongue consciousness, except for the path of precepts, color stains, and colorless stains.
八結眠沒身界，除戒道、無色染。
 Eight knots of sleep have no body realm, except for the path of precepts, and have no color or stain.
九結眠沒意界意識界，除戒道。
 Jiujie sleeps without the realm of consciousness, except for the path of precepts.
十結眠沒法界。
 Ten knots of sleep have no lawful realm.
十結眠沒色陰，九結眠沒受、想、行、識陰，除戒道。
 Ten-knot sleep has no color yin, and nine-knot sleep has no yin of feelings, thoughts, actions, and consciousness, except for the path of precepts.
十結眠沒苦諦。
 There is no truth in sleeping in ten knots.
五結眠沒集諦，見、疑、無明、慢、掉。
 The five knots of sleep are lack of truth, vision, doubt, ignorance, conceit, and loss.
滅、道諦無也。
 There is no truth in annihilation and Taoism.
八結眠沒眼[5]根耳根，除戒道、無色染。
 The eight knots of sleep have no eyes [5] and no ears, except for the path of precepts and colorless stains.
七結眠沒鼻根舌根，除戒道、色染、無色染。
 The seven-knot sleep does not include the base of the nose or the tongue, except for the precepts, color stains, and colorless stains.
八結眠沒身根，除戒道、無色染。
 Eight knots of sleep have no roots in the body, except for the moral path, and have no color or stain.
七結眠沒男根、女根，除戒道、色染、無色染。
 The seven-knot sleep has neither the male root nor the female root, and eliminates the precepts, color stains, and colorless stains.
九結眠沒命根，除戒道。
 Jiujie Mian has no life root and eliminates the path of precepts.
七結眠沒樂根，除戒道、瞋恚、無色染。
 Seven-knot sleep has no roots of happiness, except for the moral path, anger, and colorless stains.
六結眠沒苦根，見、疑、瞋恚、無明、慢、掉。
 The six knots of sleep have no roots of suffering, such as view, doubt, anger, ignorance, conceit, and loss.
七結眠沒喜根，除戒道、瞋恚、無色染。
 The seven-knot sleep has no roots of joy, except for the moral path, anger, and colorless stains.
六結眠沒憂根，疑、瞋恚、無明、慢、掉。
 The six knots of sleep have no roots of worry, doubt, anger, ignorance, conceit, and loss.
八結眠沒捨根，除戒道、瞋恚。
 Eight knots of sleep have no roots of equanimity, eliminating the path of morality and anger.
九結眠沒意根，除戒道。
 Jiujie sleep has no intention root and eliminates the path of precepts.
諸聖根無也。
 All saints have no roots.
地獄或六或七。
 Hell or six or seven.
六結眠沒無間地獄，見、疑、瞋恚、無明、慢、掉。
 The six knots of sleep are the endless hells: view, doubt, anger, ignorance, conceit, and loss.
七結眠沒[6]有間地獄，見、疑、欲染、瞋恚、無明、慢、掉。
 The seven knots of sleep are gone [6] There is a hell where there are views, doubts, desires, anger, ignorance, conceit, and loss.
八結眠沒畜生，除色染、無色染。
 There are no animals in the eight knots of sleep, except color dyes and colorless dyes.
八結眠沒餓鬼，除色染、無色染。
 There are no hungry ghosts in the eight knots of sleep, and it eliminates color stains and colorless stains.
八結眠沒人，除色染、無色染。
 There is no one in Bajie Mian, except for colored dyes and colorless dyes.
十結眠沒諸天。
 Ten knots of sleep pervade all heavens.
八結眠沒欲界天，除色染、無色染。
 Eight knots sleep in the world of desireless heaven, which eliminates color stains and colorless stains.
七結眠沒色界天，除欲染、瞋恚、無色染。
 The seven knots of sleep are in the formless realm, which eliminates the defilements of desire, anger, and colorless defilements.
六結眠沒無色界天，見、疑、無色染、無明、慢、掉。
 The six knots of sleep do not exist in the formless realm, including seeing, doubt, colorless stains, ignorance, contemplation, and loss.
八結眠沒欲界，除色染、無色染。
 The Eighth Knot sleeps without the realm of desire, eliminating color stains and colorless stains.
七結眠沒色界，除欲染、瞋恚、無色染。
 The seven-knot sleep has no form realm, except the defilements of desire, anger, and colorless defilements.
六結眠沒無色界，見、疑、無色染、無明、慢、掉。
 The six knots of sleep do not exist in the formless realm, including seeing, doubt, colorless staining, ignorance, contemplation, and loss.
十結眠沒色法。
 There is no color in the ten knots of sleep.
九結眠沒非色法，除戒道。
 Nine-knot sleep has no non-material dharmas, except the path of precepts.
九結眠沒可見法，除無色染。
 Nine-knot sleep has no visible method, except colorless dye.
十結眠沒不可見法。
 There is no invisible way to sleep in the ten knots.
九結眠沒有對法，除無色染。
 There is no antidote to Jiujie sleep, except colorless dye.
十結眠沒無對法。
 There is no right way to sleep in ten knots.
聖法無也。
 There is no holy law.
十結眠沒非聖法。
 There is nothing wrong with sleeping in ten knots.
十結眠沒有漏法。
 There is no leakage method in ten-knot sleep.
無漏法無也。
 There is no law without leakage.
有染法十，無染法無。
 There are ten tainted methods, and there are no undefiled methods.
有求法十，無求法無。
 There are ten ways to seek, but there are no ways to seek.
當取法十，非當取法無。
 The method should be taken as ten, and the method should be taken as none.
有取法十，無取法無。
 There are ten ways to take it, but there are no ways to take it.
有勝法十，無勝法無。
 There are ten ways to win, but there are no ways to win.
[7]九結眠沒受法，除戒道。
 [7] Jiujie Mian cannot accept the Dharma and eliminates the path of precepts.
十結眠沒非受法。
 There is no way to sleep in ten knots.
九結眠沒內法，除戒道。
 Nine-knot sleep has no internal dharma, except the path of precepts.
十結眠沒外法。
 There is no other way to sleep in ten knots.
十結眠沒有報法。
 There is no retribution for the ten knots of sleep.
十結眠沒無報法。
 There is no retribution for sleeping in ten knots.
九結眠沒心法，除戒道。
 Jiujie Mian has no mind, except the path of precepts.
十結眠沒非心法。
 There is no wrong way to sleep in ten knots.
九結眠沒心相應法，除戒道。
 Jiujie Mianwuxin corresponds to the method and eliminates the path of precepts.
十結眠沒非心相應法。
 There is no non-mind corresponding method for ten knots of sleep.
九結眠沒心數法，除戒道。
 Jiujie sleeps without thinking and counts the Dharma, except for the path of precepts.
十結眠沒非心數法。
 There is no non-mental numbering method for sleeping in ten knots.
九結眠沒有緣法，除戒道。
 Jiujie Mian has no predestined dharma, except for the path of precepts.
十結眠沒無緣法。
 There is no unconditional way to sleep in ten knots.
十結眠沒共心法。
 Ten knots of sleep have no common mind.
十結眠沒不共心法。
 There is no different mind in the ten knots of sleep.
隨心轉法、不隨心轉法亦如是。
 The same goes for turning the Dharma according to one's heart and not turning the Dharma according to one's heart.
十結眠沒業法。
 Ten knots of sleep have no karma.
非業法亦如是。
 The same is true for non-karma.
九結眠沒業相應法，除戒道。
 Nine knots of sleep have no corresponding karma, except the path of precepts.
十結眠沒非業相應法。
 There is no non-karma corresponding method for sleeping in ten knots.
十結眠沒共業法。
 Ten knots of sleep have no common karma.
十結眠沒非共業法。
 There is no common karma in the ten knots of sleep.
隨業轉法、不隨業轉法亦如是。
 The same is true for changing the Dharma according to the karma and not changing the Dharma according to the karma.
十結眠沒因法。
 There is no reason for sleeping in ten knots.
十結眠沒非因法。
 There is no non-cause for the ten knots of sleep.
十結眠沒有因法。
 There is no cause for the ten knots of sleep.
無因法無也。
 There is no cause and no law.
有緒法無緒法、有緣法無緣法、有為法無為法亦如是。
 The same is true for dharma with threads but without dharma, dharma with conditions but no dharma for conditions, and dharma with conditions and without conditions.
十結眠沒知法。
 There is no way to sleep in ten knots.
十結眠沒非知法。
 There is no way to know the law without sleeping in ten knots.
識法非識法、解法非解法、了法非了法亦如是。
 The same is true for recognizing the Dharma but not recognizing the Dharma, interpreting the Dharma but not solving the Dharma, and understanding the Dharma.
九結眠沒斷智知法，除戒道。
 Nine-knot sleep does not break the wisdom and know the Dharma, and eliminates the path of precepts.
十結眠沒非斷智知法。
 Ten knots of sleep do not allow you to know the Dharma without cutting off your wisdom.
斷法非斷法亦如是。
 The same is true for the non-judgmental method.
十結眠沒修法。
 There is no practice in sleeping in the ten knots.
十結眠沒非修法。
 There is no non-cultivation method for sleeping in the ten knots.
十結眠沒證法。
 There is no way to realize the Dharma if you sleep in ten knots.
十結眠沒非證法。
 There is nothing wrong with sleeping in ten knots.
十結眠沒善法。
 There is no good way to sleep in ten knots.
九結眠沒不善法，除戒道。
 There is no unwholesome dharma in the nine-knot sleep except the path of precepts.
十結眠沒無記法。
 There is no way to remember the ten knots of sleep.
學法無學法無也。
 There is no way to learn the Dharma without learning the Dharma.
十結眠沒非學非無學法。
 Ten knots of sleep are neither learning nor learning the Dharma.
十結眠沒報法。
 Ten knots of sleep have no retribution.
[8]十結眠[9]沒[10]報法法。
 [8] Shijiemian [9] No [10] Retribution method.
十結眠沒非報非報法法。
 Ten knots of sleep are neither retribution nor retribution.
九結眠沒見斷法，除戒道。
 Jiu Jie Mian does not see the method of breaking the law and eliminating the path of precepts.
九結眠沒思惟斷法，除戒道。
 Jiujie sleeps without thinking and judging the Dharma, eliminating the path of precepts.
十結眠沒非見斷非思惟斷法。
 Ten knots of sleep are not judged by seeing and judged by non-thinking.
九結眠沒見斷因法，除戒道。
 Jiujiemian does not see the method of breaking the cause and eliminating the path of precepts.
九結眠沒思惟斷因法，除戒道。
 Jiujie sleeps without thinking about the method of cutting off causes and eliminating the path of precepts.
十結眠沒非見斷非思惟斷因法。
 Ten knots of sleep have no non-seeing, non-thinking, and non-thinking to determine the cause.
八結眠沒欲界繫法，除色染、無色染。
 The eight knots of sleep and desire realm tie the law, eliminating color dyes and colorless dyes.
七結眠沒色界繫法，除欲染、瞋恚、無色染。
 The seven knots of sleep are the dharma of the colorless realm, which can eliminate the stains of desire, anger, and colorless stains.
六結眠沒無色界繫法，見、疑、無色染、無明、[1]慢、掉。
 The six knots of sleep are not related to the formless realm, including seeing, doubt, colorless dyeing, ignorance, [1] slowness, and loss.
不繫法無也。
 There is nothing without law.
十結眠沒過去法。
 There is no way to get over the ten knots of sleep.
十結眠沒未來法。
 Ten knots of sleep have no future.
十結眠沒現在法。
 Shi Jie Mian can't do anything now.
非過去非未來非現在法無也。
 It is neither the past nor the future nor the present.
未生智人，欲界未竟、色界未竟、無色界未竟，幾結眠沒？
 Before a wise man is born, the world of desire, the world of form, and the world of form have not been completed. How many knots of sleep are there?
十。欲界八，除色染、無色染。
 ten. The eighth realm of desire eliminates color stains and colorless stains.
色界七，除欲染、瞋恚、無色染。
 The seventh realm of form eliminates the stains of desire, anger, and colorlessness.
無色界六，見、疑、無色染、無明、慢、掉。
 The six formless realms include seeing, doubt, colorless dye, ignorance, slowness, and loss.
已生智人，欲界未竟、色界未竟、無色界未竟，幾結眠沒？
 When a wise man is born, the desire realm, the form realm, and the formless realm are not yet completed. How many knots of sleep are there?
七。欲界五，除色染、無色染。
 seven. The fifth realm of desire eliminates color stains and colorless stains.
色界四，色染、無明、慢、掉。
 The four realms of form are color staining, ignorance, slowness, and loss.
無色界四，無色染、無明、慢、掉。
 The four formless realms include colorless staining, ignorance, slowness, and loss.
復有生智人，欲界已竟、色界未竟、無色界未竟，幾結眠沒？
 If there is a wise man again, the desire realm has been completed, the form realm has not been completed, and the formless realm has not been completed, how many knots of sleep are there?
五。欲界疑。
 five. The world of desire is doubtful.
色界四，色染、無明、慢、掉。
 The four realms of form are color staining, ignorance, slowness, and loss.
無色界四，無色染、無明、慢、掉。
 The four formless realms include colorless staining, ignorance, slowness, and loss.
未生智人，欲界未竟、色界未竟、無色界未竟，幾結眠沒？
 Before a wise man is born, the world of desire, the world of form, and the world of form have not been completed. How many knots of sleep are there?
見結中八，除自性及戒[2]道。
 See the eight knots, except the self-nature and precepts [2].
四結眠沒疑中，瞋恚、無明、慢掉。
 The four knots of sleep are without doubt, anger, ignorance, and slowness.
八結眠沒戒道，[3]除自性及無色染。
 The eight knots of sleep have no precepts, [3] except the self-nature and colorless stains.
五結眠沒欲染結，見、疑、無明、慢、掉。
 The five knots are knots of sleep, no desire, vision, doubt, ignorance, conceit, and loss.
五結眠沒瞋恚結中，見、疑、無明、慢、掉。
 The five knots of sleep are not in the knot of anger and anger, including vision, doubt, ignorance, conceit, and loss.
五結眠沒色染結中，見、疑、無明、慢、掉。
 The five knots of sleep are colorless and stained knots, with vision, doubt, ignorance, slowness, and loss.
五結眠沒無色染結中，見、疑、無明、慢、掉。
 The five knots of sleep are submerged in the colorless dye knots, which include seeing, doubting, ignorance, slowness, and loss.
八結眠沒無明結中，除自性及戒道。
 The eight knots of sleep are submerged in the knot of ignorance, excluding the self-nature and the moral path.
八結亦眠沒慢掉結中，除自性及戒道。
 The Eight Knots also fall asleep and fall into knots, eliminating the self-nature and the moral path.
八結眠沒眼入耳入中，除戒道及無色染。
 The eight knots of sleep are invisible to the eyes and ears, except for the path of precepts and colorless defilements.
從鼻入舌入乃至過去未來現在，亦如上說。
 From the nose to the tongue to the past, future and present, the same is said above.
非過去非未來非現在無也。
 Neither the past nor the future nor the present.
生智人，欲界未竟、色界未竟、無色界未竟，幾結眠沒？
 If a wise person is born, the desire realm, the form realm, and the formless realm have not yet been completed, how many knots of sleep are there?
見結中無也。
 See that there is nothing in the knot.
疑、戒道亦無。
 There is no doubt or discipline.
三結眠沒欲染結中，無明、慢、掉。
 Three knots of sleep, no desire, stained knots, ignorance, slowness, and loss.
三結眠沒瞋恚結中，無明、慢、掉。
 The three knots of sleep are not in the knot of anger, anger, ignorance, slowness, and loss.
三結眠沒色染結中，無明、慢、掉。
 The three knots of sleep are colorless and dyed, and there is ignorance, slowness, and loss.
三結眠沒無色染結中，無明、慢、掉。
 The three-knot sleep is in the colorless dye-knot, with ignorance, slowness, and loss.
六結眠沒無明結中，除自性。
 The six knots of sleep are submerged in the knot of ignorance, excluding the self-nature.
六結眠沒慢掉結，除自性。
 The six-knot sleep does not slow down the knots and eliminates the self-nature.
六結眠沒眼入耳入，除無色染。
 Six-knot sleep has no eyes or ears, except for colorless dye.
五結眠沒鼻入舌入，除色染、無色染。
 The five-knot sleep penetrates the nose and enters the tongue, removing colored stains and colorless stains.
六結眠沒身入，除無色染。
 The six knots of sleep do not enter the body, except for the colorless dye.
七結眠沒意入。
 Qijie sleep without intention.
六結眠沒色入聲入，除無色染。
 Six-knot sleep has no color or sound, except colorless dye.
五結眠沒香入味入，除色染、無色染。
 Wujie Mian has no fragrance and taste, and can eliminate color stains and colorless stains.
六結眠沒觸入，除無色染。
 The six knots of sleep are not touched, except for the colorless dye.
七結眠沒法入。
 It is impossible to enter Qijie sleep.
六結眠沒眼界耳界，除無色染。
 Six-knot sleep has no vision or ear, except for colorless stains.
五結眠沒鼻界舌界，除色染、無色染。
 The five knots of sleep disappear from the nose and tongue boundaries, removing color dyes and colorless dyes.
六結眠沒身界，除無色染。
 The six knots of sleep have no body realm, except for the colorless dye.
六結眠沒色界聲界，除無色染。
 The six knots of sleep have no form or sound realm, except for the colorless dye.
五結眠沒香界味界，除色染、無色染。
 The five knots of sleep have no scent and taste, except for color dyes and colorless dyes.
六結眠沒觸界，除無色染。
 The six knots of sleep do not touch the boundary, except for the colorless dye.
六結眠沒眼識界耳識界，除無色染。
 The six-knot sleep has no vision and ear consciousness, except for colorless stains.
五結眠沒鼻識界舌識界，除色染、無色染。
 The five knots of sleep disappear from the nose-consciousness realm and the tongue-consciousness realm, eliminating color stains and colorless stains.
六結眠沒身識界，除無色染。
 The six-knot sleep does not exist in the realm of body and consciousness, except for the colorless stain.
七結眠沒意界意識界法界。
 The seven knots of sleep are the realm of consciousness and law.
七結眠沒色陰。
 Qijie sleep is colorless and yin.
受、想、行、識陰亦如是。
 The same is true for feelings, thoughts, formations, and consciousness.
七結眠沒苦諦。
 There is no truth in sleeping in the Seven Knots.
三結眠沒集諦，無明、慢、掉。
 The third knot of sleep has no truth, ignorance, slowness, and loss.
滅諦、道諦無也。
 The truth of annihilation and the truth of Tao are nonexistent.
六結眠沒眼根耳根，除無色染。
 Six-knot sleep has no eyes or ears, except colorless stains.
五結眠沒鼻根舌根，除色染、無色染。
 The five-knot sleep does not cover the base of the nose and the tongue, eliminating colored dyes and colorless dyes.
六結眠沒身根，除無色染。
 The six knots of sleep have no roots in the body, except for colorless dyes.
五結眠沒男根、女根，除色染，無色染。
 The five knots have no male or female roots, eliminate color stains, and have no color stains.
七結眠沒命根。
 Qijie Mian has no life root.
五結眠沒樂根，除瞋恚結、無色染。
 The five knots of sleep have no roots of happiness, except for the knots of anger and hatred, and the colorless stains.
四結眠沒苦根，瞋恚、無明、慢、掉。
 The four knots of sleep have no roots of bitterness, anger, ignorance, slowness, and loss.
五結眠沒喜根，除瞋、無色染。
 The five-knot sleep has no roots of happiness, and eliminates anger and colorless stains.
四結眠沒憂根，瞋恚、無明、慢、掉。
 The four knots of sleep have no root of worry, anger, ignorance, slowness, and loss.
六結眠沒捨根，除瞋恚。
 The six knots of sleep have no roots of abandonment, eliminating anger and anger.
七結眠沒意根。
 Seven knots of sleep have no meaning.
聖根無也。
 There is no holy root.
地獄、畜生、餓鬼無也。
 There are no hells, animals, or hungry ghosts.
五結眠沒人中，除色染、無色染。
 No one is in the five knots of sleep, except for colored dyes and colorless dyes.
天上通七結。
 There are seven knots in the sky.
五結眠沒欲界天，除色染、無色染。
 The Five Knots sleep in the realm of desireless heaven, eliminating color stains and colorless stains.
四結眠沒色界天，色染、無明、慢、掉。
 The four knots of sleep are in the sky of the colorless world, where color is dyed, ignorant, slow and lost.
四結眠沒無色界天，無色染、無明、慢、掉。
 The four knots of sleep do not exist in the formless realm, and are colorless stains, ignorance, slowness, and loss.
五結眠沒欲界，除色染、無色染。
 The five knots sleep without the realm of desire, eliminating color stains and colorless stains.
四結眠沒色界，色染、無明、慢、掉。
 The four knots of sleep have no color realm, color staining, ignorance, slowness, and loss.
四結眠沒無色界，無色染、無明、慢、掉。
 The four-knot sleep does not exist in the formless realm, without color staining, ignorance, slowness, or loss.
七結眠沒色法。
 Seven-knot sleep has no form.
非色法亦如是。
 The same is true for non-material things.
六結眠沒可見法，除無色染。
 There is no visible way to sleep in the six knots, except for colorless dye.
七結眠沒不可見法。
 There is no invisible way to sleep in the Seven Knots.
六結眠沒有對法，除無色染。
 There is no antidote to the six-knot sleep except colorless dye.
七結眠沒無對法。
 There is no right way to sleep in seven knots.
聖法無。
 There is no holy law.
七結眠沒非聖法。
 There is nothing wrong with sleeping in the Seven Knots.
有漏法七，無漏法無。
 There are seven methods of leakage, and there is no method of leakage.
有染法七，無染法無。
 There are seven stained methods, and there are no untainted methods.
有求法七，無求[4]法無。
 There are seven ways to seek, but there is no way to seek [4].
當取法七，非當取法無。
 The method seven should be taken, and the method none should be taken.
有取法七，無取法無。
 There are seven ways to take it, and there are no ways to take it.
有勝法七，無勝法無。
 There are seven ways to win, but there are no ways to win.
受法七，非受法七。
 Acceptance of Dharma Seven, non-receptance of Dharma Seven.
內法七，外法七。
 There are seven internal methods and seven external methods.
有報法七，無報法七。
 There are seven methods of retribution and seven methods of no retribution.
心法七，非心法七。
 Seven mental methods, seven non-mental methods.
心相應法七，非心相應法七。
 The mind corresponds to Dharma 7, and the non-heart corresponds to Dharma 7.
心數法七，非心數法七。
 The number of the heart is seven, the number of the non-heart is seven.
有緣法七，無緣法七。
 There are seven predestined methods and seven undestined methods.
共心法七，非共心法七。
 There are seven Dharmas of the common mind and seven Dharmas of the non-common mind.
隨心轉法七，不隨心轉法七。
 Follow your heart and turn Dharma Seven. Do not turn Dharma Seven according to your heart.
業法七，非業法七。
 There are seven karma laws and seven non-karma laws.
業相應法七，非業相應法七。
 Karma corresponds to Dharma 7, and non-karma corresponds to Dharma 7.
共業法、[5]不共業法七。
 Common karma law, [5] Non-common karma law 7.
隨業轉法七，不隨業轉法七。
 Follow the karma to change the Dharma Seven, and do not follow the karma to change the Dharma Seven.
因法七，非因法七。
 There are seven causes and seven non-causes.
有因法七，無因法七。
 There are seven laws with causes and seven laws without causes.
有緒法七，無緒法七。
 There are seven methods with threads and seven without threads.
有緣法七，無緣法七。
 There are seven predestined methods and seven undestined methods.
有為法七，無為法七。
 There are seven conditioned methods and seven unconditioned methods.
知法七，非知法七。
 Knowing the Dharma is seven, but not knowing the Dharma is seven.
識法七，非識法七。
 Conscious Dharma Seven, Non-conscious Dharma Seven.
解法七，非解法七。
 Solution seven, non-solution seven.
了法七，非了法七。
 The law is seven, the law is seven.
斷智知法七，非斷智知法七。
 There are seven ways to know the Dharma by cutting off the wisdom, and there are seven ways to know the Dharma without cutting off the wisdom.
斷法、非斷法亦如是七。
 The same is true for the judgment method and the non-disposition method.
脩法七，不脩法七。
 Practice Dharma Seven, don’t practice Dharma Seven.
證法七，非證法七。
 There are seven proof methods and seven non-proof methods.
善法七，不善法七，無記法七。
 There are seven good dharma, seven unwholesome dharma, and seven unrecorded dharma.
學法、無學法無，非學非無學法七。
 Studying the Dharma, without studying the Dharma, there is no Dharma without studying, and without studying the Dharma, there is no Dharma.
報法七，報法法七，非報[6]法非報法法七。
 The law of retribution is seven, the law of retribution is seven, the law of non-retribution [6] The law of non-retribution is seven.
見斷法無，思惟斷法七，非見斷非思惟斷法七。
 There is no way to judge by seeing, there are seven ways to judge by thinking, there are seven ways to judge without seeing and not thinking.
見斷因法無，思惟斷因法七，非見斷非思惟斷因法七。
 There is no way to judge the cause by seeing, there are seven ways to judge the cause by thinking, there are seven ways to judge the cause by not seeing and not thinking.
欲界繫法[1]五，除色染、無色染。
 The method of tying the desire realm [1] Five is to eliminate colored dyes and colorless dyes.
色界繫法四，色染、無明、慢、掉。
 The four realms of color are color dyeing, ignorance, slowness, and loss.
無色界繫法四，無色染、無明、慢、掉。
 The four realms of the colorless realm include colorless staining, ignorance, slowness, and loss.
不繫法無。
 Not tied to Dharma.
過去法七，未來法七，現在法七，非過去非未來非現在無也。
 The past is seven, the future is seven, and the present is seven. It is neither the past nor the future nor the present.
生智人，欲界已竟、色界未竟、無色界未竟，幾結眠沒？
 For a wise person, the desire realm has been completed, the form realm has not been completed, and the formless realm has not been completed. How many knots of sleep are there?
見結中無也。
 See that there is nothing in the knot.
疑、戒道、欲染、瞋恚無也。
 There is no doubt, morality, desire, or anger.
三結眠沒色染結中，無明、慢、掉。
 The three knots of sleep are colorless and dyed, and there is ignorance, slowness, and loss.
三結眠沒無色染，無明、慢、掉。
 Three-knot sleep has no colorless stains, ignorance, slowness, and loss.
四結眠沒無明結，除自性。
 The four knots of sleep do not have the knot of ignorance and eliminate the self-nature.
四結眠沒慢掉結，除自性。
 Four-knot sleep does not slow down the knots and eliminates the self-nature.
四結眠沒眼入耳入，除無色染。
 Four-knot sleep has no eyes or ears, except for colorless stains.
鼻入舌入無。
 The nose enters the tongue and enters nothing.
四結眠沒身入，除無色染。
 The four knots of sleep do not enter the body, except for the colorless dye.
五結眠沒意入。
 Wu Jie sleeps unintentionally.
四結眠沒色入聲入，除無色染。
 The four knots of sleep are colorless and soundless, except for the colorless dye.
香入味入無。
 Fragrant and delicious.
四結眠沒觸入，除無色染。
 The four knots of sleep are not touched, except for the colorless dye.
五結眠沒法入。
 It is impossible to enter Wujie sleep.
四結眠沒眼界耳界，除無色染。
 The four-knot sleep has no vision or ear, except for colorless stains.
鼻界舌界無。
 Nose boundary and tongue boundary.
四結眠沒身界，除無色染。
 The four knots of sleep have no body realm, except for the colorless dye.
四結眠沒色界聲界，除無色染。
 The four knots of sleep have no form or sound realm, except for the colorless dye.
鼻界舌界無。
 Nose boundary and tongue boundary.
四結眠沒觸界，除無色染。
 The sleep of the four knots does not touch the boundary, except for the colorless dye.
四結眠沒眼識界耳識界，除無色染。
 The four knots of sleep have no vision and ear consciousness, except for colorless stains.
鼻識界舌識界無。
 The realm of nose consciousness and tongue consciousness are non-existent.
四結眠沒身識界，除無色染。
 The four knots of sleep do not exist in the realm of body and consciousness, except for the colorless stain.
五結眠沒意界、意識界、法界。
 The five knots of sleep have no realm of mind, consciousness, and dharma.
五結眠沒色陰，受、想、行、識陰亦如是。
 The five knots of sleep have no color yin, and the same is true for the feeling, thinking, action, and consciousness yin.
五結眠沒苦諦。
 There is no truth to suffering when sleeping in the five knots.
三結眠沒集諦，無明、慢、掉。
 The third knot of sleep has no truth, ignorance, slowness, and loss.
滅諦、道諦無。
 The truth of cessation and the truth of path are nothingness.
四結眠沒眼根耳根，除無色染。
 The four-knot sleep has no eyes or ears, except for colorless stains.
鼻根舌根無。
 The base of the nose and tongue are absent.
四結眠沒身根，除無色染。
 The four knots of sleep have no roots in the body, except for the colorless dye.
男[2]根、女根無。
 Male [2] root and female root are absent.
五結眠沒命根。
 Wu Jie Mian has no life root.
四結眠沒樂根、喜根，除無色染。
 The four-knot sleep has no roots of happiness and joy, except for colorless stains.
苦根、憂根無。
 There is no root of bitterness or worry.
五結眠沒捨根、喜根。
 The five knots of sleep have neither the root of giving up nor the root of happiness.
諸無漏根無。
 Everything has no roots.
地獄、畜生、餓鬼、人中無。
 Hell, animals, hungry ghosts, and humans.
五結眠沒通天上。
 Wujie Mian does not reach the sky.
欲界天無。
 There is no heaven in the world of desire.
四結眠沒色天上，除無色染。
 The four knots sleep in the colorless sky, except for the colorless dye.
四結眠沒無色天上，除色染。
 The four knots sleep in the colorless sky, eliminating color stains.
欲界無。
 There is no realm of desire.
四結眠沒色界，除無色染。
 The four knots of sleep have no color realm, except for the colorless dye.
四結眠沒無色界，除色染。
 The four-knot sleep eliminates the colorless realm and eliminates color and dye.
四結眠沒色法，無色法亦如是。
 There is no form in the four knots of sleep, and the same is true for formless dharmas.
四結眠沒可見法，除無色染。
 There is no visible way to sleep in the four knots, except for colorless dye.
五結眠沒不可見法。
 There is no invisible way to sleep in the five knots.
四結眠沒有對法，除無色染。
 There is no antidote to the four knots of sleep, except colorless dye.
五結眠沒無對法中，聖法無，非[3]聖有漏法五，無漏法無。
 There is no Dharma in the five knots, there is no holy Dharma, there is no leakage in the five non-sage Dharma [3], there is no leakage in the Dharma.
有染法五，無染法無。
 There are five tainted methods, and there are no tainted methods.
有求法五，無求法無。
 There are five ways to seek, but there is no way to seek.
當取法五，非當取法無。
 The method should be five, and the method should be none.
有取法五，無取法無。
 There are five ways to take it, but there are no ways to take it.
有勝法五，無勝法無。
 There are five ways to win, but there are no ways to win.
受法五，非受法五。
 Token Dharma five, non-receptive Dharma five.
內法五，外法五。
 Five internal methods, five external methods.
有報法五，無報法五。
 There are five retributions, and there are five retributions.
心法五，非心法五。
 Mental Dharma Five, not Mental Dharma Five.
心相應法五，心不相應法五。
 The mind corresponds to Dharma Five, but the heart does not correspond to Dharma Five.
心數法五，非心數法五。
 The mental number is five, the non-mental number is five.
有緣法五，無緣法五。
 There are five predestined methods and five undestined methods.
共心法五，不共心法五。
 They share the five mental principles, but they do not share the five mental principles.
隨心轉法五，不隨心轉法五。
 Turn the Five Methods as you wish, or turn the Five Methods as you please.
業法五，非業法五。
 There are five karma laws and five non-karma laws.
業相應法五，非業相應法五。
 Karma corresponds to Dharma 5, and non-karma corresponds to Dharma 5.
共業法五，非共業法五。
 There are five common industry laws and five non-common industry laws.
隨業轉法五，不隨業轉[4]法五。
 Follow the karma to change the dharma 5, do not follow the karma [4] dharma 5.
因法五，非因法五。
 There are five causes and five non-causes.
有因法五，[5]無因法五。
 There are five laws with causes, [5] there are five laws without causes.
有緒法五，無緒法[6]五。
 There are five methods with threads and five without threads [6].
有為法五，無為法[7]五。
 There are five conditioned methods and five unconditioned methods [7].
知法五，非知法無。
 Knowing the Dharma is five, but there is no Dharma without knowing it.
識法非識法、解法非解法、了法不了法亦如是。
 Recognizing the Dharma is not recognizing the Dharma, explaining the Dharma is not the solution to the Dharma, and understanding the Dharma is not the same as understanding the Dharma.
斷智知法五，非斷智知法五。
 There are five ways to know the Dharma by cutting off the wisdom, and there are five ways to know the Dharma without cutting off the wisdom.
斷法非斷法亦如是。
 The same is true for the non-judgmental method.
[8]五脩法五，非脩法五。
 [8] Five practices, five practices, five non-cultivation practices.
證法五，非證法五。
 There are five ways to prove it, and there are five ways to not prove it.
善法[＊]五，不善法五。
 There are five good dharma [*] and five unwholesome dharma.
[9]無學法[10]五，學法五，非學非無學法五。
 [9] No learning method [10] Five, learning method five, non-learning method five.
[A1]報法五，報法法五，非報非報法法五。
 [A1] The method of retribution is five, the method of retribution is five, the method of non-retribution is five.
見斷法無，思惟斷法五，非見斷非思惟斷[11]法五。
 There is no way to judge by seeing, there are five ways to judge by thinking, there are five ways to judge without seeing and not by thinking [11].
見斷因法無，思惟斷因法五，非見斷非思惟[12]斷因法五。
 There is no way to judge the cause by seeing, there are five ways to judge the cause by thinking, there are five ways to judge the cause without seeing [12].
欲界繫法、無色界繫法四，除無色染。
 The desire realm is the Dharma and the colorless realm is the fourth Dharma, except for the colorless dye.
色界繫法四，除色染。
 The fourth method of color boundary system is to eliminate color dyeing.
不繫法無。
 Not tied to Dharma.
過去法五，未來法五，現在法五，非過去非未來非現在法無。
 There are five laws of the past, five laws of the future, and five laws of the present. There is nothing that is neither past nor future nor the present.
[13]◎
 [13]◎
舍利弗阿毘曇論卷第二十六
 Volume 26 of Sāriputta Abhidamāṇa
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T1548 舍利弗阿毘曇論卷/篇章 二十七
 T1548 Shariputra Abhitan's Treatise Volume/Chapter Twenty-seven
舍利弗阿毘曇論卷第二十七
 Volume 27 of Sāriputta Abhidamāṇī
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
 Translated by Yao, Qin, Bin, Sanzang, Tamayashe, Gongtanmojuduo, etc.
緒分假結品之二
 Xufen false knot product 2
◎[14]若人眠沒見、疑、[15]戒道結中，此人有幾結？
 ◎[14] If a person sleeps without seeing, doubting, [15] and has knots in the moral path, how many knots does this person have?
有十。
 has ten.
若人眠沒欲染、瞋恚結中，此人有幾結？
 If a person sleeps without desires and is knotted with anger and anger, how many knots does this person have?
或十或七。
 Or ten or seven.
若人眠沒色染、無色染、無明、慢、掉結中，此人有幾結？
 If a person sleeps in colorless, colorless, ignorant, slow, and falling knots, how many knots does this person have?
或十或五。
 Or ten or five.
若見結、疑結眠沒法中，此法中有幾結？
 If you see knots or doubt knots, you can't get into the method. How many knots are there in this method?
或十或九或八或七或六或五。
 Or ten or nine or eight or seven or six or five.
若戒道結眠沒法中，此法中有幾結？
 If there is no way to achieve knot sleep in the path of discipline, how many knots are there in this method?
或十或九或八或七。
 Or ten or nine or eight or seven.
若欲染結眠沒法中，此法中有幾結？
 If you want to dye knots in sleep but cannot do it, how many knots are there in this method?
或十或九或八或七或六。
 Or ten or nine or eight or seven or six.
若瞋恚結眠沒法中，此法中有幾結？
 If anger, anger, and sleep cannot be overcome, how many knots are there in this method?
或十或九或八或七或六或五。
 Or ten or nine or eight or seven or six or five.
若色染、無色染結眠沒法中，此法中有幾結？
 If the color-dyed and colorless-dyed knots cannot be found in the method, how many knots are there in this method?
或十或九或八或七或六。
 Or ten or nine or eight or seven or six.
若無明、慢、掉結眠沒法中，此法中有幾結？
 If there is ignorance, slowness, falling knots and sleep, and the Dharma cannot be achieved, how many knots are there in this Dharma?
或十或九或八或七或六或五或四(法[16]人竟)。
 Or ten or nine or eight or seven or six or five or four (Fa [16] Ren Jing).
[17]若見結、疑眠沒人法中，此人法有幾結？
 [17] If there are knots and knots in doubt and no one is in the Dharma, how many knots does this person have?
或十或九或八或七或六或五。
 Or ten or nine or eight or seven or six or five.
若戒道結眠沒人法中，此人法有幾結？
 If there are knots in the path of morality and there is no one in the Dharma, how many knots in the Dharma does this person have?
或十或九或八或七。
 Or ten or nine or eight or seven.
若欲染結眠沒人法中，此人法有幾結？
 If you want to fall asleep and have knots, how many knots does this person have?
或十或九或八或七或六。
 Or ten or nine or eight or seven or six.
若瞋恚結眠沒人法中，此人法有幾結？
 If there is no one in the Dharma who sleeps with anger and hatred, how many knots in the Dharma does this person have?
或十或九或八或七或六或五或四。
 Or ten or nine or eight or seven or six or five or four.
若色染、無色染結眠沒人法中，此人法有幾結？
 If the color-dyed or colorless-dyed knots are in one's Dharma, how many knots does this person's Dharma have?
或十或九或八或七或六。
 Or ten or nine or eight or seven or six.
若無明結、慢、掉結眠沒人法中，此人[18]法有幾結？
 If there is no clear knot, slowness, or falling knot sleep, no one is in the Dharma. How many knots does this person [18] have?
或十或九或八或七或六或五或四。
 Or ten or nine or eight or seven or six or five or four.
若欲終、非欲終、終非終，[1]欲生、非[＊]欲生、生非生。
 If you want to end, you don’t want to end, and the end is not the end, [1] you want to live, not [*] you want to live, and life is not born.
欲終，謂最後心。
 The end of desire is called the last heart.
非欲終，謂除最後心。
 It is not the end of desire, it means getting rid of the last heart.
終，謂最後心。
 End, that is, the last heart.
非終，謂在此陰。
 It’s not the end, it’s said to be in this Yin.
[＊]欲生，謂初心。
 [*] Desire to live is called the original intention.
非[＊]欲生，謂除初心。
 Not wanting to live [*] means getting rid of the original intention.
生，謂在此陰。
 Born, it is said to be in this Yin.
非生，謂未在此陰。
 Not born, means not in this Yin.
如是地獄、畜生、餓鬼、人中、天上，欲界、色界、無色界。
 Such are the hells, animals, hungry ghosts, among humans, in heaven, the realm of desire, the realm of color, and the realm of formlessness.
若眾生於地獄中欲終，眠沒幾結中？
 If all living beings want to die in hell, how many knots will they sleep in?
若眾生於地獄中非欲終，眠沒幾結中？
 If all sentient beings end up in hell without desires, how many knots of sleep will they have?
若眾生於地獄中終，眠沒幾[2]結？
 If all living beings end up in hell, how much sleep will they get?
若眾生於地獄中非終，眠沒幾結中？
 If all sentient beings end up in hell, how many knots of sleep will they have?
若眾生於地獄中始生，眠沒於幾結？
 If sentient beings are born in hell, how many knots will they sleep in?
若眾生於地獄中非始生，眠沒幾結？
 If sentient beings are not born in hell, how many knots of sleep will they have?
若眾生於地獄中生，眠沒幾結？
 If sentient beings are born in hell, how many knots of sleep will they have?
若眾生於地獄中非生，眠沒幾結？
 If sentient beings are not reborn in hell, how many knots of sleep will they have?
畜生、餓鬼、人中、天上，欲界、色界、無色界亦如是。
 The same is true for animals, hungry ghosts, among humans, in heaven, in the realm of desire, the realm of color, and the realm of formlessness.
若眾生於地獄中欲終，始生畜[3]生，眠沒幾結？
 If all living beings want to end up in hell, they will be born as animals [3], how many knots of sleep will they have?
若眾生於地獄中欲終，非始生畜生中，眠沒幾結？
 If all living beings want to end up in hell, instead of being reborn as animals, how many knots of sleep will they have?
若眾生於地獄中欲終，生畜生中，眠沒幾結？
 If all living beings want to die in hell or among animals, how many knots of sleep will they have?
若眾生於地獄中欲終，非生畜生中，眠沒[4]於幾結？
 If all living beings want to end up in hell, how many knots will they sleep in if they are not born among animals?
若眾生於地獄中非欲終，始生畜生時，眠沒幾結？
 If sentient beings end up in hell without desires and are reborn as animals, how many knots of sleep will they have?
若眾生於地獄中非欲終，非始生畜生中，眠沒幾結？
 If sentient beings end up in the hells where their desires do not end, or among the animals where they do not begin, how many knots of sleep will they have?
若眾生於地獄中非欲終，生畜生中，眠沒幾結？
 If all sentient beings end up in hell without desires or among animals, how many knots of sleep will they have?
若眾生於地獄中非欲終，[5]始非生畜生，眠沒幾結？
 If all sentient beings end up in hell without desires, [5] they will not be born as animals at first, how many knots of sleep will they have?
若眾生於地獄中終，始生畜生中，眠沒幾結？
 If sentient beings end up in hell and are born among animals, how many knots of sleep will they have?
若眾生於地獄中終，非始生畜生中，眠沒幾結？
 If all sentient beings end up in hell instead of being born among animals, how many knots of sleep will they have?
若眾生於地獄[6]中終，生畜生中，眠沒幾結？
 If all living beings end up in hell [6] and among animals, how many knots of sleep will they have?
若眾生於地獄中終，非生畜生中，眠沒幾結？
 If all living beings end up in hell, not among animals, how many knots of sleep will they have?
若眾生於地獄中[7]非終，[8]非始生畜生中，眠沒幾結？
 If sentient beings are [7] not ending in hell, [8] are not beginning to be born among animals, how many knots of sleep will they have?
若眾生於地獄中非終，非始生畜生中，眠沒幾結？
 If sentient beings end up in hell and are not born among animals, how many knots of sleep will they have?
若眾生於地獄中非終，[＊]非生畜生中，眠沒幾[9]結？
 If all living beings end up in hell, [*] and are not born among animals, how many [9] knots of sleep will they have?
從地獄至餓鬼、從地獄至人中、從地獄至天上，亦如是。
 It is the same from hell to hungry ghosts, from hell to humans, and from hell to heaven.
從畜生至餓鬼、從畜生至人中、從畜生至天上、從畜生至地獄、從餓鬼至人中、從餓鬼至天上、從餓鬼至地獄、從餓鬼至畜生、從人中至天上、從人中至地獄、從人中至畜生、從人中至餓鬼、從天上至地獄、從天上至畜生、從天上至餓鬼、從天上至人中，從欲界至色界、從欲界至無色界、從色界至無色界、從色界至欲界、從無色界至欲界、從無色界至色界，亦如是。
 From animals to hungry ghosts, from animals to humans, from animals to heaven, from animals to hell, from hungry ghosts to humans, from hungry ghosts to heaven, from hungry ghosts to hell, from hungry ghosts to animals, from humans To heaven, from humans to hell, from humans to animals, from humans to hungry ghosts, from heaven to hell, from heaven to animals, from heaven to hungry ghosts, from heaven to humans, from the realm of desire to the realm of sex , from the desire realm to the colorless realm, from the color realm to the colorless realm, from the color realm to the desire realm, from the colorless realm to the desire realm, from the colorless realm to the color realm, it is the same.
[10]◎
 [10]◎
◎[11]舍利弗阿毘曇[12]論緒分行品第五
 ◎[11] Shariputra Abhitan[12] Chapter 5 of the Introduction
身行、口行、意行地。
 The actions of the body, the actions of the speech, and the actions of the mind.
云何身行？
 Where is the cloud?
謂出入息，是名身行。
 It is said that breathing in and out is the name and body.
云何口行？
 What's the point of speaking?
謂覺、觀，是名口行。
 Awakening and contemplation are all words and actions.
云何意行？
 What's your intention?
謂想、思，是名意行。
 It refers to thinking and thinking, which is the name of mental action.
身行地，從有出入息身乃至第四禪，是名身行地。
 The ground of body movement, from the body of in-and-out breathing to the fourth jhana, is called the ground of body movement.
云何非身行地？
 Why is it that the body is on the ground?
從非出入息身、第四禪若過，是名非身行地。
 If there is no breathing in and out of the body, and the fourth jhana passes, this is called the ground of non-body movement.
云何口行地？
 How can one speak freely?
欲界意識、若色界不定、若初禪及初禪間，是名口行地。
 The consciousness of the desire realm, if the realm of form is uncertain, if it is between the first jhāna and the first jhāna, this is called the ground of speech and conduct.
云何非口行地？
 Why is it not just words and deeds?
五識身若二禪若過，是名非口行地。
 If the five senses, body, and two jhanas are passed, this is called the ground of non-verbal action.
云何意行地？
 Why do you want to do this?
除二定及一生，若餘處，是名意行地。
 Except for the two concentration and one life, if there is any remaining place, it is called the place where the mind performs.
云何非意行地？
 Why is it so unintentional?
二定及一生，是名非意行地。
 The second concentration and the whole life are called the ground of non-intentional action.
身行於何處生不滅？
 Where does the body live and die?
從非出入息身至有出入息身、若於第四禪起，於此處身行生不滅。
 From the non-in-breathing and in-breathing body to the in-and-out-breathing body, if it arises in the fourth jhāna, the body's formations here will never cease.
身行於何處滅不生？
 Where does the body go without rebirth?
從出入息身至非出入息身、若入第四禪，於此處身行滅不生。
 From the in-breath body to the non-in-breath body, if you enter the fourth jhana, here the body will cease to exist.
身行於何處生滅？
 Where does the body arise and die?
若有出入息處，於此處身行生滅。
 If there is a place where the breath comes in and out, the body will arise and die here.
身行於何處行不生不滅？
 Where does the body walk without birth and death?
於非出入息身中、若第四禪若過，是名身行不生不滅。
 In the body that is not in and out of breath, if the fourth jhāna passes, this body formation will neither arise nor cease.
口行於何處生不滅？
 Where does the oral conduct arise and never die?
從離五識身至意識、從第二禪起，於此處口行生不滅。
 From the body of separation from the five consciousnesses to the consciousness, starting from the second jhana, here the oral conduct arises and never dies.
口行於何處滅不生？
 Where does the oral conduct cease to exist?
從離意識至五識身、若入第二禪，於此處口行滅不生。
 From the disembodied consciousness to the body of five consciousnesses, if you enter the second jhāna, here the verbal actions cease and do not arise.
口行於何處生滅？
 Where does the oral conduct arise and cease?
若有覺觀處，於此處口行生滅。
 If there is a place of awareness and observation, here the speech acts are arising and passing away.
口行於何處不生不滅？
 Where does the spoken word neither arise nor cease?
於五識身中若[13]第二禪若過，於此處口行不生不滅。
 If [13] the second jhāna passes in the body of five consciousnesses, here the verbal actions will neither arise nor cease.
意行於何處生不滅？
 Where do the thoughts arise and never die?
於二定起、若一生處命終，於此處意行生不滅。
 When the second concentration arises, if one's life ends, the mind's actions here will never cease.
意行於何處滅不生？
 Where does the mind cease to exist?
若入二定及一生處，於此處意行滅不生。
 If you enter the place of two samadhis and one life, your mental formations will cease to exist here.
意行於何處生滅？
 Where do the mental processes arise and die?
若意行，於此處意行生滅。
 If the mind acts, here the mind acts and ceases.
意行於何處不生不滅？
 Where does the mind go without birth and death?
若於二定至一生處是，於此處意行不生不滅。
 If this is the case in the second concentration for a lifetime, the mental actions here will not arise or die.
[＊]舍利弗阿毘曇[＊]論緒分觸品第六
 [＊] Shariputra Abhitan [＊] Chapter 6 of the Introduction
愚者無明覆，愛煩惱和合，由是法故聚集成身，彼名色緣二法生觸。
 A fool is ignorant, loves troubles and combines them, and gathers them into a body due to these dharmas, and the two dharmas of name, form and condition come into contact.
今當集假觸正門。
 Today, we will set off to the main entrance.
身觸、心觸乃至十八觸，是名觸法。
 Physical contact, mental contact and even eighteen contacts are called contact methods.
云何身觸？
 Yun He touched it?
若觸身識相應，是名身觸。
 If contact corresponds to body consciousness, it is called body contact.
云何心觸？
 What's wrong with Yun?
若觸意識相應，是名心觸。
 If the contact consciousness corresponds, it is called mind contact.
復次若五[14]識相應眼耳鼻舌身識，是名身觸。
 Furthermore, if the five [14] consciousnesses correspond to the eyes, ears, nose, tongue, and body consciousness, this is called body contact.
若心意[＊]識相應，是名心觸。
 If the mind [*] consciousness corresponds, it is called mind contact.
云何名觸？
 What is the name of the cloud?
若觸心觸，是名名觸。
 If it touches the heart, it is called touch.
云何對觸？
 How can I touch it?
若觸身觸，是名對觸。
 If it touches the body, it is called the opposite touch.
云何愛觸？
 Why do you love touching?
若觸欲染相應，是名愛觸。
 If touch corresponds to desire, it is called love touch.
云何恚觸？
 Why is Yun touching?
若觸惱相應，是名恚觸。
 If touch and anger correspond, it is called anger touch.
云何明觸？
 Yunhe Mingchu?
若觸聖智相應，是名明觸。
 If touch corresponds to holy wisdom, it is called clear touch.
云何無明觸？
 Why is there no clear contact?
若觸不善非智相應，是名無明觸。
 If contact is not wholesome and does not correspond to wisdom, it is called contact without knowledge.
云何明分觸？
 Why is it so obvious?
若觸明分生、明能令廣大，是名明分觸。
 If contact is born out of clear separation, and the clear energy can make it vast, it is called clear separation and contact.
云何無明分觸？
 Why is there no clear separation and contact?
若觸無明分生、無明能令廣大，是名無明分觸。
 If contact arises from ignorance, ignorance can make things vast. This is called contact from ignorance.
復次若觸聖忍相應，是名明分觸。
 Repeatedly, if the touch of the holy bear corresponds, it is called the clear touch.
若觸非聖[15]煩惱相應，是名無明分觸。
 If contact is associated with non-holy [15] afflictions, it is called contact without clarity.
復次若觸聖得智果，是名明分觸。
 Again, if you touch the saint and obtain the fruit of wisdom, this is called clear contact.
若觸非聖若善無記，是名無明分觸。
 If the contact is not holy or good, it is called contact without clarity.
云何聖觸？
 Why is this holy touch?
若觸無漏，是名聖觸。
 If there is no leakage in the touch, it is called holy touch.
云何非聖觸？
 Why is it not a holy touch?
若觸有漏，是名非聖觸。
 If there is leakage in the touch, it is called non-sacred touch.
云何有漏觸？
 Why is there any leakage in the cloud?
若觸有染，是名有漏觸。
 If the contact is contaminated, it is called leakage of contact.
云何無漏觸？
 Why is there no missing contact?
若觸無染，是名無漏觸。
 If the touch is untainted, it is called untainted touch.
云何有染觸？
 Why is there any contamination?
若觸有求，是名有染觸。
 If contact involves seeking, it is called tainted contact.
云何無染觸？
 Why is it so untainted?
若觸無求，是名無染觸。
 If there is no need for contact, it is called uncontaminated contact.
云何有求觸？
 Why do you want to be touched?
若觸當取，是名有求觸。
 If contact should be taken, it is called seeking contact.
云何無求觸？
 Why don't you want to be touched?
若觸非當取，是名無求觸。
 If the contact is not taken, it is called contact without seeking.
云何當取觸？
 Why should the cloud be touched?
若觸有取，是名當取觸。
 If contact involves taking, it is called taking contact.
云何非當取觸？
 Why should we touch it?
若觸無取，是名非當取觸。
 If there is no grasping of contact, it is called contact that should not be grasped.
云何有取觸？
 Why is there any contact?
若觸有勝，是名有取觸。
 If contact has victory, it is called having contact.
云何無取觸？
 Why not touch it?
若觸無勝，是名無取觸。
 If there is no victory in contact, it is called no contact.
云何有勝觸？
 Why is there such a thing as victory?
若觸有取，是名有勝觸。
 If there is grasping in contact, it is called victorious contact.
云何無勝觸？
 Why is there no victory?
若觸無取，是名無勝觸。
 If there is no grasping in contact, it is called contact without victory.
復次若此觸有[1]餘勝妙，是名有勝觸。
 Again, if this touch has [1] more than a wonderful touch, it is called a winning touch.
若此觸更無餘勝妙，是名無勝觸。
 If this touch has no remaining sublime wonderfulness, it is called a non-superior touch.
復次若如來所生觸，於一切法無礙知見乃至自在成就。
 Again, if the Tathagata comes into contact, he will be able to understand and see all dharmas without hindrance and even achieve it freely.
除此觸，若餘觸，是名有勝觸。
 In addition to this contact, if there is any remaining contact, it is called superior contact.
若上所除觸，是名無勝觸。
 If the above touch is eliminated, it is called unexcelled touch.
云何受觸？
 Why was Yun touched?
若觸內，是名受觸。
 If it touches the inside, it is called being touched.
云何非受觸？
 Yun Hefei was touched?
若觸外，是名非受觸。
 If it touches outside, it is called non-touching.
云何內觸？
 Why is the cloud touching?
若[2]觸受，是名內觸。
 If [2] contact is experienced, it is called internal contact.
云何外觸？
 Why is the cloud touching?
若觸非受，是名外觸。
 If contact is not feeling, it is called external contact.
云何有報觸？
 Why is there any retribution?
[3]若觸報法，是名有報觸。
 [3] If the law of retribution is triggered, it is called retribution.
云何無報觸？
 Why is there no retribution?
若觸報、若非報非報法，是名無報觸。
 If there is retribution, if it is not retribution, it is not retribution. This is called no retribution.
云何凡夫共觸？
 How can ordinary people touch it?
若觸非凡夫生得、凡夫亦生得，是名凡夫共觸。
 If contact is not born to ordinary people, it is also born to ordinary people. This is called common contact for ordinary people.
云何凡夫不共觸？
 How can ordinary people not be in touch with each other?
若觸非凡夫生得、凡夫不能生得，是名凡夫不共觸云何非凡夫共觸？
 If touch is something that ordinary beings can’t give birth to, how can it be said that touch is not shared by ordinary people?
若觸凡夫生得、非凡夫亦生得，是名非凡夫共觸。
 If ordinary people are born with contact, extraordinary people are also born with it. This is called common contact with extraordinary people.
云何非凡夫不共觸？
 Why don't we have common contact with husband and wife?
若觸凡夫生得、非凡夫不生不得，是名非凡夫不共觸。
 If ordinary people are born with contact, but extraordinary people are not born, this is called non-contact with ordinary people.
云何聲聞共觸？
 Why are the voice-hearers and co-contacters together?
若觸非聲聞生得、聲聞亦生得，是名聲聞共觸。
 If contact is not born by the sravakas, then the sravakas also have the contact.
云何聲聞不共觸？
 How come the voice-hearing does not share the same touch?
若觸非聲聞生得、聲聞不生不得，是名聲聞不共觸。
 If the contact is not born by the sravakas, and the sravakas are not born, it means that the sravakas and hearers are not in contact.
云何非聲聞共觸？
 How can it be that the voice-hearers share the same contact?
若觸聲聞生得、非聲聞亦生得，是名非聲聞共觸。
 If contact is experienced by sravakas and non-sravakas, it is called co-contact with non-sravakas.
云何非聲聞不共觸？
 How can it be that there is no common contact between sravakas and listeners?
若觸聲聞生得、非聲聞不生不得，是名非聲聞不共觸。
 If contact arises with the sravakas, but cannot occur without the sravakas, this is called non-sravakas and non-contacts.
云何如電觸？
 How are clouds like electric shocks?
若觸少少住少時住。
 If you touch it, you will live less and less time.
如電少少住少時住，觸亦如是，是名如電觸。
 Just as electricity stays for a short time and stays for a short time, so does contact. It is called like electric contact.
云何如金剛觸？
 How is the cloud like a vajra touch?
若觸無量住無量時住。
 If it touches, it will abide for infinite time.
如金剛無量住無量時住，觸亦如是，是名如金剛觸。
 Just as the vajra abides for immeasurable time, so does contact. This is called vajra contact.
復次若觸生已斷少煩惱分。
 If contact arises again, the troubles will be eliminated.
如電從雲中出，炤少闇分速滅，觸亦如是，是名如電觸。
 Just like electricity comes out of the clouds, and the bright light and darkness are quickly extinguished, so is the touch, which is called like an electric touch.
若觸生已斷一切煩惱，無餘煩惱，若麁若微無不斷滅。
 If contact arises, all worries will be eradicated, and there will be no remaining worries. If there is nothing left, they will cease to exist.
如金剛投於珠石，破壞摧折無不自在，觸亦如是，是名如金剛觸。
 Just like a diamond thrown into a pearl and stone, it will be destroyed and broken easily. The same is true for contact. This is called like a diamond contact.
復次若觸生已得須陀洹乃至阿那含果，是名如電觸。
 Again, if contact is born and one has attained the fruit of Sotapanna or even Anagami, this is called electric contact.
若觸生已得阿羅漢，是名如金剛觸。
 If one has attained Arhatship in the birth of contact, this is called vajra contact.
復次若觸生已得須陀洹乃至阿那含、得聲聞辟支佛阿羅漢果，是名如電觸。
 Again, if the contact is born and has attained Sotapanna or even Anagami, or attained the Arahantship of the Sravaka Pratyekabuddha, this is called electric contact.
若觸生已，若如來所生觸，於一切法無礙知見乃至自在成就，是名如金剛觸。
 If contact has arisen, if contact arises from the Tathagata, knowing and seeing all dharmas without hindrance and even attaining it freely is called vajra contact.
云何不定得觸？
 Why can't the cloud be touched?
若觸得，不定得、難得、難持，是名不定得觸。
 If it can be touched, it is uncertain, rare, and difficult to maintain. This is called indefinite touch.
云何定得觸？
 How can the cloud be touched?
若[4]觸得，決定得，不難得，易持，是名定得觸。
 If [4] it can be touched, it must be touched, it is not hard to find, it is easy to hold on to, it is called definite touch.
云何有行難持觸？
 How can there be any action that is difficult to maintain?
若觸得，不定得、難得、難持，無由力尊自在，不如所欲、不隨所欲、不盡所欲，有行難生難得。
 If it is touched, it will be uncertain, difficult to obtain, hard to hold on to, unable to maintain self-respect, not as good as what one wants, not following what one wants, not fulfilling one's desires, and it is difficult to achieve something.
如船逆水難行，觸亦如是，是名有行難持觸。
 Just as it is difficult for a boat to move against the current, so it is with touch. This is called having difficulty holding on to touch while moving.
云何無行易持觸？
 Why is it that there is no action and it is easy to hold on to it?
若觸得，決定得、不難得、易得。
 If it can be touched, it is determined to be obtained, not difficult to obtain, and easy to obtain.
乃至如船順水易行，觸亦如是，是名無行易持觸。
 Even like a boat that can move along the current easily, so too can touch. This is called having no movement and easy to maintain touch.
云何一分修觸？
 How can I cultivate touch?
若觸生已想有光明然未見色、若見色不想有光明，是名一分修觸。
 If contact arises and one desires light but does not see form; if one sees form and does not want light, this is called one-point cultivation of contact.
云何二分修觸？
 Why should we cultivate touch in two parts?
若觸生已想有光明亦見色，是名二分修觸。
 If contact arises, one has thought that there is light and also sees form, this is called dual contact cultivation.
復次若觸生已生智然不斷煩惱、若斷煩惱非生智，是名一分修觸。
 Again, if contact arises, wisdom has arisen, but there are still troubles, and if troubles are eradicated, wisdom has not arisen, this is called one-point cultivation of contact.
若觸生已智生能斷煩惱，是名二分修觸。
 If contact arises, wisdom arises, and the afflictions can be eradicated, this is called the dual cultivation of contact.
復次若觸生已盡智生非無生智，是名一分修觸。
 Again, if the birth of touch has been exhausted and wisdom has arisen, which is not unborn, this is called one-point cultivation of touch.
若觸生已盡智生及無生智，是名二分脩觸。
 If the birth of contact has exhausted the birth of wisdom and the wisdom of non-birth, this is called the dual cultivation of contact.
云何有欲觸？
 Why do you want to touch it?
若觸有欲人、欲染相應，是名有欲觸。
 If the person who touches someone has desires and desires are associated with them, this is called touching with desires.
云何無欲觸？
 Why don't you want to touch it?
若觸離欲人、非欲染相應，是名無欲觸。
 If contact is separated from the person of desire and does not correspond to desire, this is called non-desire contact.
云何恚觸？
 Why is Yun touching?
若觸有恚人、[5]憎相應，是名有恚觸。
 If there is jealousy in contact, [5] hatred will be corresponding, this is called jealousy.
云何無恚觸？
 Why is there no shame?
若觸離恚人、非恚相應，是名無恚觸。
 If you touch someone who is away from anger and are not in contact with anger, this is called contact without anger.
云何有癡觸？
 Why is there such a thing as stupidity?
若觸有癡人、癡相應，是名有癡觸。
 If contact is accompanied by delusion and delusion is associated with it, it is called contact with delusion.
云何無癡觸？
 Why is there no stupid touch?
若觸離癡人、非癡相應，是名無癡觸。
 If contact is separated from delusion and corresponds to non-delusion, this is called non-delusion contact.
云何沒觸？
 Why didn't Yun touch it?
若觸睡眠相應，不共內滅念相應，慧未成就、不能分別善法，是名沒觸。
 If contact corresponds to sleep, does not correspond to internal thoughts of annihilation, and if wisdom has not been achieved and cannot distinguish good dharma, this is called non-contact.
云何散觸？
 Why are the clouds scattered?
若觸想欲染共欲染，欲染相應多欲見淨，於外五欲中彼染著，是名散觸。
 If contact and thought are stained by desires, and desires are stained by many desires and see the purity, and the stains are attached to the five external desires, this is called dispersion of contact.
云何少觸？
 Why should Yun Shao touch it?
若觸不定，是名少觸。
 If the touch is uncertain, it is called less touch.
云何多觸？
 Why are the clouds so touching?
若觸定，是名多觸。
 If contact is concentrated, it is called multiple contacts.
云何不定觸？
 Why doesn't Yun touch it?
若觸不定人、非定相應，是名不定觸。
 If the touch does not determine the person or the corresponding person, it is called unfixed contact.
云何定觸？
 How can it be determined?
若觸定人、定相應，是名定觸。
 If it touches a person and determines the corresponding response, it is called fixed contact.
云何不解脫觸？
 Why not free yourself from contact?
若觸不解脫人、非解脫相應，是名不解脫觸。
 If contact with an unliberated person is not associated with liberation, this is called unliberated contact.
云何解脫觸？
 How can one be free from contact?
若觸解脫人、解脫相應，是名解脫觸。
 If contact liberates people, liberation corresponds to it, this is called liberating contact.
云何有勝觸？
 Why is there such a thing as victory?
若觸有勝人、有勝法相應，是名有勝觸。
 If there is a victorious person in contact and a victorious method, it is called victorious contact.
云何無勝觸？
 Why is there no victory?
若觸無勝人、無勝法相應，是名無勝觸。
 If contact has no victorious person and no victorious method corresponds to it, this is called unconquerable contact.
云何有覺觸？
 Why is there any sense of touch?
若觸有覺[1]覺相應，[2]共覺共生共住共滅，是名有覺觸。
 If touch has awareness [1] awareness corresponds to it, [2] awareness coexists, lives, and dies together, this is called awareness touch.
云何無覺觸？
 Why don't you feel the touch?
若觸非覺相應，不共覺生不共住不共滅，是名無覺觸。
 If touch does not correspond to awareness, and awareness does not arise, live, or die together, it is called touch without awareness.
云何有觀觸？
 Why is there any insight?
若觸觀相應，共觀生共住共滅，是名有觀觸。
 If touch and observation correspond to each other, observing birth, existence and death together, this is called observation and contact.
云何無觀觸？
 Why don't you observe and touch?
若觸非觀相應，不與觀共生不共觀住不共滅，是名無觀觸。
 If contact does not correspond to contemplation, does not coexist with contemplation, does not coexist with contemplation, does not coexist with contemplation, and does not coexist with contemplation, it is called no contemplation of contact.
云何有喜觸？
 How can I be happy?
若觸喜相應，共喜生共住共滅，是名有喜觸。
 If touch and joy correspond to each other, and joy arises, lives, and perishes together, this is called touching with joy.
云何無喜觸？
 Why is there no happy touch?
若觸非喜相應，不共喜生不共喜住不共滅，是名無喜觸。
 If contact does not correspond to joy, if joy does not arise, joy does not exist, and joy does not exist, it is called contact without joy.
云何共味觸？
 How can we share the same taste and touch?
若觸樂受相應，是名共味觸。
 If contact and pleasure are corresponding, it is called common taste contact.
云何共捨觸？
 How can we share contact with each other?
若觸不苦不樂受相應，是名共捨觸。
 If contact is accompanied by neither pain nor pleasure, this is called total contact.
云何忍相應觸？
 How can I bear to touch him?
若觸忍共生共住共滅，是名忍相應觸。
 If contact and endurance coexist, live and perish together, this is called endurance of corresponding contact.
云何非忍相應觸？
 Why can't I bear to touch him?
若觸非忍共生共住共滅，是名非忍相應觸。
 If contact without endurance coexists, lives, and perishes, it is called contact without endurance.
云何智相應觸？
 Why is Yun so intelligent?
[3]若觸共智生共住共滅，是名智相應觸。
 [3] If contact and wisdom arise, live and die together, it is called wisdom-corresponding contact.
云何非智相應觸？
 Why is it not a wise and corresponding contact?
若觸非智共生共住共滅，是名非智相應觸。
 If contact is not the coexistence, coexistence and destruction of wisdom, it is called non-wisdom corresponding contact.
云何初忍觸？
 Why can't you bear to be touched for the first time?
若觸聖無漏堅信堅法人所修，是名初忍觸。
 If the Holy Touch has no leakage and is practiced by people who firmly believe in the Dharma, it is called the First Endurance of Touch.
云何初智觸？
 Where did this first come into contact?
若觸聖無漏[4]見道人所修，是名初智觸。
 If there is no leakage in the holy touch [4] and it is practiced by Taoists, it is called the initial wisdom touch.
云何欲終觸？
 Why do you want to finally touch it?
若觸最後識相應，是名欲終觸。
 If contact is followed by consciousness at the end, it is called the final contact of desire.
云何始生觸？
 Where did the cloud begin to touch?
若觸初識相應，是名始生觸。
 If contact corresponds to initial awareness, it is called initial contact.
云何善觸？
 How good is it?
若觸修，是名善觸。
 If you practice touch, it is called good touch.
云何不善觸？
 Why not be good at touching?
若觸斷，是名不善觸。
 If it is broken, it is called unwholesome contact.
云何無記觸？
 Why don't you remember touching it?
若觸受、若非報非報法，是名無記觸。
 If there is a feeling of contact, if it is neither retribution nor retribution, it is called unrecorded contact.
云何學觸？
 Why learn touch?
若觸聖非無學，是名學觸。
 If touching is not without learning, it is called learning touching.
云何無學觸？
 How come there is no learning?
若觸聖非學，是名無學觸。
 If touching the sage is not learning, it is called touching without learning.
云何非學非無學觸？
 Why is it neither learning nor learning?
若觸非聖，是名非學非無學觸。
 If touching is not holy, it is called touching without learning or without learning.
云何報觸？
 Why should I retaliate?
若觸受善報，是名報觸。
 If contact receives good retribution, it is called retributive contact.
云何報法觸？
 How can I repay the Dharma?
若觸有報，是名報法觸。
 If there is retribution for contact, it is called retribution for Dharma contact.
云何非報非報法觸？
 Why is it not retribution or retribution for the law?
若觸無記、非我分攝，是名非報非報法觸。
 If the contact has no memory and is not taken by myself, it is called non-retributive and non-retributive contact.
云何見斷觸？
 How can I see the broken contact?
若觸不善非思惟斷，是名見斷觸。
 If contact is not wholesome, it is not cut off by thinking, which is called seeing cut off contact.
云何思惟斷觸？
 How can one stop thinking and touch?
若觸不善非見斷，是名思惟斷觸。
 If contact is not wholesome, it is not broken by seeing. This is called thinking of breaking contact.
云何非見斷非思惟斷觸？
 How can it be that seeing is not the only way to stop thinking and touching?
若觸善、無記，是名非見斷非思惟斷觸。
 If there is good contact and no memory, it is called non-seeing and non-thinking contact.
云何見斷因觸？
 How can you see the cause of contact?
若觸見斷、若見斷法報，是名見斷因觸。
 If the contact is broken, if the dharma retribution is broken, this is called seeing the cause of contact.
云何思惟斷因觸？
 Why do you think about cutting off the causes of contact?
若觸思惟斷、若思惟斷法報，是名思惟斷因觸。
 If you think about it, you will cut it off. If you think about it, you will cut off the retribution of the law. This is called thinking about it and cutting off the cause of contact.
云何非見斷因非思惟斷因觸？
 How can it be that seeing is not the cause of destruction, nor is thinking the cause of contact?
若觸善、若善法報、若非報非報法，是名非見斷非思惟斷因觸。
 If the contact is good, if the good dharma is rewarded, if it is not the retribution, it is not the retributive dharma. This is called non-viewing, non-thinking, and non-contemplation, cutting off the cause of contact.
云何軟觸？
 Yunhe soft touch?
若觸不善，是名軟觸。
 If the touch is not good, it is called soft touch.
云何中觸？
 Where is the cloud touching?
若觸無記，是名中觸。
 If there is no memory of touch, it is called touch.
云何上觸？
 Where is the cloud touching?
若觸善，是名上觸。
 If the touch is good, it is called superior touch.
復次若觸不善、若無記，是名軟觸。
 Again, if the touch is not good and if there is no memory, it is called a soft touch.
若觸非聖善，是名中觸。
 If touching is not holy and good, it is called touching.
若觸聖無漏，是名上觸。
 If the touch is holy and there is no leakage, it is called superior touch.
云何麁觸？
 Why is Yun so shocked?
若觸欲界繫，是名麁觸。
 If touch is related to the realm of desire, it is called touch.
云何細觸？
 How can the cloud be touched?
若觸色界繫、若不繫，是名細觸。
 If the touch is connected to the form realm, or if it is not connected, it is called subtle touch.
云何微觸？
 Yun He slightly touched?
若觸無色界繫，是名微觸。
 If you touch the formless realm, it is called slight touch.
復次[5]若色界繫，是名麁觸。
 Again [5] If the color realm is connected, it is called 麁touch.
若空處繫、識處繫、不用處繫、若不繫，是名細觸。
 If it is connected in the place of emptiness, connected in the place of awareness, connected in the place where it is not used, if it is not connected, this is called subtle contact.
若非想非非想處繫，是名微觸。
 If it is neither thought nor non-thought, it is called slight touch.
復次若觸欲界繫、色界繫、空處繫、識處繫、不用處繫，是名麁觸。
 Furthermore, if it touches the realm of desire, the realm of form, the realm of emptiness, the realm of consciousness, and the realm of no use, this is called contact.
若觸不繫，是名細觸。
 If the touch is not tied, it is called thin touch.
若觸非想非非想處繫，是名微觸。
 If you touch the place where there is neither thought nor non-perception, it is called slight touch.
云何樂受觸？
 How can I be happy to be touched?
若觸樂受相應，是名樂受觸。
 If contact corresponds to pleasant feeling, it is called pleasant feeling.
云何苦受觸？
 Why does Yun suffer from being touched?
若觸苦受相應，是名苦受觸。
 If contact corresponds to painful feeling, it is called painful feeling.
云何不苦不樂受觸？
 Why don't you feel pain and happiness?
若觸不苦不樂受相應，是名不苦不樂受觸。
 If contact is accompanied by neither pain nor pleasure, it is called neither pain nor pleasure.
復次若觸受樂報，是名樂受觸。
 Again, if there is a happy reward after being touched, it is called a happy touch.
若觸受苦報，是名苦受觸。
 If contact causes suffering, it is called suffering.
若觸受不苦不樂報，是名不苦不樂受觸。
 If the feeling of contact is neither painful nor pleasant, it is called the feeling of neither pain nor happiness.
復次除不苦不樂受觸，若餘觸善有報，是名樂受觸。
 Repeatedly, if the contact is neither painful nor pleasant, if the remaining contact is good and will be rewarded, this is called a pleasant contact.
若觸不善，是名苦受觸。
 If the contact is not wholesome, it is called painful contact.
除樂受觸，若餘觸善有報，是名不苦不樂受觸。
 In addition to pleasant touching, if the remaining touching is good and has rewards, this is called touching that is neither painful nor pleasant.
復次若觸善有報，是名樂受觸。
 Again, if a good touch is rewarded, this is called happy being touched.
若觸不善，是名苦受觸。
 If the contact is not wholesome, it is called painful contact.
除樂受苦受觸，若餘觸，是名非苦非樂受觸。
 In addition to pleasure and suffering, if there is any remaining touch, it is called neither pain nor pleasure.
云何喜處觸？
 How happy is it to be touched?
若觸始起已生喜，是名喜處觸。
 If joy arises when contact occurs, it is called contact at the point of joy.
云何憂處觸？
 Why worry about contact?
[6]若觸始起已生憂，是名憂處觸云何捨處觸？
 [6] If worry arises from the beginning of contact, where is the place of contact called worry?
若觸始起已生捨，是名捨處觸。
 If contact arises when equanimity arises, it is called contact at the place of equanimity.
復次除捨處觸，若餘觸善有報，是名喜處觸。
 Repeatedly removing contact at the place of abandonment, if the remaining contact is good and will be rewarded, this is called contact at the place of joy.
若觸不善，是名憂處觸。
 If the contact is not wholesome, it is called contact at the place of worry.
除喜處觸，若餘觸善有報，是名捨處觸。
 In addition to the contact at the joyful place, if the remaining good deeds are rewarded, this is called the contact at the place of equanimity.
復次若觸善有報，是名喜處觸。
 Again, if you touch something good, it will be rewarded. This is called touching at the happy place.
若觸不善，是名憂處觸。
 If the contact is not wholesome, it is called contact at the place of worry.
除喜處、憂處觸，若餘觸，是名非喜處非憂處觸。
 In addition to the contact at the happy place and the sad place, if there is any remaining touch, it is called contact at the non-happy place and not at the sad place.
云何有覺有觀觸？
 How can I have any awareness or insight?
若觸有覺有觀定相應，是名有覺有觀觸。
 If touch is accompanied by awareness and concentration, it is called awareness and awareness.
云何無覺有觀觸？
 Why don't you feel any insight?
若觸無覺有觀定相應，是名無覺有觀觸。
 If there is no awareness of touch but there is contemplation and concentration corresponding to it, it is called no awareness but there is contemplation of touch.
云何無覺無觀觸？
 Why is there no sense or touch?
若觸無覺無觀定相應，是名無覺無觀觸。
 If there is no contact, no awareness, no contemplation, it is called no awareness, no contemplation, no contact.
云何空相應觸？
 Yun He Kong correspondingly touches?
若觸空定共生共住共滅，是名空相應觸。
 If contact, emptiness, and concentration co-exist, coexist, and disappear, it is called the corresponding contact of emptiness.
云何無相相應觸？
 Why is there no corresponding contact?
若觸無相定共生共住共滅，是名無相相應觸。
 If contact has no form, coexistence, and coexistence, it is called contact without form.
云何無願相應觸？
 Why don't you want to respond accordingly?
若觸無願定共生共住共滅，是名無願相應觸。
 If contact coexists, dwells, and dies without willing concentration, this is called the corresponding contact without willing.
云何現報觸？
 Why is there any retribution?
若觸即生我分攝、若觸所起作成就即生我分攝受報，是名現報觸。
 If it is touched, it will give rise to self-participation. If it is touched, it will give birth to self-participation and receive retribution. This is called the present retributive contact.
云何生報觸？
 How can retribution arise?
若觸生我分攝、若觸所起作成就無間生受報，是名生報觸。
 If contact arises, I will be absorbed, and if the contact will cause uninterrupted retribution, this is called retributive contact.
云何後報觸？
 When will Yun retaliate?
若觸生我分攝、若觸所起作成就第三第四生受報或過，是名後報觸。
 If the contact arises as a result of self-preservation, and if the result of contact is retribution or failure in the third or fourth life, this is called post-retribution contact.
云何與樂觸？
 How can I touch music?
若觸樂果，是名與樂觸。
 If you touch the happy fruit, this is the name and happy touch.
云何與苦觸？
 Why does it come into contact with suffering?
若觸苦果，是名與苦觸。
 If you touch the bitter fruit, this is the name and bitter touch.
云何不與樂不與苦觸？
 Why don't you touch happiness and pain?
除與樂、與苦觸，若餘觸，是名不與樂不與苦觸。
 Apart from being in touch with pleasure and pain, if there is any remaining touch, it is called not being in touch with pleasure or pain.
復次若觸善有報，是名與樂觸。
 Again, if you touch something good, you will be rewarded. This is called touching with happiness.
若觸不善，是名與苦觸。
 If the contact is not wholesome, it is called painful contact.
除與樂、與苦觸，若餘觸，是名非與樂非與苦觸。
 Apart from the contact with pleasure and pain, if there is any remaining contact, it is called neither contact with pleasure nor contact with pain.
云何樂果觸？
 Why is Yun Leguo touching?
若觸樂報，是名樂果觸。
 If touching brings happy results, it is called happy fruit touching.
云何苦果觸？
 Why is the fruit so bitter?
若觸苦報，是名苦果觸。
 If contact results in suffering, it is called contact with the bitter fruit.
云何非樂果非苦果觸？
 Why is it neither a happy fruit nor a bitter fruit?
除樂果、苦果觸，若餘觸，是名非樂果非苦果觸。
 In addition to the happy fruit and the bitter fruit contact, if there is any remaining contact, it is called non-pleasant fruit and non-bitter fruit contact.
復次若觸善有報，是名樂果觸。
 Again, if you touch something good, it will be rewarded. This is called happy fruitful touch.
若觸不善有報，是名苦果觸。
 If contact is unwholesome and there is a reward, it is called contact with bitter consequences.
除樂果、苦果觸，若餘觸，是名非樂果[1]非苦果觸。
 In addition to the happy fruit and the bitter fruit contact, if there is any remaining contact, it is called non-happy fruit [1] and non-bitter fruit contact.
樂報觸、苦報觸、非樂報非苦報觸亦如是。
 The same is true for pleasant-rewarding contact, painful-rewarding contact, and non-pleasant-rewarding and non-painful contact.
云何過去觸？
 Why did Yun touch it?
若觸生已滅，是名過去觸。
 If the birth of contact has ceased, this is called past contact.
云何未來觸？
 Yun He will touch it in the future?
若觸未生未起，是名未來觸。
 If contact has not yet arisen, it is called future contact.
云何現在觸？
 Why is Yun touching now?
若觸生未滅，是名現在觸。
 If contact arises but does not cease, it is called present contact.
云何過去境界觸？
 How can I touch the past realm?
思惟過去法若生觸，是名過去境界觸。
 If contact arises when thinking about past dharmas, it is called contact with past states.
云何未來境界觸？
 How can the future realm be touched?
思惟未來法若生觸，是名未來境界觸。
 If contact arises when thinking about the future Dharma, it is called contact in the future state.
云何現在境界觸？
 Why is the state so low now?
思惟現在法若生觸，是名現在境界觸。
 If contact arises when thinking about the present dharma, it is called contact in the present state.
云何非過去非未來非現在境界觸？
 Why is it that it is neither the past nor the future nor the present state?
思惟非過去非未來非現在法若生觸，是名非過去未來現在境界觸。
 If you think about the non-past, non-future, and non-present Dharma, contact will occur, which is called contact in the non-past, future, and present state.
云何欲界繫觸？
 Why do you want to touch the world?
若觸欲漏有漏，是名欲界繫觸。
 If there is leakage in the desire realm, it is called the realm of desire.
云何色界繫觸？
 Where does the color boundary touch?
若觸色漏有漏，是名色界繫觸。
 If there is leakage in contact with form, it is contact in the realm of name and form.
云何無色界繫觸？
 Why does the colorless realm touch?
若觸無色漏有漏，是名無色界繫觸。
 If there is leakage when touching the colorless realm, it is called contact in the formless realm.
云何不繫觸？
 Why not touch the cloud?
若觸聖無漏，是名不繫觸。
 If there is no leakage in the holy touch, this is called not touching.
云何共慈觸？
 Why are we so compassionate?
若[2]觸慈解心共生共住共滅，是名共慈觸。
 If [2] Touching the loving-kindness and understanding the mind coexists, lives, and perishes together, this is called loving-kindness touching together.
共悲觸、共喜觸、共捨觸亦如是。
 The same is true for sharing the touch of sadness, sharing the touch of joy, and sharing the touch of equanimity.
云何樂根相應觸？
 Why should I be in touch with my roots?
樂根共生共住共滅，是名樂根相應觸。
 The roots of happiness co-exist, live and die together, which is called the corresponding contact of the roots of happiness.
苦根、喜根、憂根、捨根相應觸亦如是。
 The same is true for the roots of suffering, joy, worry and equanimity.
云何眼觸？
 Yunhe eye contact?
若觸眼識相應，是名眼觸。
 If contact and eye consciousness correspond, it is called eye contact.
耳、鼻、舌、身、意亦如是。
 The same is true for the ears, nose, tongue, body, and mind.
復次緣色生眼識，三法和合生觸，是名眼觸。
 Again, the conditioned color gives rise to eye consciousness, and the combination of the three dharmas gives rise to contact, which is called eye contact.
耳、鼻、舌、身、意亦如是。
 The same is true for the ears, nose, tongue, body, and mind.
云何眼識界相應觸？
 Why does the world of vision and consciousness correspond to each other?
若觸眼識界共生共住共滅，是名眼識界相應觸。
 If the eye-consciousness world co-occurs, lives and dies together, it is called corresponding contact in the eye-consciousness world.
耳、鼻、舌、身、識界亦如是。
 The same is true for the ears, nose, tongue, body, and consciousness.
云何意界相應觸？
 How can the realm of consciousness be in contact with each other?
若觸意識共生共住共滅，是名意界相應觸。
 If the consciousness of contact arises, lives and dies together, it is called corresponding contact in the mind realm.
意識界相應觸亦如是。
 The same is true for corresponding contact in the realm of consciousness.
云何十八觸？
 Why are there eighteen touches?
眼觸樂受、眼觸苦受、眼觸不苦不樂受。
 Eye contact is a pleasant feeling, eye contact is a painful feeling, and eye contact is a neither painful nor pleasant feeling.
耳、鼻、舌、身、意亦如是。
 The same is true for the ears, nose, tongue, body, and mind.
是名十八觸。
 It’s called the Eighteen Touches.
[＊]舍利弗阿毘曇[＊]論[3]緒分假心品第七
 [＊] Shariputra Abhitan [＊] Treatise [3] The seventh level of Xu Fen’s false mind
心性清淨，為客塵染。
 The mind is pure and untainted by foreign dust.
凡夫未聞故，不能如實知見，亦無修心。
 Ordinary people have not heard of it, so they cannot know and see it as it really is, and they have no intention of cultivating it.
聖人聞故，如實知見，亦有修心。
 After hearing this, the sage knows and sees truthfully and cultivates his mind.
心性清淨，離客塵垢。
 The mind is pure and free from foreign dirt.
凡夫未聞故，不能如實知見，亦無修心。
 Ordinary people have not heard of it, so they cannot know and see it as it really is, and they have no intention of cultivating it.
聖人聞故，能如實知見，亦有修心。
 When a sage hears this, he can know and see truthfully, and he can also cultivate his mind.
今當集假心正門。
 Today is the main entrance to the collection of false hearts.
聖心非聖心，乃至六識界、七識界心。
 The Sacred Heart is not the Sacred Heart, nor even the heart of the Six Consciousness Realm or the Seven Consciousness Realm.
云何聖心？
 What is the Holy Heart?
若心無漏，是名聖心。
 If the heart has no leakage, it is called the holy heart.
云何非聖心？
 Why is it not the Sacred Heart?
若心有漏，是名非聖心。
 If there are leaks in the heart, it is called an unholy heart.
云何有漏心？
 Why is Yun so careless?
若心有染，是名有漏心。
 If the mind is contaminated, it is called a leaky mind.
云何無漏心？
 Why is there no leakage of heart?
若心無染，是名無漏心。
 If the mind is untainted, it is called an untainted mind.
云何有染心？
 Why is there such a thing as having an affair?
若心有求，是名有染心。
 If there is a desire in the heart, it is called a contaminated mind.
云何無染心？
 How come you have no tainted mind?
若心無求，是名無染心。
 If the mind has no pursuit, it is called an untainted mind.
云何有求心？
 Why do you have any desire to seek?
若心當取，是名有求心。
 If the heart should take it, it is called having the desire to seek.
云何無求心？
 Why don't you have the desire to seek?
若心非當取，是名無求心。
 If the mind does not take what it should be, it is called the mind without seeking.
云何當取心？
 Why should Yun take the heart?
若心有取，是名當取心。
 If the mind has grasping, it is called the mind of grasping.
云何非當取心？
 Why should we take heart?
若心無取，是名非當取心。
 If the mind is not grasping, it is called the mind that should not be grasped.
云何有取心？
 Why is there any intention?
若心有勝，是名有取心。
 If the mind is victorious, it is called having a winning mind.
云何無取心？
 Why don't you have the intention?
若心無勝，是名無取心。
 If the mind has no victory, it is called the mind of no pursuit.
云何有勝心？
 Why do you have the ambition to win?
若心有取，是名有勝心。
 If the mind has ambition, it is called having a winning mind.
云何無勝心？
 Why don't you have the desire to win?
若心無取，是名無勝心。
 If the mind has no pursuit, it is called the mind without victory.
復次若於此心有餘心過勝妙，是名有勝心。
 Furthermore, if there is a surplus of thoughts in this mind that is more wonderful than victory, this is called having a mind of victory.
若於此心更無餘心過勝妙，是名無[4]勝心。
 If there is no remaining thought in this mind that is more wonderful than winning, it is called no[4] winning mind.
復次若如來所生心，於一切法無礙知見乃至自在成就。
 Again, if the Tathagata has a mind that is unobstructed in knowing and seeing all dharmas, it can even be accomplished freely.
除此心，若餘心，是名有勝心。
 Apart from this mind, if there is any remaining mind, it is called the mind to win.
若無所[5]餘心，是名無勝心。
 If there is nothing [5] to spare, it is called the unconquered mind.
云何受心？
 Why is Yun so popular?
若心內，是名受心。
 If it is within the heart, it is called receiving the heart.
云何非受心？
 Why is this not a feeling of acceptance?
若心外，是名非受心。
 If the mind is outside, it is called a non-receiving mind.
云何內心？
 What's in your heart?
若心受，是名內心。
 If the heart feels it, it is called the heart.
云何外心？
 Why are you so worried?
若心非受，是名外心。
 If the mind is not feeling, it is called external mind.
云何有報心？
 Why do you have the intention to repay?
若心報法，是名有報心。
 If the mind repays the Dharma, it is called the mind of retribution.
云何無報心？
 Why don't you have the intention to repay?
若[6]心非報非報法，是名無報心。
 If [6] the mind is neither retributive nor retributive, it is called non-retributive mind.
云何凡夫共心？
 How can ordinary people share the same heart?
若心凡夫生得、凡夫亦生得，是名凡夫共心。
 If ordinary people are born with a mind, ordinary people are also born with it. This is called the common mind of ordinary people.
云何凡夫不共心？
 How can ordinary people not share the same mind?
若心非凡夫生得、凡夫不能生得，是名凡夫不共心。
 If the mind is not shared by ordinary people, but cannot be born by ordinary people, this is called ordinary people not having the same mind.
云何非凡夫共心？
 How can we not share the same heart with husband and wife?
若心凡夫生得、非凡夫亦生得，是名[7]非凡夫共心。
 If the mind is born with ordinary people, it can also be born with extraordinary people. This is called [7] the common mind of ordinary people.
云何非凡夫不共心？
 How can it be that a husband and wife are not of the same mind?
若心凡夫生得、非凡夫不生不得，是名非凡夫不共心。
 If the mind is born as an ordinary person but cannot be born as an ordinary person, this is called a heart that is not shared by ordinary people.
云何聲聞共心？
 Why do the voice-hearers share the same mind?
若心聲聞生得、聲聞亦生得，是名聲聞共心。
 If the voice-hearing is born in the heart, the voice-hearing is also born, then the voice-hearing has the same mind.
云何聲聞不共心？
 How can the voice-hearers not share the same mind?
若心非聲聞生得、聲聞不生[8]得，是名聲聞不共心。
 If the mind is not born as a voice-hearer, and the voice-hearer is not born [8], then the voice-hearer does not have the same mind.
云何非聲聞共心？
 Why is it that the voice-hearers share the same mind?
若心聲聞生得、非聲聞亦生得，是名非聲聞共心。
 If the mind is born as a voice-hearer, but also as a non-sravaka-hearer, this is called the common mind of non-sravakas.
云何非聲聞不共心？
 How can it be that the sravakas do not share the same mind?
若心聲聞生得、非聲聞不生不得，是名非聲聞不共心。
 If the voice-hearing is born in the mind, but the voice-hearing is not born, it is called the non-sravaka-hearing and non-common mind.
云何如電心？
 How is the cloud like an electric heart?
若心少少住少時住，如電少少住少時住，是名如電心。
 If the mind dwells for a little while and lives for a little while, like electricity, which dwells for a little while and for a little while, it is called a mind like electricity.
云何如金剛心？
 Yunhe is like a diamond heart?
若心無量住無量時住，如金剛無量住無量時住，是名如金剛心。
 If the mind abides immeasurably for an immeasurable time, like a vajra abiding immeasurably for an immeasurable time, it is called a vajra-like mind.
復次若心生已斷少煩惱分，如電從雲中出炤少闇分速滅，心亦如是，是名如電心。
 Again, if the mind has been cut off from the defilements, it is like lightning emerging from the clouds, and the dark parts are quickly extinguished. The same is true for the mind, which is called the electric mind.
若心生已斷一切煩惱無餘煩惱，若麁若微無[1]不斷滅，如金剛投於珠石無不破壞摧折，是名如金剛心。
 If the mind has been freed from all worries and has no remaining worries, if it is as small as a ripple [1] it is constantly extinguished, just like a diamond thrown into a pearl or stone, it will be destroyed and broken, this is called a diamond-like mind.
復次若心生已得須陀洹果乃至阿那含果，是名如電心。
 Furthermore, if the mind has attained Sotapanna fruition or even Anagami fruition, it is called electric mind.
若心生已得阿羅漢果，是名如金剛心。
 If the mind has already attained the fruit of Arhat, it is called the Vajra Mind.
復次若心生已得須陀洹果乃至阿那含果，得聲聞辟支佛阿羅漢果，是名如電心。
 Furthermore, if the mind has already attained the Sotapanna fruition or even the Anagami fruition, or has attained the Arahant fruit of the Sravaka Pratyekabuddha, this is called the electric mind.
若心生已，若如來所生心，於一切法無礙知見乃至自在成就，是名如金剛心。
 If the mind is already born, if the mind is born from the Tathagata, if it can know and see all dharmas without hindrance and even achieve it freely, this is called a diamond-like mind.
云何不定得心？
 Why not be determined?
若心得，不定得、難得、難持，是名不定得心。
 If the attainment is uncertain, rare, and difficult to maintain, this is called the attainment of uncertainty.
云何定得心？
 How can you be sure of your heart?
與上相違，是名[2]得定心。
 Contrary to the above, it is called [2] to be at ease.
云何有行難持心？
 Why is it so difficult to keep one's mind in action?
若心得，不定得、難得、難持，無由力尊自在，不如所欲、不隨所欲、不盡所欲，有行難生難[3]行，如船逆水難行，心亦如是，是名有行難持心。
 If what you feel in your heart is uncertain, difficult to obtain, hard to maintain, unable to maintain your freedom, not as good as what you want, not following what you want, not fulfilling what you want, and it is difficult to do something [3], it is like a boat having difficulty sailing against the current, and the same is true for the mind. This is called having actions that are difficult to maintain.
云何無行易持心？
 Why is it easy to maintain the mind without actions?
與上相違，是名無行易持心。
 Contrary to the above, it is easy to maintain the mind without action.
云何一分修心？
 How can you cultivate your mind?
若心生已想有光明然不見色、若見色不想有光明，是名一分修心。
 If the mind already wants to have light but does not see the form, if the mind sees the form but does not want to have the light, this is called cultivating the mind.
云何二分修心？
 How can you cultivate your mind in two ways?
若心生已想有光明亦見色，是名二分修心。
 If the mind has already imagined that there is light and seeing colors, this is called two-part mind cultivation.
復次若心生已生智然不斷煩惱、若斷煩惱不生智，是名一分修心。
 Again, if the mind has already developed wisdom but continues to be troubled, and if the troubles are eliminated but wisdom does not arise, this is called cultivating the mind.
若心生已智生能斷煩惱，是名二分修心。
 If the mind has developed wisdom and can eliminate worries, this is called two-part mind cultivation.
復次若心生已盡智非無生智，是名一分修心。
 Furthermore, if the mind has already developed wisdom and it is not unborn wisdom, this is called cultivating the mind.
若心生已盡智生及無生智，是名二分修心。
 If the mind has already exhausted the wisdom and unborn wisdom, this is called two-part mind cultivation.
云何有欲心？
 Why do you have desire?
若心有欲人欲染相應，是名有欲心。
 If one's heart has desires and others are imbued with desires, it is called a heart with desires.
云何無欲心？
 Why don't you have desire?
若心離欲人非欲染相應，是名無欲心。
 If the mind is free from desires and people are not tainted by desires, it is called a desire-free mind.
云何有恚心？
 Why are you so jealous?
若心有恚人恚相應，是名有恚心。
 If one's heart is filled with hatred and others are filled with hatred, it is called a heart filled with hatred.
云何無恚心？
 Why don't you have any regrets?
若心離恚人非恚相應，是名無恚心。
 If the mind is free from hatred and people are not angry, it is called a mind without hatred.
云何有癡心？
 Why is there such infatuation?
若心有癡人癡相應，是名有癡心。
 If there is delusion in the heart, it is called delusion.
云何無癡心？
 Why is there no infatuation?
若心離癡人非癡相應，是名無癡心。
 If the mind is separated from delusion and the person is not delusional, it is called a mind without delusion.
云何沒心？
 Why don't you have any intention?
若心睡眠相應，不共內滅念相應，慧未成就、不能分別善法，是名沒心。
 If the mind is in sleep and does not respond to internal thoughts of annihilation, and if wisdom has not been achieved and cannot distinguish good dharma, it is called heartlessness.
云何散心？
 Why relax?
若心欲染、共欲染欲染相應，多欲見淨，於外五欲中彼彼染著，是名散心。
 If the mind is defiled by desires, the defilements of common desires and defilements correspond to each other, and if many desires are seen as pure, and one is defiled by the other five external desires, this is called relaxing the mind.
云何少心？
 Why are you so worried?
若心不定，是名少心。
 If the mind is not stable, it is called having a weak mind.
云何多心？
 Why are you worried?
若心定，是名多心。
 If the mind is fixed, it is called overthinking.
云何不定心？
 Why don't you feel at ease?
若心不定人非定相應，是名不定心。
 If the mind is not calm and the person is not calm, it is called an unstable mind.
云何定心？
 How can you be reassured?
若心定人定相應，是名定心。
 If the mind is calm and the person is calm, it is called a calm mind.
云何不解脫心？
 Why not free your mind?
若心不解脫人非解脫相應，是名不解脫心。
 If the mind is not liberated, the person will not be liberated. This is called the unliberated mind.
云何解脫心？
 How can you free your mind?
若心解脫人解脫相應，是名解脫心。
 If the mind is liberated and the person is liberated, it is called the liberated mind.
云何有勝心？
 Why do you have the ambition to win?
若心有勝人有勝法相應，是名有勝心。
 If there is a victorious mind in the mind and there is a victorious dharma in the mind, it is called having a victorious mind.
云何無勝心？
 Why don't you have the desire to win?
若心無勝人無勝法相應，是名無勝心。
 If the mind has no victory and the person has no victory, it is called the mind without victory.
云何有覺心？
 How can I have enlightenment?
若心覺相應，共覺生共住共滅，是名有覺心。
 If the mind is aware of the corresponding, and is aware of birth, existence and death together, this is called having an awakened mind.
云何無覺心？
 Why don't you have a conscious mind?
若心非覺相應，不共覺生不共住不共滅，是名無覺心。
 If the mind is not aware of the correspondence, it is not aware of the birth, existence, or destruction of the same mind, this is called the unconscious mind.
云何有觀心？
 Why do you have the mind to observe?
若心觀相應，共觀生共住共滅，是名有觀心。
 If the mind observes the correspondence, observing birth, existence, and death together, this is called having a mind that observes.
云何無觀心？
 Why don't you have a mind of observation?
若心非觀相應，不共觀生不共住不共滅，是名無觀心。
 If the mind does not observe correspondence, does not observe birth, existence, and destruction together, it is called a mind without contemplation.
云何有喜心？
 Why are you so happy?
若心喜相應，共喜生共住共滅，是名有喜心。
 If the heart is joyful and joyful, and joyfulness arises, lives, and perishes together, this is called having a joyful mind.
云何無喜心？
 Why don't you feel happy?
若心非喜相應，不共喜生不共住不共滅，是名無喜心。
 If the mind does not correspond to joy, does not share the birth, does not live together, and does not die together, it is called a heart without joy.
云何共味心？
 How can we share our hearts?
若心樂受相應，是名共味心。
 If the mind's pleasure and feelings correspond to each other, it is called a mind of shared taste.
云何共捨心？
 How can we share the spirit of equanimity?
若心不苦不樂受相應，是名共捨心。
 If the mind experiences neither pain nor pleasure, it is called a mind of equanimity.
云何忍相應心？
 How can I bear to respond?
若心忍共生共住共滅，是名忍相應心。
 If the mind is to endure the coexistence, existence and destruction, it is called the corresponding mind of forbearance.
云何非忍相應心？
 Why can't I bear the corresponding heart?
若心非忍共生共住共滅，是名非忍相應心。
 If the mind is not tolerant of coexistence, coexistence and destruction, it is called the mind of non-forbearance.
云何智相應心？
 Why is the mind corresponding to wisdom?
若心共智[4]生共住共滅，是名智相應心。
 If the minds share the same wisdom [4], they are born, live and die together, this is called the mind corresponding to the wisdom.
云何非智相應心？
 Why is this not the mind of wisdom and correspondence?
若心非智共生共住共滅，是名非智相應心。
 If the mind does not coexist, exist, and perish together with wisdom, it is called a mind that does not correspond to wisdom.
云何忍為始心？
 How can I endure it?
若心聖無漏堅信堅法所修，是名忍為始心。
 If the heart is holy and has no leakage, and you firmly believe in the solid Dharma, then it is called endurance as the starting point.
云何智為始心？
 Why is wisdom the starting point?
若心聖無漏見道人所修，是為智為始心。
 If the mind is holy and has no leaks, it can be cultivated by Taoists, which is wisdom and the starting mind.
云何欲終心？
 Why do you want to end your life?
若最後識，是名欲終心。
 If it is the last consciousness, it is called the desire to end.
云何始生心？
 When did Yun start to have a heart?
若心初識，是名始生心。
 If the mind first recognizes it, this is called the beginning of the mind.
云何善心？
 How kind-hearted is this?
[5]若心修，是名善心。
 [5] If the mind is cultivated, it is called a kind mind.
云何不善心？
 Why don't you have a kind heart?
若心斷，是名不善心。
 If the mind is broken, it is called unwholesome mind.
云何無記心？
 Why don't you remember it?
若心受、若心非報非報法，是名無記心。
 If the mind is feeling, if the mind is neither retribution nor retribution, this is called the mind without memory.
云何學心？
 Why do you want to learn?
若心聖非無學，是名學心。
 If the holy heart is not without learning, it is called the learning heart.
云何無學心？
 Why do you have no desire to learn?
若心聖非學，是名無學心。
 If the heart is holy but not learning, it is called a heart without learning.
云何非學非無學心？
 Why is it that he is not learning and has no desire to learn?
若心非聖，是名非學非無學心。
 If the mind is not holy, it is called a mind that is neither learning nor uneducated.
云何報心？
 How can I repay my heart?
若心受若善報，是名報心。
 If the mind receives good rewards, this is called the mind of retribution.
云何報法心？
 How can I repay the Dharma mind?
若心有報，是名報法心。
 If the mind has retribution, it is called the mind of retribution.
云何非報非報法心？
 Why is it not the intention to repay the Dharma?
若心無記非我分攝，是名非報非報法心。
 If the mind has no memory of non-self, it is called the mind of non-retribution and non-retribution.
云何見斷心？
 How can I see my heart broken?
若心不善非思惟斷，是名見斷心。
 If the mind is not good, it is not the thought that cuts it off, it is called seeing the mind that cuts off the mind.
云何思惟斷心？
 How can I stop thinking and break my heart?
若心不善非見斷，是名思惟斷心。
 If the mind is not good, it is not broken by seeing it. This is called thinking and breaking the mind.
云何非見斷非思惟斷心？
 Why is it that it is not possible to cut off by seeing and cut off by thinking?
若心善、若無記，是名非見斷非思惟斷心。
 If the mind is kind and if there is no memory, this is called cutting off the mind without seeing and not thinking.
云何見斷因心？
 How can you see the heart of breaking off the cause?
若心見斷、若見斷法報，是名見斷因心。
 If the mind sees the cessation, if the mind sees the dharma retribution, it is called the mind that sees the cause of the cessation.
云何思惟斷因心？
 Why do you think about cutting off the heart?
若心思惟斷、若思惟斷法報，是名思惟斷因心。
 If the mind is thinking about cutting off, if the mind is thinking about cutting off the retribution of the Dharma, this is called thinking about cutting off the cause.
云何非見斷非思惟斷因心？
 How can it be that seeing and cutting off non-thinking are cutting off the heart?
若心善法報、若心非報非報法，是名非見斷非思惟斷因心。
 If the mind is kind to the Dharma, if the mind is not to repay the Dharma, this is called the heart to cut off the causes without seeing and not thinking.
云何軟心？
 Why are you soft-hearted?
若心不善，是名軟心。
 If the heart is not kind, it is called a soft heart.
云何中心？
 Where is the center?
若心無記，是名中心。
 If the mind has no memory, it is called the center.
云何上心？
 Why is this so important?
若心善，是名上心。
 If your heart is kind, it is called the highest heart.
復次若心不善、若無記，是名軟心。
 Again, if the heart is not kind and has no memory, it is called a soft heart.
若心非聖善，是名中心。
 If the heart is not holy and good, it is called the center.
若心聖無漏，是名上心。
 If the heart is holy and has no leakage, it is called the superior heart.
云何麁心？
 Why is Yun Xin?
若心欲界繫，是名麁心。
 If the desire realm of the mind is tied to it, it is called the heart of desire.
云何細心？
 Why are you so careful?
若心色界繫、若不繫，是名細心。
 If the mind-material world is connected, if not, this is called carefulness.
云何微心？
 Why are you so careless?
若心無色界繫，是名微心。
 If the mind has no form-boundary system, it is called a subtle mind.
復次若心欲界繫、若色界繫，是名麁心。
 Furthermore, if the desire realm and the color realm are tied together, this is called the mind.
若心空處繫、識處繫、不用處繫、若不繫，是名細心。
 If the mind is empty and the awareness is connected, if there is no place to connect, and if it is not connected, this is called carefulness.
若心非想非非想處繫，是名微心。
 If the mind is neither thinking nor thinking, it is called a subtle mind.
復次若心欲界繫、若色界繫、若空處繫、識處繫、不用處繫，是名麁心。
 Furthermore, if the mind is connected to the realm of desire, the realm of form, the place of emptiness, the place of consciousness, and the place of no use, this is called the mind.
若心不繫，是名細心。
 If the mind is not connected, it is called carefulness.
若心非想非非想處繫，是名微心。
 If the mind is neither thinking nor thinking, it is called a subtle mind.
云何樂受心？
 Why would you like to receive your heart?
若心樂受相應，是名樂受心。
 If the mind's joyful feelings correspond to it, it is called a happy-feeling mind.
云何苦受心？
 Why do you have to suffer from the heart?
若心苦受相應，是名苦受心。
 If the mind is associated with painful feelings, it is called the mind of painful feelings.
云何不苦不樂受心？
 Why don't you accept both pain and pleasure?
若心不苦不樂受相應，是名不苦不樂受心。
 If the mind has neither pain nor pleasure, it is called a mind that has neither pain nor pleasure.
復次若心受樂報，是名樂受心。
 Again, if the mind receives happy rewards, it is called a happy mind.
若心受苦報，是名苦受心。
 If the mind suffers the consequences of suffering, it is called the mind of suffering.
若心受不苦不樂報，是名不苦不樂受心。
 If the mind experiences neither pain nor pleasure, it is called a mind that feels neither pain nor pleasure.
復次除不苦不樂受心，若餘心善有報，是名樂受心。
 Again, except for the mind that is neither painful nor pleasant, if the remaining good intentions are rewarded, this is called the mind of joy.
若心不善，是名苦受心。
 If the mind is not kind, it is called suffering.
除樂受心，若餘心善有報，是名不苦不樂受心。
 In addition to the pleasant feeling, if the remaining good deeds are rewarded, this is called the feeling that is neither painful nor pleasant.
復次若心善有報，是名樂受心。
 Again, if one's good deeds are rewarded, this is called a happy receiving mind.
若心不善，是名苦受心。
 If the mind is not kind, it is called suffering.
除苦受、樂受心，若餘心，是名非苦非樂受心。
 Apart from the painful and pleasant feelings, if there is any remaining consciousness, it is called the neither-painful nor pleasant feeling.
云何喜處心？
 Why are you so happy?
若心始起生喜，是名喜處心。
 If joy arises in the heart, it is called joy.
云何憂處心？
 Why worry about your heart?
若心始起生憂，是名憂處心。
 If worry begins to arise in the mind, this is called the mind of worry.
云何捨處心？
 How can I give up my heart?
若心始起生捨，是名捨處心。
 If equanimity arises in the mind, it is called the mind of equanimity.
復次除捨處心，若餘心善有報，是名喜處心。
 Once again, after removing the mind of equanimity, if the remaining good deeds will be rewarded, this is called the mind of joy.
若心不善，是名憂處心。
 If the mind is not kind, it is called a worried mind.
除喜處心，若餘心善有報，是名捨處心。
 In addition to the joyful mind, if the remaining good deeds are rewarded, this is called the equanimity mind.
復次若心善有報，是名喜處心。
 Again, if the good deeds are rewarded, this is called the heart of joy.
若心不善，是名憂處心。
 If the mind is not kind, it is called a worried mind.
除喜處、憂處，若餘心，是名非喜處非憂處心。
 In addition to the place of joy and the place of worry, if there is any remaining mind, it is called the mind that is neither a place of joy nor a place of worry.
云何有覺有觀心？
 Why do you think you have the mind to observe?
若心有覺有觀定相應，是名有覺有觀心。
 If the mind has awareness and insight concentration, it is called awareness and insight mind.
云何無覺有觀心？
 Why don't you realize that you have a mind of observation?
若心無覺有觀定相應，是名無覺有觀心。
 If the mind is not aware and has the corresponding concentration and concentration, it is called the mind without awareness and concentration.
云何無覺無觀心？
 Why don't you have awareness and insight?
若心無覺無觀定相應，是名無覺無觀心。
 If the mind has no awareness and no contemplation, it is called the mind without awareness and no contemplation.
云何空相應心？
 How can the corresponding heart be empty?
若心空定共生共住共滅，是名空相應心。
 If the mind is empty and concentrated, it is called the mind corresponding to emptiness, coexistence, and destruction.
云何無相相應心？
 Why is there no corresponding mind?
若心無相定共生共住共滅，是名無相相應心。
 If the mind has no form, coexistence, and coexistence, it is called a mind without form.
云何無願相應心？
 Why don't you have the desire to respond?
若心無願定共生共住共滅，是名無願相應心。
 If the mind has no desire to coexist, exist, and perish together, it is called the mind to have no desire to correspond.
云何現報心？
 Why is the heart of retribution appearing?
若心即生我分攝、若心起作成就即生我分攝，此所起作受報，是名現報心。
 If the mind gives rise to the self-consciousness, and if the mind arises and achieves, the self-consciousness arises, what it does and receives is rewarded, which is called the manifested retributive mind.
云何生報心？
 Why does the mind of retribution arise?
若心生報我分攝、若所起作成就無間生受報，是名生報心。
 If the mind gives rise to retribution, and if what you do achieves it, you will receive retribution without interruption, this is called the mind of giving rise to retribution.
云何後報心？
 How can I repay my heart later?
若心生我分攝、若所起作成就第一生乃至第四生受報或過，是名後報心。
 If the mind is self-centered, if the achievements of the first life or even the fourth life result in retribution or failure, this is called the mind of subsequent retribution.
云何與樂心？
 What's the deal with Le Xin?
若心樂果，是名與樂心。
 If the mind is happy and fruitful, this is the name and happy mind.
云何與苦心？
 What's the point of painstaking efforts?
[1]若心苦果，是名與苦心。
 [1] If the mind suffers the fruit, this is the name and bitter mind.
云何不與樂不與苦心？
 Why not be happy and not painstaking?
除與樂、與苦心，若餘心，是名不與苦不與樂心。
 In addition to the mind that is willing to accept pleasure and pain, if there is any remaining mind, it is called the mind that is not willing to accept suffering and not to accept happiness.
復次若心善有報，是名與[2]樂心。
 Again, if one's good deeds are rewarded, this is called [2] happy mind.
若心不善有報，是名與苦心。
 If the heart is not good, there will be rewards, which is called suffering.
除與苦樂，若餘心，是名[3]不與苦不與樂心。
 In addition to suffering and happiness, if there is still a mind, this is called [3] a mind that does not accept pain and happiness.
云何樂果心？
 Yun He Le Guo Xin?
若心樂報，是名樂果心。
 If the mind is happy and rewarded, it is called the happy-fruitful mind.
云何苦果心？
 Why is it so painful to have a fruitful mind?
若心苦報，是名苦果心。
 If the mind is filled with bitter rewards, it is called the bitter-fruited mind.
云何非樂果非苦果心？
 Why is it neither a happy fruit nor a bitter fruit?
除苦果、樂果心，若餘心，是名非樂果非苦果心。
 In addition to the mind of bitter fruit and the fruit of happiness, if there is any remaining mind, it is called the mind of neither happy fruit nor bitter fruit.
復次若心善有報，是名樂果心。
 Again, if one's good deeds are rewarded, this is called the mind of happiness and fruitfulness.
若心不善有報，是名苦果心。
 If the mind is not kind and will be rewarded, it is called a bitter-fruited mind.
除樂果、苦果心，若餘心，是名非樂果非苦果心。
 In addition to the mind of happy fruits and bitter fruits, if there is any remaining mind, it is called the mind of neither happy fruits nor bitter fruits.
樂報心、苦報心、非樂非苦報心亦如是。
 The same is true for the reward of happiness, the reward of pain, and the reward of neither happiness nor suffering.
云何過去心？
 Why bother?
若心生已滅，是名過去心。
 If the mind arises and has ceased, it is called the mind of the past.
云何未來心？
 Why do you have future ambitions?
若心未生未起，是名未來心。
 If the mind has not yet arisen, it is called future mind.
云何現在心？
 Why are you worried now?
若心生未滅，是名現在心。
 If the mind has not yet ceased to exist, it is called the present mind.
云何過去境界心？
 Why is the mind in the past state of mind?
思惟過去法若生心，是名過去境界心。
 If the mind arises from thinking about the past, it is called the mind of past states.
云何未來境界心？
 What is the future state of mind?
思惟未來法若心生，是名未來境界心。
 If the mind arises when thinking about the future Dharma, it is called the mind of the future state.
云何現在境界心？
 Why is your state of mind now?
思惟現在法若生心，是名現在境界心。
 If thinking about the present Dharma creates a mind, it is called the mind of the present state.
云何非過去非未來非現在境界心？
 Why is it that it is neither the past nor the future nor the present state of mind?
思惟非過去非未來非現在法若生心，是名非過去非未來非現在境界心。
 If you think about things that are neither past, future, nor present, then the mind arises, which is called the state of mind that is neither past, future, nor present.
云何欲界繫心？
 Why does the world of desire concern the heart?
若心欲漏有漏，是名欲界繫心。
 If there is an outflow of desire in the heart, it is called the realm of desire that is attached to the heart.
云何色界繫心？
 Why is the color world connected to the heart?
若心色漏有漏，是名色界繫心。
 If there is leakage in the mind and form, it is the name and form realm that binds the mind.
云何無色界繫心？
 Why is the formless realm connected to the heart?
若心無色漏有漏，是名無色界繫心。
 If the mind has no form and outflows, it is called the formless realm that binds the mind.
云何不繫心？
 Why doesn't Yun care?
若心聖無漏，是名不繫心。
 If the heart is holy and has no leakage, it means that it is not tied to the heart.
云何共慈心？
 How can we share compassion?
若心慈解心共生共住共滅，是名共慈[4]心。
 If the heart is kind and understanding, the mind coexists, lives and perishes together, this is called the heart of mutual kindness [4].
共悲心、共喜心、共捨心亦如是。
 The same is true for sharing compassion, sharing joy, and sharing equanimity.
云何樂根相應心？
 How can I enjoy the corresponding mind?
若心樂根共生共住共滅，是名樂根相應心。
 If the roots of happiness in the mind arise, live, and perish together, this is called the mind corresponding to the roots of happiness.
苦根、喜根、憂根、捨根相應心亦如是。
 The same is true for the roots of suffering, joy, worry and equanimity.
云何六識身？
 Why is the body of six consciousnesses?
眼識身乃至意識身。
 Eye-consciousness body and even consciousness body.
云何眼識[1]身？
 Why does the eye recognize the body?
緣眼、緣色、緣明、緣思惟，以此四緣和合，識已生、今生、當生、不定，是名眼識身。
 Eye-consciousness, color-consciousness, brightness-relatedness, and thought-relatedness. With the combination of these four conditions, we can recognize what has been born, this life, what will be born, and what is uncertain. This is called eye-consciousness and body-consciousness.
耳、鼻、舌、身、意識身亦如是。
 The same is true for the ears, nose, tongue, body, and conscious body.
是名六識身。
 This is called the Six Consciousness Body.
云何七識界？
 What is the world of seven consciousnesses?
眼識界乃至意識界。
 The world of vision and consciousness.
云何眼識界？
 How can you see the world?
若識眼根生色境界，已生今生當生不定，是名眼識界。
 If the realm of consciousness arises from the root of the eye, it is uncertain whether it will be born in this life or not. This is called the realm of consciousness.
耳、鼻、舌、身識界亦如是。
 The same is true for the ears, nose, tongue, and body consciousness realm.
云何意界？
 What is the meaning of Yun?
意生法思惟法，若初心已生今生當生不定，是名意界。
 When thinking about the Dharma, if the original intention has already been born in this life, it is uncertain whether it will be born or not. This is called the realm of mind.
云何意識界？
 Where is the realm of consciousness?
不離彼境界，若餘心似彼，已生今生當生不定，是名意識界。
 If you do not leave that state, if your mind is like that, your past and present life will be uncertain. This is called the realm of consciousness.
[＊]舍利弗阿毘曇[＊]論緒分十不善業道品第八
 [＊] Shariputra Abhitan [＊] Introduction to the Eighth Path of the Ten Unwholesome Karmas
問曰：
 Question:
幾不善業道？
 How bad is your karma?
答曰：
 Answer:
十。
 ten.
殺生乃至邪見。
 Killing and even having wrong views.
云何殺生？
 Why kill?
若人以惡心殺生，無有慈愍專在殺害，是名殺生。
 If a person kills living beings out of disgust, but does not have compassion and compassion to focus on killing, this is called killing.
云何盜竊？
 Why steal?
若人於聚落中及山野間[2]盜他財物，是名盜竊。
 If someone steals other people's property in settlements or in the mountains [2], it is called theft.
云何邪婬？
 Why is this so immoral?
若女人為父母護、兄弟姊妹護、自護、法護、[3]姓護、親里及諸知識乃至受花鬘護，若犯此等，是名邪婬。
 If a woman protects her parents, brothers and sisters, protects herself, protects the Dharma, [3] protects her surname, relatives, and all knowledge, and even protects her with a flower garland, if she commits these crimes, it is called sexual immorality.
云何妄語？
 Why are you lying?
若人不知言知、知言不知、不見言見、見言不見，或為己身、或為他人、或為財物故作妄語，是名妄語。
 If a person does not know what he says, knows what he says but does not know, does not see what he says, or does not see what he sees, and he lies for himself, for others, or for property, this is called lying.
云何兩舌？
 Why are you two-tongued?
若人在此聞至彼說，欲壞此人故；
 If someone here hears what he said, it is because he wants to harm this person;
在彼聞至此說，欲壞彼人故；
 When he hears this, he wants to harm that person;
未破者[4]令破、已破者欲使盡散，樂別離他，是名兩舌。
 Those who have not been broken [4] are broken, and those who have been broken want to make them disperse, and they are happy to leave him. This is called two tongues.
云何惡口？
 Why are you speaking so harshly?
若人出言麁獷苦切，他人聞已不喜不悅，是名惡口。
 If a person speaks harshly and bitterly, others will be displeased and displeased when they hear it. This is called bad speech.
云何綺語？
 What kind of nonsense is this?
若人出非時[5]言、無義語、非法語、非調伏語、不寂靜語，是名綺語。
 If a person speaks out of season[5], without meaning, without French, without taming, and without tranquility, this is called idle speech.
云何貪欲？
 Why greed?
若人於他村邑他財物生悕望心，欲令他物作己有，是名貪欲。
 If a person is jealous of other people's property in other villages and towns and wants to make other people's property his own, this is called greed.
云何瞋恚？
 Why is he angry?
若人瞋恚，欲令前眾生得繫閉傷害為種種苦加，是名瞋恚。
 If a person is angry and wants to cause all living beings to be trapped and harmed, causing all kinds of suffering, this is called anger.
云何邪見？
 Why are you so evil?
若人邪見言無施無祠祀、無善惡業報、無此世他世、無父母、無天無化生眾生、無沙門婆羅門，是名邪見。
 If a person has wrong views and says that he has no charity, no shrines, no retribution of good or evil karma, no world or other world, no parents, no heaven, no transformed living beings, and no recluses and brahmans, this is called wrong views.
殺生以何因？
 What is the reason for killing?
殺生為誰因？
 Who kills for what reason?
殺生以貪因、以瞋因、以癡因，以心心數法因。
 Killing is caused by greed, by hatred, by ignorance, and by the mind.
殺生是地獄、畜生、餓鬼因，是鬼神人中貧賤因，若餘報生人中[6]短壽。
 Killing is the cause of hell, animals, and hungry ghosts, and is the cause of poverty and lowliness among ghosts, gods, and humans. If the retribution is reborn among humans, [6] their life span will be short.
竊盜以何因？
 What is the reason for theft?
竊盜為誰因？
 Who is responsible for theft?
竊盜以貪因，乃至以心心數法因。
 Theft is caused by greed, or even by counting the laws of the heart.
盜竊是地獄、畜生、餓鬼因，是鬼神人中貧賤因，若餘報生人中財物消秏。
 Theft is the cause of hell, animals, and hungry ghosts, and is the cause of poverty and lowliness among ghosts, gods, and humans.
邪婬以何因？
 What is the cause of sexual immorality?
邪婬為誰因？
 Who causes sexual immorality?
邪婬以貪因，乃至以心心數法因。
 The cause of sexual immorality is greed, and even the cause of dharma is the mind.
邪婬是地獄、畜生、餓鬼因，是鬼神人中貧賤因，若餘報生人中諍競。
 Sexual immorality is the cause of hell, animals, and hungry ghosts, and is the cause of poverty and lowliness among ghosts, gods, and humans.
妄語以何因？
 What is the reason for lying?
妄語為誰因？
 Whose reason is lying?
妄語以貪因，乃至以心心數法因。
 Lies are caused by greed, and even by counting the causes of dharma with the heart.
妄語是地獄、畜生、餓鬼因，是鬼神人中貧賤因，若餘報生人中常被誹謗。
 Lies are the cause of hell, animals, and hungry ghosts, and are the cause of poverty and lowliness among ghosts, gods, and humans. If they are reborn, they are often slandered among humans.
兩舌以何因？
 What is the reason for two tongues?
兩舌[7]為誰因？
 Who causes two tongues[7]?
兩舌以貪因，乃至以心心數法因。
 The two tongues use the cause of greed, and even the mind counts the causes of dharma.
兩舌為誰因？
 Whose reason is there for two tongues?
是地獄、畜生、餓鬼因，是鬼神人中貧賤因，若餘報生人中眷屬親厚相憎嫉破壞。
 This is the cause of hell, animals, and hungry ghosts, and it is the cause of poverty and lowliness among ghosts, gods, and humans. If the remaining retribution among human beings is caused by close relatives, hatred, jealousy, and destruction.
惡口以何因？
 What is the reason for the harsh words?
惡口為誰因？
 Whose reason is the harsh words?
惡口以貪因，乃至以心心數法因。
 The cause of bad words is greed, and even the cause of dharma is the number of thoughts.
惡口為誰因？
 Whose reason is the harsh words?
惡口是地獄、畜生、餓鬼因、是鬼神人中貧賤因、若餘報生人中聞不適意聲。
 Harsh words are the cause of hell, animals, and hungry ghosts. They are the cause of poverty and lowliness among ghosts, gods, and humans. They are the remnant of hearing unpleasant sounds among humans.
綺語以何因？
 What is the reason for the idle talk?
綺語為誰因？
 Whose reason is the idle talk?
綺語以貪因，乃至以心心數法因。
 The idle talk is caused by greed, and even the cause of the law is counted with the heart.
綺語為誰因？
 Whose reason is the idle talk?
是地獄、畜生、餓鬼因，是鬼神人中貧賤因，若餘報生人中言不貴重。
 This is the cause of hell, animals, and hungry ghosts. It is the cause of poverty and lowliness among ghosts, gods, and humans.
貪欲以何因？
 What is the cause of greed?
貪欲為誰因？
 Whose cause is greed?
貪欲以結因、以使因、以心心數法因。
 Greed is the cause of the consequences, the cause of the causes, and the cause of the law is the mind.
貪欲為誰因？
 Whose cause is greed?
是地獄、畜生、餓鬼因，是鬼神人中貧賤因，若餘報生人中多諸緣事。
 This is the cause of hell, animals, and hungry ghosts, it is the cause of poverty and lowliness among ghosts, gods, and humans, and there are many karmic conditions among human beings after retribution.
瞋恚以何因？
 What is the reason for anger?
瞋恚為誰因？
 Who is the cause of anger?
瞋恚以結因、以使因、以心心數法因。
 Anger and anger are caused by the resultant cause, the cause by the cause, and the cause of the law by the mind.
瞋恚為誰因？
 Who is the cause of anger?
是地獄、畜生、餓鬼因，是鬼神人中貧賤因，若餘報生人中多有怨憎。
 This is the cause of hell, animals, and hungry ghosts. It is the cause of poverty and lowliness among ghosts, gods, and humans. If the remnants are reborn, there will be a lot of resentment and hatred among humans.
邪見以何因？
 What is the reason for wrong views?
邪見為誰因？
 Who causes wrong views?
邪見以結因、以使因、以心心數法因。
 Wrong views are caused by their ending, their cause, and their mind.
邪見為誰因？
 Who causes wrong views?
是地獄、畜生、餓鬼因，[8]是鬼神人中貧賤因，若餘報生人中以邪為吉。
 It is the cause of hell, animals, and hungry ghosts, [8] it is the cause of poverty and lowliness among ghosts, gods, and humans. If the remaining retribution is evil among humans, it is good.
[＊]舍利弗阿毘曇[＊]論緒分十善業道品第九
 [＊] Shariputra Abhitan [＊] The introduction is divided into ten good karma and the ninth grade
問曰：
 Question:
幾善業道？
 How many good karma?
答曰：
 Answer:
十。
 ten.
何等十？
 How ten?
不殺生乃至正見。
 Ahimsa and even right view.
云何不殺生？
 Why not kill?
若人離殺生，棄捨刀杖，慚愧慈悲[9]哀愍一切眾生，是名不殺生。
 If a person abstains from killing living beings and abandons his sword and staff, he will be ashamed of his compassion [9] and feel pity for all sentient beings. This is called not killing living beings.
云何不盜竊？
 Why doesn't Yun steal?
若人離竊盜，不盜他物，是名不盜竊。
 If a person abstains from stealing and does not steal other things, this is called abstaining from theft.
云何不邪婬？
 Why not be sexually immoral?
若人離邪婬，他所護女終不婬犯，是名不邪婬。
 If a person abstains from sexual immorality, the daughter he protects will never commit sexual immorality. This is called abstaining from sexual immorality.
云何不妄語？
 Why don't you lie?
若人離妄語，不知言不知、知言知、不見言不見、見言見、不為己身、不為他人、不為財物而作妄語，是名不妄語。
 If a person abstains from lying, does not know what he says, knows what he knows, does not see what he says, does not see what he says, and does not tell lies for his own sake, for others, or for property, this is called abstaining from lying.
云何不兩舌？
 Why don't you talk twice?
若人離兩舌，在此聞不至彼說，不欲壞此；
 If a person separates his tongue and hears what is said here and does not hear what is said there, he does not want to destroy this;
在彼聞不至此說，不欲壞彼，若破壞者欲令和合，已和合者欲令增歡喜共相娛樂，是名不兩舌。
 When someone hears this, they don’t say it, and they don’t want to harm the other person. If the destroyer wants to make them harmonious, the harmonized person wants to make them happy and have fun together. This is called non-double speaking.
云何不惡口？
 Why don't you speak harshly?
若人離惡口，離麁獷言，語言柔軟眾人愛喜，是名不惡口。
 If a person avoids harsh words and speaks harshly, and his words are soft and people like him, this is called not speaking harshly.
云何不綺語？
 Why not talk nonsense?
若人應時語、真實語、有義語、調伏語、寂靜語、順時善語，是名不綺語。
 If a person speaks at the right time, true words, meaningful words, subdued words, quiet words, and good words at the right time, this is called non-cheesy speech.
云何無貪？
 Why is there no greed?
若人離貪，不悕望他村邑財物[10]令是我有，是名無貪。
 If a person is free from greed and does not expect other people's villages, towns and property [10] to belong to me, this is called being free from greed.
云何無瞋？
 Why is there no anger?
若人離瞋恚心，不欲令此眾生傷害繫閉受種種苦，是名無瞋。
 If a person is free from hatred and does not want to cause harm to these living beings and suffers all kinds of suffering, this is called no hatred.
云何正見？
 What is the right view?
若人正見，信有施有祠祀，乃至世有沙門婆羅門正見正趣有證知今世後世者，是名正見。
 If a person has the right view, has faith, has alms and worships in the temple, and has a recluse and a brahmin in the world who has the right view and has the right interest and realizes the present and future lives, this is called the right view.
不殺生以何因？
 What is the reason for not killing?
不殺生為誰因？
 For what reason is there no killing?
不殺生以無貪因、以無恚因、以無癡因、[1]以心心數法因。
 Not killing is because there is no cause of greed, because there is no cause of hatred, because there is no cause of delusion, [1] because of the number of dharma causes with the mind.
不殺生為誰因？
 For what reason is there no killing?
是天上人中受樂因，若餘報生人中長壽。
 This is the cause of happiness among people in heaven, just like the retribution of longevity among human beings.
不竊盜以何因？
 Why not steal?
不竊盜為誰因？
 Why not steal?
不竊盜以無貪因，乃至以心心數法因。
 Don't steal because you don't have the cause of greed, and even count the causes of dharma with your heart.
不竊盜是天上人中受樂因，[2]若餘報生人中財物不消耗。
 Not stealing is the cause of happiness among heavenly beings, [2] and if the remaining retribution among human beings is that the property is not consumed.
不邪婬以何因？
 What is the reason for refraining from sexual misconduct?
不邪婬為誰因？
 Who is the reason for not committing sexual misconduct?
不邪婬以無貪因，乃至以心心數法因。
 Don’t engage in sexual misconduct because you don’t have the cause of greed, and even count the causes of dharma with your heart.
不邪婬是天上人中受樂因，若餘報生人中不諍競。
 Not engaging in sexual immorality is the cause of happiness among people in heaven, and if you are reborn as a human being, you will not be in trouble.
不妄語以何因？
 What is the reason for not lying?
不妄語為誰因？
 Who is the reason for not telling lies?
不妄語以無貪因，乃至以心心數法因。
 Don't lie because you don't have the cause of greed, and even count the causes of the law with your heart.
不妄語是天上人中受樂因，若餘報生人中不被誹謗。
 Not telling lies is the cause of happiness among people in heaven, and if you are not slandered among people in the rebirth.
不兩舌以何因？
 What's the reason for not being bilingual?
不兩舌為誰因？
 Who is the reason for not being two-tongued?
不兩舌以無貪因，乃至以心心數法因。
 Don't use two tongues to avoid the cause of greed, and even use your heart to count the causes of dharma.
不兩舌是天上人中受樂因，若餘報生人中眷屬親厚。
 Not being two-tongued is the cause of happiness among people in heaven, and if you are reborn in the human world, you will have close relatives.
不相憎嫉破壞。
 Do not hate or destroy each other.
不惡口以何因？
 What is the reason for not speaking harshly?
不惡口為誰因？
 Who is the reason for not speaking harshly?
不惡口以無貪因，乃至以心心數法因。
 Don’t speak harshly because you don’t have the cause of greed, and even count the causes of the law with your heart.
不惡口是天上人中受樂因，若餘報生人中聞適意聲。
 Not speaking harshly is the cause of happiness among people in heaven, and if you are reborn as a human being, you can hear pleasant sounds.
不綺語以何因？
 Why don't you talk nonsense?
不綺語為誰因？
 Who is the reason for not talking nonsense?
不綺語以無貪因，乃至以心心數法因。
 Don't talk nonsense because you don't have the cause of greed, and even count the causes of the law with your heart.
不綺語是天上人中受樂因，若餘報生人中言為貴重。
 Not talking nonsense is the cause of happiness among people in heaven, but if you repay it among humans, it is precious.
無貪以何因？
 What is the reason for not being greedy?
無貪為誰因？
 Who is the reason for not being greedy?
無貪以專敬因，專敬以善根因，以心心數法因。
 Without greed, you should only respect the causes, focus on the good roots, and count the causes of the law with your heart.
無貪是天上人中受樂因，若餘報生人中無諸緣事。
 Non-greed is the cause of happiness among heavenly beings, and there are no predestined circumstances among human beings in retribution.
無恚以何因？
 What is the reason for being innocent?
無恚為誰因？
 Who is the reason for being innocent?
無恚以專敬因，乃至以心心數法因。
 Without any regrets, you should respect the causes with all your heart, and even count the causes of the law with your heart.
無恚是天上人中受樂因，若餘報生人中無多怨憎。
 Having no regrets is the cause of happiness among people in heaven, and there is no resentment among people in rebirth.
正見以何因？
 What is the reason for right view?
正見為誰因？
 Right view is due to whom?
正見以專敬因，乃至以心心數法因。
 Right view is dedicated to respecting the causes, and even counting the causes of the Dharma with your heart.
正見是天上人中受樂因，若餘報生人中不以邪為吉。
 Right view is the cause of happiness among heavenly beings, and if retribution among human beings does not take evil as good luck.
舍利弗阿毘曇論卷第[3]二十七
 Sāriputta Abhidamāṇī Volume [3] Twenty-Seven
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T1548 舍利弗阿毘曇論卷/篇章 二十八
 T1548 Shariputra Abhitan's Treatise Volume/Chapter Twenty-eight
舍利弗阿毘曇論卷第[4]二十八
 Sāriputta Abhiṣāṇāṇāṇṭhāna, Volume 4 [4] Twenty-eight
姚秦[＊]罽賓三藏曇摩耶舍共曇摩崛多等譯
 Translated by Yao Qin [*] and others
緒分定品第十[5]之一
 One of the tenth [5] Xu Fen Dingpin
五[6]支定、五智定、共念出息入息定、共不淨想定、入火定。
 Five [6] branch concentration, five wisdom concentration, common thought concentration of out-breathing and in-breathing, common impure thought concentration, and fire-entering concentration concentration.
共證知神足定、共證知天耳定、共證知他心定、共證知宿命定、共明想定、無間定、根定、力定、正覺定。
 Together, we have realized the concentration of God's sufficient concentration, we have realized the concentration of the heavenly ears, we have realized the concentration of other minds, we have realized the concentration of destiny, we have known the concentration of clear thoughts, the concentration of uninterrupted concentration, the concentration of roots, the concentration of power, and the concentration of perfect enlightenment.
正定邪定、聖定非聖定、有漏定無漏定、有染定無染定、有求定無求定、當取定非當取定、有取定無取定、有勝定無勝定。
 Right concentration and wrong concentration, holy concentration but not holy concentration, there is concentration but no concentration, there is concentration but no concentration, there is concentration but no concentration, there is concentration but not concentration, there is concentration but not concentration, there is concentration but there is no concentration, there is concentration but there is no concentration, there is concentration but there is no concentration, there is concentration but there is no concentration, there is concentration but there is no concentration. Victory is certain.
[7]受定[8]非受定、內定外定。
 [7] Subjective concentration [8] Non-receptive concentration, internal concentration and external concentration.
有報定無報定。
 There is determination but there is no determination.
凡夫共定、凡夫不共定、非凡夫共定、非凡夫不共定。
 Ordinary people are determined together, ordinary people are not determined together, extraordinary people are determined together, and extraordinary people are not determined together.
聲聞共定、聲聞不共定、非聲聞共定、非聲聞不共定。
 The voice-hearers are co-determined, the voice-hearers are not co-determined, the non-sravakas are co-determined, and the non-sravakas are not co-determined.
如電定、如金剛定。
 Like electric concentration, like vajra concentration.
不定得定、定得定。
 The uncertain must be settled, the determined must be settled.
有行難持定、無行易持定。
 It is difficult to maintain concentration when there is action, but it is easy to maintain concentration when there is no action.
一分修定、二分修定。
 One point is to practice concentration, and the other two points are to practice concentration.
有想定、無想定。
 There are assumptions and there are no assumptions.
如事定、憶想定，離色想定、不離色想定。
 Such as the concentration of things, the concentration of recalling thoughts, the concentration of separation from form, and the concentration of non-separation from form.
[9]無勝入定、遍入定。
 [9] Entering concentration without victory, entering concentration all over.
有覺定、無覺定。
 There is awareness concentration and there is no awareness concentration.
有觀定、無觀定。
 There is concentration and there is no concentration.
有喜定、無喜定。
 There is joyful concentration and there is no joyful concentration.
共味定、共捨定。
 Shared taste and concentration.
忍相應定、非忍相應定。
 Endurance corresponds to concentration, non-endurance corresponds to concentration.
智相應定、非智相應定。
 The wisdom corresponds to the concentration, and the non-wisdom corresponds to the concentration.
忍為始定、智為始定。
 Endurance is the beginning of concentration, and wisdom is the beginning of concentration.
欲終定、始生定。
 Desire ends and concentration begins.
善定、不善定、無記定。
 Good concentration, bad concentration, and unrecorded concentration.
學定、無學定、非學非無學定。
 Studying concentration, non-study concentration, non-study concentration, non-study concentration.
報定、報法定、非報非報法定。
 Reported, reported legally, non-reported non-reported legal.
見斷定、思惟斷定、非見斷非思惟斷定。
 Judgment by seeing, judgment by thinking, judgment by non-viewing, judgment by thinking.
見斷因定、思惟斷因定、非見斷非思惟斷因定。
 Seeing determines the cause of concentration, thinking determines the cause of concentration, non-seeing determines the cause of concentration and non-thinking determines the cause of concentration.
下定、中定、上定。
 Lower concentration, middle concentration, and upper concentration.
麁定、細定、微定。
 Ji Ding, fine Ding, micro Ding.
有覺有觀定、無覺有觀定、無覺無觀定。
 There is awareness and concentration, there is no awareness and there is concentration, and there is no awareness and no concentration.
空定、無相定、無願定。
 Empty concentration, phaseless concentration, and wishless concentration.
三願得定、非三願得定。
 The three wishes can be settled, but not the three wishes can be settled.
內身觀內身定、外身觀外身定、內外身觀內外身定。
 Contemplating the inner body is concentration on the inner body, concentrating on the outer body is concentration on the outer body, and concentrating on the inner and outer body is concentration on the inner and outer body.
內受觀內受定、外受觀外受定、內外受觀內外受定。
 Inner feeling is the inner feeling concentration, the outer feeling is the outer feeling concentration, and the inner and outer feeling is the inner feeling concentration.
內心觀內心定、外心觀外心定、內外心觀內外心定。
 Observe the inner mind and the inner mind, observe the outer mind and the outer mind, and observe the inner and outer mind.
內法觀內法定、外法觀外法定、內外法觀內外法定。
 The internal legal concept is internally legal, the external legal concept is external legal concept, and the internal and external legal concept is internal and external legal concept.
內境界定、外境界定、內外境界定。
 Internal boundary definition, external boundary definition, internal and external boundary definition.
內定境界定、外定境界定、眾生境界定。
 Define the inner state of concentration, define the outer state of concentration, and define the state of sentient beings.
色境界定、無色境界定、眾生境界定。
 The definition of the form realm, the definition of the formless realm, and the definition of the realm of living beings.
有為境界定、無為境界定、眾生境界定。
 The realm of action is defined, the realm of inaction is defined, and the realm of living beings is defined.
法境界定、無境界定、眾生境界定。
 The definition of the Dharma realm, the definition of the realm of no realm, and the definition of the realm of living beings.
少定、中定、無量定。
 Small concentration, medium concentration, and immeasurable concentration.
少境界定、中境界定、無量境界定。
 Define the small realm, define the medium realm, and define the infinite realm.
少定少境界、少定中境界、少定無量境界。
 The state of less concentration is less, the state of less concentration is middle, the state of less concentration is immeasurable.
中定少境界、中定中境界、中定無量境界。
 The state of moderate concentration is small, the state of central concentration is medium, and the state of central concentration is immeasurable.
無量定少境界、無量定中境界、無量定無量境界。
 The state of immeasurable concentration is small, the state of immeasurable concentration is in the middle, and the state of immeasurable concentration is immeasurable.
少住定、中住定、無量住定。
 A little abiding in concentration, a medium abiding in concentration, an infinite abiding in concentration.
少定少住、少定中住、少定無量住。
 Live with less concentration, live with less concentration, live with less concentration, and live with less concentration.
中定少住、中定中住、中定無量住。
 The medium of concentration is a little abiding, the medium of concentration is abiding in the middle, and the medium of concentration is immeasurable.
無量定少住、無量定中住、無量定無量住。
 To abide in immeasurable concentration is little, to abide in immeasurable concentration, to abide in immeasurable concentration without limit.
過去定、未來定、現在定。
 The past is determined, the future is determined, and the present is determined.
過去境界定、未來境界定、現在境界定、非過去非未來非現在境界定。
 Define the past context, define the future context, define the present context, and define the non-past, non-future, and non-present context.
欲界繫定、色界繫定、無色界繫定、不繫定。
 The desire realm is concentration, the form realm is concentration, the formless realm is concentration, and the non-form realm is concentration.
作定非離、離定非作、作離定、亦非作離定。
 To do concentration is not to leave it, to leave it is not to do it, to do it is to leave it, and to do it is not to leave it.
取定非出、出定非取、取出定、亦非取非出定。
 To take concentration is not to come out; to come out of concentration is not to take; to take out concentration is neither to take nor to come out of concentration.
有染定非離染、離染定非有染、有染離染定、亦非有染非離染定。
 Those who are dyed are not dyed, and those who are dyed are not dyed. Those who are dyed are not dyed, and those who are dyed are not dyed.
有[10]枙定非離[＊]枙、離[＊]枙定非有[＊]枙、有枙離[＊]枙定、亦非有[＊]枙非離[＊]枙定。
 You [10]枙定不里[＊]晙, li[＊]枙定不有[＊]癙,有晙里[＊]晙定, nor are you[＊]枙不里[＊]晙定.
智果定非斷果、斷果定非智果、[11]智果斷果定、亦非智果非斷果定。
 The fruit of wisdom is not the fruit of wisdom, and the fruit of wisdom is not the fruit of wisdom. [11] The fruit of wisdom is not the fruit of wisdom, and the fruit of wisdom is not the fruit of wisdom.
智果定非得果、得果定非智果、智果得果定、亦非智果非得果定。
 The fruit of wisdom is not the fruit of wisdom. The fruit of wisdom is not the fruit of wisdom. The fruit of wisdom is the fruit of wisdom. The fruit of wisdom is not the fruit of wisdom.
盡定非覺、覺定非盡、盡覺定亦非盡非覺定。
 Complete concentration is not complete awareness, complete awareness concentration is not complete, complete awareness concentration is not complete non-awakening concentration.
射定非解、解定非射、射解定、亦非射非解定。
 Shooting is not a solution, solution is not a solution, shooting is a solution, nor is shooting a solution.
退分定、住分定、[1]增長分定、射分定。
 The concentration of retreating points, the concentration of staying points, [1] the concentration of increasing points, and the concentration of shooting points.
退分定非住分、住分定非退分、退分住分定、亦非退分非住分定。
 Retreating to a certain level is not a living thing, staying in a certain level is not a regressing, and regressing to a certain level is not a living thing.
退分定非增長分、增長分定非退[2]分、[3]增長分定、亦非退分非增長分定。
 Retroduction points are definitely not growth points, and growth points are definitely not retreat [2] points, [3] growth points are definitely neither retrograde points nor growth points.
退分[4]定非射分、射分定非退[5]分、射分定、亦非退[6]分射分定。
 Retroduction [4] is definitely not ejection, and ejection is not ejection [5], and ejection is definitely not ejection [6].
住分定非增長分、增長分定非住分、住分增長分定、亦非住分非增長分定。
 Living points are definitely not growth points, growth points are definitely not living points, living points are growing points, and living points are not growing points.
住分定非射分、射分定非住分、住分射分定、亦非住分非射分定。
 The abiding element is a non-shooting element, the shooting element is a non-dwelling element, the abiding element is a shooting element, and the abiding element is a non-shooting element.
增長分定非射分、射分定非增長分、增長分射分定、亦非增長分非射分定。
 Growth points are definitely non-shooting points, shooting points are definitely non-increasing points, growth points are shooting points, and neither growth points are non-shooting points.
四念處、四正斷、四神足、四禪、四無量、四無色定、四向道、四果、四修定、四斷。
 The four foundations of mindfulness, the four right cessations, the four divine feet, the four jhanas, the four immeasurables, the four formless concentration, the four directions of the path, the four fruits, the four practice concentration, and the four cessations.
五根、五力、五解脫入、五出界、五觀定、五生解脫法。
 The five faculties, the five powers, the five emancipations, the five emancipations, the five contemplations, and the five emancipations.
六念。
 Six thoughts.
六[7]定。
 Six [7] determination.
六出界。
 Six out of bounds.
六明分法。
 Six clear divisions.
六悅根法。
 The Six Joys Root Method.
六無喜正覺。
 Six without joy and enlightenment.
七覺。
 Seven sleeps.
七想。
 Seven thoughts.
七定所須。
 Seven things are necessary.
八聖道、八解脫、八勝入。
 The Eightfold Noble Path, the Eight Liberations, and the Eight Victories.
九滅、九次第、滅定九想。
 Nine annihilations, nine stages, and nine thoughts of cessation.
十正法、十遍入。
 The ten righteous dharma and the ten entrances.
十一解脫入。
 On the 11th, liberation enters.

||AN 5.28 5 factors of noble right samādhi

云何五支定？
 Why are the five branches of concentration?
如佛告諸比丘：
 As the Buddha told the monks:
諦聽諦聽，善思念之，吾當為汝說聖五支定。
 Listen carefully, listen carefully, meditate on it well, and I will explain to you the holy five-branch concentration.
諸比丘言：
 The monks said:
唯然受教。
 Just be taught.
云何得修聖五支正定？
 How can I cultivate the five holy branches of concentration?
如比丘離欲惡不善，有覺有觀，離生喜樂，成就初禪行。
 For example, a bhikkhu abstains from desires, evil and non-wholesome deeds, has awareness and insight, renounces rebirth and is happy, and achieves the first jhāna practice.

simile of bath power

[8]身離生喜樂，津液遍滿此身，盡離生喜樂，津液遍滿無有減少。
 [8] When the body is free from the joy of being born, the body fluids are all over the body. When the body is free from the joy of being born, the body fluids are full and there is no decrease.
如善澡浴師[9]若善澡浴師弟子，以細澡豆盛著器中，以水灑之，調適作摶。
 [9] If a disciple of a good bathing master is a disciple of a good bathing master, put the fine bathing beans in a vessel, sprinkle them with water, and adjust them to make a ladle.
此摶津液遍滿，不乾不濕內外和調。
 This tube is filled with fluid, neither dry nor wet, and harmonizes the inside and outside.
如是比丘，身離生喜樂，津液遍滿無有[A1]減少，是名修聖五支初支定。
 Such a bhikkhu, whose body is separated from his body and is joyful, whose body fluids are full and there is no [A1] reduction, is called the cultivation of the initial concentration of the five holy branches.
復次比丘，滅覺觀、內正信、一心，無覺無觀定生喜樂，成就二禪行。
 Again, bhikkhu, with the insight of annihilation of awareness, the inner right faith, the single mind, the concentration without awareness and insight gives birth to joy, and achieves the second practice of Zen.
此身定生喜樂，津液遍滿。
 This body is filled with joy and fluids.
此身盡定生喜樂，津液遍滿無有減少。
 This body is completely calm and gives birth to joy, and the body fluids are full and there is no decrease.
如陂湖水底[10]涌出，不從東方南西北方來，此水從底[＊]涌出，能令池津液遍滿無有減少。
 For example, water gushes out from the bottom of Pi Lake [10], and does not come from the east, south, northwest, or north. This water gushes out from the bottom [*], filling the pool with fluid without any loss.
如是比丘，此身定生喜樂，津液遍滿。
 Such a bhikkhu, this body is filled with joy and fluids.
[11]此身定生喜樂，津液遍滿無有減少，是謂修聖五支第二支定。
 [11] This body is calm and joyful, and the body fluids are full and there is no decrease. This is the second branch of the five holy branches of meditation.
復次比丘，離喜、捨行、念、正智、身受樂，如諸聖人解捨念樂行，成就三禪行。
 Again, bhikkhu, if you are free from joy, equanimity, mindfulness, correct wisdom, and enjoy the happiness of the body, just like the saints, you can achieve the three Zen practices by releasing equanimity, mindfulness, and happiness.
此身無喜樂津液遍滿，此身無喜樂津液遍滿無有減少。
 There is no joy in this body that is filled with fluids. There is no joy in this body that is filled with fluids and does not diminish.
如優[12]波羅華池、[13]鳩頭摩華池、[14]鉢頭摩華池、分陀利華池，從泥中出未能出水，此華從根至頭、從頭至根皆津液遍滿無有減少。
 For example, [12] Parahua Pond, [13] Douto Mohua Pond, [14] Batou Mohua Pond, and Fentuoli Hua Pond cannot produce water when they emerge from the mud. This flower grows from root to head, and from head to root. All body fluids are full and there is no decrease.
如是比丘，此身無量喜樂津液遍滿此身，津液遍滿無有減少，是謂聖五支第三支定。
 Such a bhikkhu, this body is filled with immeasurable joy and fluids, and the fluids are full and there is no decrease. This is called the third branch of concentration of the holy five limbs.
復次比丘，斷苦樂先滅憂喜，不苦不樂、捨、念、淨，成就四禪行。
 Again, bhikkhu, to put an end to pain and pleasure, first eliminate sorrow and joy, achieve neither pain nor pleasure, equanimity, mindfulness, and purity, and achieve the four Zen practices.
此身以清淨心遍解行，此身以清淨心遍解行無有減少。
 This body is fully realized and performed with a pure mind, and this body is fully realized and performed with a pure mind without any reduction.
如男子女人著白淨衣，從頭至足、從足至頭無不覆處。
 For example, men and women wear pure white clothes, covering everything from head to toe, and from feet to head.
如是比丘，以清淨心遍解行，此身以清淨遍解行無有減少，是謂修聖五支第四支定。
 Such a bhikkhu, with a pure mind, performs all the activities, and the body performs all the activities with a pure and complete understanding without any reduction. This is called the fourth branch of concentration of the five holy branches.
復次比丘，善取觀相、善思惟、善解，如立人觀坐者、如坐人觀臥者。
 Again, a bhikkhu who is good at contemplating appearances, contemplating, and understanding is just like a person who observes a sitting person upright, or a person who observes a lying person while seated.
如是比丘，善取觀、相善思惟、善解，是謂修聖五支第五支定。
 Such a bhikkhu is good at insight, good contemplation, and good understanding. This is called the cultivation of the fifth branch of the holy five limbs.
如是比丘，修聖五支定，親近多修學已，欲證通法悕望欲證，隨心所欲即能得證，自知無礙。
 Such a bhikkhu, who has cultivated the five holy branches of concentration, has been close to and studied for many times, desires to realize the Dharma, but desires to realize it, he can achieve it as he pleases, and he knows that there is no hindrance.
如四衢處有善調馬善駕已，有善御乘者乘已隨意自在。
 For example, if there is a person who is good at riding a horse on the four thoroughfares, and someone who is good at riding a horse, he can ride it freely and freely.
如是比丘，親近聖五支定，多修學已，欲證通法悕望欲證，隨心所欲即能得證，自在無礙。
 Such a bhikkhu, who is close to the holy five-branch concentration, has practiced a lot, wants to realize the Dharma, but desires to realize it, he can achieve it as he pleases, and he will be free and unhindered.
如盛水瓶堅牢不漏，盛以淨水平滿，為欲隨人傾用，如意自在。
 It is like a water bottle that is firm and does not leak. It is filled with pure water, so that it can be poured out by others and used as they wish.
如是比丘，親近聖五支定多修學已，欲證通法悕望欲證，隨心所欲自在無礙。
 Such a bhikkhu, who has been close to the holy five limbs and has practiced a lot, wants to realize the Dharma, but desires to realize it, and he can do whatever he wants without any hindrance.
如比丘，如陂泉遍水平滿為飲，如人決用如意自在，隨所決即出。
 Like a bhikkhu, the water is like a spring that is filled with water, and like a person who uses it freely and freely, it comes out as he decides.
如是比丘，親近聖五支定多修學已，欲證通法悕望欲證，隨心所欲即能得證，自在無礙。
 Such a bhikkhu, who has been close to the holy five branches and has practiced a lot, wants to realize the Dharma, but desires to realize it, he can achieve it as he pleases, without any hindrance.
如比丘，欲受無量若干神足動地，能以一為多、以多為一，乃至梵天身得自在隨所能入，如智品說。
 Just like a bhikkhu, if you want to receive countless divine feet to move the earth, you can use one as many and many as one, so that the Brahma body can enter freely wherever you can, as Zhipin said.
如比丘，欲受天耳清淨過人，能聞人非人聲，[15]隨所能入。
 For example, a bhikkhu who desires to receive divine ears that is so pure that he can hear human and non-human voices can enter wherever he can.
如比丘，欲受知他眾生心能知，有欲心如實知有欲心、無欲心如實知無欲心，乃至無勝心如實知無勝心，隨所能入，如智品說。
 For example, if a bhikkhu wants to know other sentient beings, his mind can know it. He knows the desire mind as it really is, knows the desire mind as it really is, knows the non-desire mind as it really is, and even knows the non-victory mind as it really is.
如比丘欲受憶念無量宿命，能憶一生二生三生四生五生，乃至成就此行，隨所能入，如智品說。
 For example, if a bhikkhu wishes to remember the infinite destiny, he can remember one life, two lives, three lives, four lives, and five lives, and even achieve this, he can enter as much as he can, as Zhipin said.
如賢比丘，欲受天眼清淨過人，能見眾生生死，乃至如所業報，隨所能入，如智品說。
 Like a virtuous bhikkhu, if you want to receive a heavenly eye that is so pure that you can see the life and death of all living beings, and even the retribution of your karma, you can see it wherever you can, as the wisdom of the world says.
如賢比丘，欲受盡有漏成無漏，得心解脫、慧解脫，現世自智證成就行，我生已盡、梵行已立、所作已辦、更不受有，隨所能入。
 Just like a virtuous bhikkhu, if you want to experience all the outflows and become free of them, you will be liberated by mind and wisdom, and you will achieve self-knowledge and accomplishment in this world. My life has been exhausted, the holy life has been established, what I have done has been done, and I will not have it. I can enter it as I can.
如是修聖五支定親近多修學已，得如是果報。
 If you practice the five holy branches in this way, get close to them and practice them frequently, you will get such results.
云何比丘，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行？
 How can a bhikkhu abstain from desires, evil and unwholesome dharmas, become aware and vipassanā, abstain from rebirth and be happy, and achieve the first practice of jhāna?
如比丘，一切有為法、若一處有為法，思惟無常、知無常、解無常、受無常。
 Like a bhikkhu, all conditioned dharmas, if there is conditioned dharma in one place, think about impermanence, know impermanence, understand impermanence, and experience impermanence.
如是不放逸觀，離欲惡不善法，有覺有觀離生喜樂，成就初禪行。
 In this way, one does not indulge in contemplation, and is free from desires and evil and unwholesome dharmas. He is aware of the joy of being free from birth and accomplishes the first practice of Zen.
如是比丘，離欲惡不善法，有覺有觀離生喜樂，成就初禪行。
 Such a bhikkhu is free from desires, evil and unwholesome dharmas, has awareness of the joy of being free from birth, and has accomplished the first jhāna practice.
如是乃至見死屍在火聚上觀，如道品一支[16]道廣說。
 In this way, you can even see dead bodies on the fire gathering, just like Dao Pinyi [16] Dao Guang said.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
我內有欲染。
 There is lust in me.
如實知內有欲染。
 Know truthfully that there is desire within you.
若內無欲染，如實知內無欲染。
 If there is no desire within you, then you truly know that there is no desire within you.
[1]如欲染未生，如實知未生。
 [1] If desire has not arisen, know it as it really is.
如欲染未生生，如實知生。
 Just as desire is unborn, know it as it really is.
如欲染生已斷，如實知斷。
 If the birth of desire has ceased, know it as it is.
如欲染斷已，如實知更不復生。
 If the stain of desire has been cut off, knowing the truth will never be reborn.
內有瞋恚、睡眠、掉、悔、疑，亦如是。
 It is the same with anger, sleep, loss, regret, and doubt.
如是不放逸觀，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 In this way, without letting loose and contemplating, leaving behind desires and evil unwholesome dharmas, having awareness and contemplation, leaving behind rebirth and enjoying happiness, one can achieve the first practice of jhāna.
比丘如是離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 A bhikkhu thus abstains from desires and evil unwholesome dharmas, has awareness and insight, is free from rebirth and is happy, and achieves the first jhāna practice.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
我內眼識色有欲染瞋恚。
 My inner vision is filled with desire and anger.
如實知內眼識色有欲染瞋恚。
 Really know that the inner eye's perception of color is tainted by desire and anger.
內眼識色無欲染瞋恚，如未生眼識色欲染瞋恚，如實知未生。
 The inner eye's awareness of form is not tainted by desire, just as the eye's awareness of form is tainted by desire and anger before it arises. It is known as it is that it has not yet arisen.
如未生眼識色欲染瞋恚生，如實知生。
 Just as the eye-consciousness, desire, contamination, and anger arise before birth, knowing the truth as it is arises.
如生眼識色欲染瞋恚斷已，如實知斷。
 Just as the eye of the living person recognizes that lust is contaminated by anger and has been cut off, he knows the cut off as it really is.
如眼識色欲染瞋恚斷已，如實知更不復生。
 Just as the eye-consciousness, lust, tainted by anger and hatred has been extinguished, so knowing the truth will never be reborn.
耳識聲、鼻識香、舌識味、身識觸、意識法亦如是。
 The ear recognizes sound, the nose recognizes fragrance, the tongue recognizes taste, the body recognizes touch, and the consciousness recognizes dharma.
不放逸觀，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 Don’t let loose and observe, stay away from desires and evil unwholesome dharmas, have awareness and watch, stay away from rebirth and be happy, and achieve the first meditation practice.
比丘如是離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 A bhikkhu thus abstains from desires and evil unwholesome dharmas, has awareness and insight, is free from rebirth and is happy, and achieves the first jhāna practice.
復次比丘，如是思惟：
 Again, bhikkhu, think this way:
我內有念正覺。
 I have mindfulness within me.
如實知內有念正覺。
 Really know that there is mindfulness and enlightenment within.
內無念正覺，如實知內無念正覺。
 There is no thought in the mind, and there is no thought in the mind. Know it as it is.
如念正覺未生，如實知未生。
 Just as mindful awareness has not yet arisen, true knowledge as it is has not yet arisen.
如念正覺未生生，如實知生。
 Just as mindful awareness has not yet arisen, so as to know it as it really is.
如念正覺生已具足修，如實知具足修。
 It is sufficient to cultivate the mind to be enlightened, and it is sufficient to know the truth as it is.
擇法正覺、精進正覺、喜正覺、除正覺、定正覺、捨正覺亦如是。
 The same is true for the enlightenment of choosing dharma, the enlightenment of effort, the enlightenment of joy, the enlightenment of elimination, the enlightenment of concentration, and the enlightenment of equanimity.
如是不放逸觀，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 In this way, without letting loose and contemplating, leaving behind desires and evil unwholesome dharmas, having awareness and contemplation, leaving behind rebirth and enjoying happiness, one can achieve the first practice of jhāna.
比丘如是離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 A bhikkhu thus abstains from desires and evil unwholesome dharmas, has awareness and insight, is free from rebirth and is happy, and achieves the first jhāna practice.
復次比丘，如實知苦、苦集、苦滅、苦滅道，如實知漏、漏集、漏滅、漏滅道。
 Again, bhikkhu, you know the way of suffering, the origin of suffering, the cessation of suffering, and the path of suffering, and the path of suffering, the origin of suffering, the cessation of suffering, and the path of suffering.
如是不放逸觀，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 In this way, without letting loose and contemplating, leaving behind desires and evil unwholesome dharmas, having awareness and contemplation, leaving behind rebirth and enjoying happiness, one can achieve the first practice of jhāna.
比丘如是，謂離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 In this way, bhikkhu, it is said that one is freed from desires, evil and unwholesome dharmas, has awareness and insight, is freed from rebirth and is happy, and achieves the first jhāna practice.
復次比丘心畏怖故，出一切有為、入甘露界，此寂靜、妙勝、離一切有為、愛盡、涅槃。
 Again, because the bhikkhu's heart is filled with fear, he leaves all conditioned things and enters the realm of nectar. This is a place of silence, wonderful victory, separation from all conditioned things, the end of love, and nirvana.
如是不放逸觀，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 In this way, without letting loose and contemplating, leaving behind desires and evil unwholesome dharmas, having awareness and contemplation, leaving behind rebirth and enjoying happiness, one can achieve the first practice of jhāna.
比丘如是離欲惡不善法，有覺有觀離生喜樂，成就初禪行。
 A bhikkhu thus abstains from desires and evil unwholesome dharmas, becomes aware of the joy of being free from birth, and achieves the first jhāna practice.
第二禪、第三禪、第四禪亦如是說。
 The same goes for the second jhana, third jhana, and fourth jhana.
云何比丘，善取觀相、善思惟、善解？
 How can a bhikkhu be good at observing images, contemplating, and understanding?
如比丘，一切有為法、若一處有為法，思惟無常、知無常、解無常、受無常。
 Like a bhikkhu, all conditioned dharmas, if there is conditioned dharma in one place, think about impermanence, know impermanence, understand impermanence, and experience impermanence.
如是不放逸觀，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 In this way, without letting loose and contemplating, leaving behind desires and evil unwholesome dharmas, having awareness and contemplation, leaving behind rebirth and enjoying happiness, one can achieve the first practice of jhāna.
如比丘，若行、若法相，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 Just like a bhikkhu, if you practice and practice Dharma, you will be free from desires, evil and unwholesome Dharma, you will have awareness and insight, and you will be free from birth and joy, and you will achieve the first jhāna practice.
若法相，善取相、善思惟、善解，善識、順識、緣識，分別、順分別、緣分別。
 If there is a Dharma, be good at taking the form, good at thinking, good at understanding, good at recognizing, following the discernment, knowing the conditions, distinguishing, following the discerning, and discerning the conditions.
比丘如是，善取觀相、善思惟、善解。
 A bhikkhu is good at observing phenomena, good at contemplating, and good at understanding.
復次比丘，若一處有為法，思惟是苦、患、癰、箭、味、過、依緣、壞法、不定、不滿、可壞、苦空無我，思惟緣、知緣、受緣，即無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱眾苦聚集。
 Again, bhikkhu, if there is a conditioned dharma in a place, think about it as suffering, trouble, carbuncle, arrow, taste, fault, dependence, bad dharma, uncertainty, dissatisfaction, destructibility, suffering, emptiness and selflessness, think about conditions, knowing conditions, feelings. Dependence refers to unexplained conditioned formations, conditioned formations and consciousness, consciousness conditioned by name and form, name and form conditioned by six senses, six senses conditioned by contact, contact conditioned by feeling, feeling conditioned by love, love conditioned by clinging, clinging conditioned by existence, conditioned birth, birth conditioned by old age and death. Sorrow, distress, and suffering gather together.
如是不放逸觀，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 In this way, without letting loose and contemplating, leaving behind desires and evil unwholesome dharmas, having awareness and contemplation, leaving behind rebirth and enjoying happiness, one can achieve the first practice of jhāna.
如比丘，若法相，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 For example, if a monk has the appearance of Dharma, he is free from desires, evil and unwholesome dharmas, has awareness and insight, is free from rebirth and is happy, and has achieved the first jhāna practice.
若行、若法相，善取相、善思惟、善解，善識，順識，緣識，分別、順分別、緣分別。
 If you practice, if you have the appearance of the Dharma, you are good at taking the appearance, good at thinking, good at understanding, good at recognizing, following the awareness, knowing the conditions, distinguishing, following the discrimination, and relying on the discrimination.
比丘如是，善取觀相、善思惟、善解。
 A bhikkhu is good at observing phenomena, good at contemplating, and good at understanding.
復次比丘，一切有為法，若一處有為法，思惟法滅，知滅，解滅，受滅，無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六入滅、六入滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死憂悲苦惱眾苦聚集滅。
 Again, bhikkhu, all conditioned dharmas, if there is conditioned dharma in one place, the thought of dharmas will cease, knowledge will cease, understanding will cease, and feeling will cease. When ignorance ceases, formation will cease. When formation ceases, consciousness will cease. When consciousness ceases, name and form will cease. When the six elements are destroyed, contact is destroyed. When contact is destroyed, suffering is destroyed. When suffering is destroyed, love is destroyed. When love is destroyed, taking is destroyed. Taking is destroyed. Being is destroyed. Being is destroyed, birth and death. Birth and death are the causes of old age, death, sorrow, and suffering. All the suffering gathered together.
如是不放逸觀，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 In this way, without letting loose and contemplating, leaving behind desires and evil unwholesome dharmas, having awareness and contemplation, leaving behind rebirth and enjoying happiness, one can achieve the first practice of jhāna.
如比丘，若行、法相，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 For example, if a bhikkhu has conduct and dharma, he is free from desires, evil and unwholesome dharmas, he has awareness and insight, he is free from birth and is happy, and he achieves the first jhāna practice.
若行、若法相，善取相、善思惟、善解，善識、順識、緣識，分別、順分別、緣分別。
 If you practice, if you have the appearance of the Dharma, you are good at taking the appearance, thinking about it, understanding it well, recognizing it well, following the awareness, and knowing the conditions, distinguishing, following the discrimination, and distinguishing the conditions.
比丘如是，善取觀相、善思惟、善解。
 A bhikkhu is good at observing phenomena, good at contemplating, and good at understanding.
復次比丘，行知行樂、住知住樂、坐知坐樂、臥知臥樂。
 Again, bhikkhu, walking knows happiness in walking, living knows happiness in living, sitting knows happiness in sitting, and lying down knows happiness in lying down.
如是身住樂，如實知住樂。
 Thus the body dwells in happiness, and the knowledge of truth dwells in happiness.
如是不放逸觀，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 In this way, without letting loose and contemplating, leaving behind desires and evil unwholesome dharmas, having awareness and contemplation, leaving behind rebirth and enjoying happiness, one can achieve the first practice of jhāna.
如比丘，若行、若法相，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 Just like a bhikkhu, if you practice and practice Dharma, you will be free from desires, evil and unwholesome Dharma, you will have awareness and insight, and you will be free from birth and joy, and you will achieve the first jhāna practice.
若行、[2]若法相，善取相、善思惟、善解，善識、順識、緣識，分別、順分別、緣分別。
 If it is done, [2] If it is the appearance of the Dharma, it is good to take the appearance, think about it, understand it well, recognize it well, follow the discernment, and understand the conditions, distinguish, follow the distinction, and distinguish the conditions.
比丘如是，善取觀相、善思惟、善解。
 A bhikkhu is good at observing phenomena, good at contemplating, and good at understanding.
復次比丘，從去來屈伸，乃至心怖畏故，出一切有為、入甘露界，亦如是說。
 Again, the bhikkhu, from going back and forth, bending and stretching, until his heart is frightened and frightened, he leaves all actions and enters the realm of nectar, the same is said.
第二禪、第三禪、第四禪，亦如是說。
 The same goes for the second jhana, the third jhana, and the fourth jhana.
何謂善取觀相、善思惟、善解？
 What does it mean to be good at observing images, thinking well, and understanding?
如比丘，一切有為法、若一處有為法，思惟無常、知無常、解無常、受無常。
 Like a bhikkhu, all conditioned dharmas, if there is conditioned dharma in one place, think about impermanence, know impermanence, understand impermanence, and experience impermanence.
如是不放逸觀，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 In this way, without letting loose and contemplating, leaving behind desires and evil unwholesome dharmas, having awareness and contemplation, leaving behind rebirth and enjoying happiness, one can achieve the first practice of jhāna.
如比丘，若有色、受、想、行、識，善取法相、善思惟、善解，善識、順識、緣識，分別、順分別、緣分別。
 For example, if a bhikkhu has forms, feelings, thoughts, formations, and consciousness, he is good at taking the appearance of the dharma, good at contemplating, and good at understanding, and he is good at recognizing, following the consciousness, and the conditioned consciousness, and distinguishing, following the discrimination, and conditioned discrimination.
比丘如是，善取[3]觀相、善思惟、善解。
 In this way, a bhikkhu is good at grasping [3] contemplation, contemplation, and interpretation.
復次比丘，一切有為法、若一處有為法，從思惟是苦、患、癰、箭，乃至心畏怖故，出一切有為，入甘露界，此寂靜、此妙勝、離一切有為、愛盡、涅槃。
 Again, bhikkhu, all conditioned dharmas, if there is any conditioned dharma in one place, from thinking about suffering, troubles, carbuncles, arrows, to the fear of fear in the heart, out of all conditioned dharmas, enter the realm of nectar, this silence, this wonderful victory, away from everything Action, end of love, nirvana.
如是不放逸觀，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 In this way, without letting loose and contemplating, leaving behind desires and evil unwholesome dharmas, having awareness and contemplation, leaving behind rebirth and enjoying happiness, one can achieve the first practice of jhāna.
如比丘，若有色、受、想、行、識，善取法相、善思惟、善解，善識、順識、緣識，分別、順分別、緣分別。
 For example, if a bhikkhu has forms, feelings, thoughts, formations, and consciousness, he is good at taking the appearance of the dharma, good at contemplating, and good at understanding, and he is good at recognizing, following the consciousness, and the conditioned consciousness, and distinguishing, following the discrimination, and conditioned discrimination.
比丘如是，善取觀相、善思惟、善解。
 A bhikkhu is good at observing phenomena, good at contemplating, and good at understanding.
第二禪、第三禪、第四禪，亦如上說。
 The second jhana, the third jhana, and the fourth jhana are the same as above.
如是五支，是名五支定。
 If there are five branches, it is called five-branch concentration.
云何五智定？
 What are the five wisdoms?
如世尊說：
 As the Blessed One said:
諸比丘修定無量明了。
 Bhikkhus, practice immeasurable clarity.
諸比丘若修定無量明了已，緣生五種智。
 If monks cultivate immeasurable understanding, five types of wisdom will arise.
何等五？
 How five?
若有定現樂後樂報緣此生智，若有定聖無染緣此生智，若有定不怯弱者能親近緣此生智，若有定寂靜勝妙獨修除得緣此生智，若有定[1]念入正念起緣此生智。
 If there is the wisdom of being sedated, and the happiness and retribution afterward are stipulated in it, if there is the sage and untainted stamina, the wisdom is succumbing to it, if there is samadhi, and the weak can get close to it, the wisdom is succumbing to it, if there is samadhi, silence, sublime and wonderful solitary cultivation, and the stipulated wisdom is succumbing to it, if there is Concentration [1] Entering into the wisdom of the origin of mindfulness.
云何定現樂後樂報緣此生智？
 How can we be sure that the happiness after happiness will be rewarded in this life?
云何現樂定？
 How can you be happy and settled?
如比丘，離欲惡不善法，有覺有觀，離生喜樂，成就初禪行。
 For example, a bhikkhu who abandons desires and evil unwholesome dharmas, has awareness and insight, is free from rebirth and is happy, and achieves the first jhāna practice.
若身離生喜樂津液遍滿，此身盡離生喜樂，津液遍滿無有減少。
 If the body is full of body fluids in the joy of freedom from birth, this body will experience the joy of freedom from birth, and the body fluids will be full without any decrease.
如善澡浴師若善澡浴師弟子，以細澡豆盛著器中，以水灑[2]已調適作摶，此摶津液遍滿，不燥不濕內外和潤。
 For example, if a good bathing master or a disciple of a good bathing master puts fine bath beans in a vessel, sprinkles them with water [2] and adjusts them to make a ladle, the ladle will be filled with body fluids, neither dry nor wet, and moisturize the inside and outside.
如是比丘身離生喜樂津液遍滿，身盡離生喜樂津液遍滿無有[A2]減少。
 In this way, the bhikkhu's body is full of joy and fluids, and the body is completely free of joy and fluids. There is no reduction [A2].
如比丘增益受離生喜樂、出世樂、寂靜樂、滅樂、正覺樂、沙門果樂、涅槃樂，此定如是，謂現樂。
 For example, if a bhikkhu has increased the joy of rebirth, the transcendental joy, the joy of peace, the joy of cessation, the joy of perfect enlightenment, the joy of recluse fruition, and the joy of nirvana, this concentration is like this, and it is called present happiness.
復次比丘，滅覺觀、內淨信、一心，無覺無觀定生喜樂，[3]成二禪行。
 Again, a bhikkhu, with the insight of annihilation of awareness, inner pure faith, and one mind, without awareness or insight, he will be happy, [3] and complete the second meditation practice.
若身定生喜樂津液遍滿，此身盡定生喜樂津液遍滿無有減少。
 If the body is full of body fluids that produce concentration and joy, this body will be full of body fluids of concentration and joy without any decrease.
如大陂湖以山圍遶，水從底涌出，不從東方南西北方來。
 For example, Dapi Lake is surrounded by mountains, and the water gushes out from the bottom, not from the east, south, northwest.
此陂水津液遍滿，此陂盡津液遍滿無有減少。
 The water and body fluids in this pit are full, and the body fluids in this pit are full and there is no decrease.
如是比丘身定生喜樂津液遍滿，此身盡津液遍滿無有減少。
 In this way, the bhikkhu's body is composed and filled with joy and fluids. This body will be filled with fluids without any decrease.
如比丘增益受無喜樂、出世樂、寂靜樂、滅樂、正覺樂、沙門果樂、涅槃樂，此定如是，謂現樂。
 For example, if a bhikkhu experiences joyless happiness, transcendental happiness, peaceful happiness, cessation happiness, perfect enlightenment happiness, recluse fruition happiness, and nirvana happiness, this concentration is like this and is called present happiness.
復次比丘，離[4]喜、捨行、念、正智身受樂，如諸聖人解捨念樂行，成就三禪行。
 Again, bhikkhu, if you are free from [4] joy, equanimity, mindfulness, and correct wisdom, your body will be happy, just like the saints who have achieved the three Zen practices by understanding the joy of equanimity and mindfulness.
若身無喜樂津液遍滿，身無喜樂津液遍滿無有減少。
 If the body is not full of joyful fluids, the body is not full of joyful fluids and there is no decrease.
如優鉢羅花池、波頭摩花池、鳩頭摩花池、分陀利花池，從泥稍出未能出水，此花若根若頭水津液遍滿，從根至頭、從頭至根津液遍滿無有減少。
 For example, in the Upala flower pond, the Botou flower pond, the Dove flower pond, and the Fendali flower pond, no water can come out from the mud. If the root of the flower is filled with fluid, it will be filled with fluid from the root to the head, and from the head to the root. There is no reduction.
如是比丘，若身無喜樂津液遍滿，此身盡津液遍滿無有減少。
 Such a bhikkhu, if the body is not filled with joyful fluids, then the body will be filled with fluids without any decrease.
如比丘增益受無喜樂、出世樂、寂靜樂、滅樂、正覺樂、沙門果樂、涅槃樂，此定如是，謂現樂。
 For example, if a bhikkhu experiences joyless happiness, transcendental happiness, peaceful happiness, cessation happiness, perfect enlightenment happiness, recluse fruition happiness, and nirvana happiness, this concentration is like this and is called present happiness.
復次比丘，斷苦斷樂先滅憂喜，不苦不樂、捨、念、淨，成就四禪行。
 Again, bhikkhu, to cut off suffering and happiness, first eliminate sorrow and joy, achieve neither pain nor happiness, equanimity, mindfulness, and purity, and achieve the four Zen practices.
若身以清淨心遍解行，此身清淨無不遍處。
 If the body is carried out with a pure mind, it will be pure everywhere.
如男子女人身著白淨衣上下具足，從頭至足、從足至頭無不覆處。
 For example, a man or a woman wears pure white clothes that are fully covered from head to foot, and from foot to head.
如是比丘，若身以清淨心遍解行，此身清淨無不遍處。
 Such a monk, if his body is carried out with a pure mind, his body will be pure everywhere.
如比丘增益受寂靜妙樂、出世樂、寂靜樂、滅樂、正覺樂、沙門果樂、涅槃樂，如是定，謂現樂。
 For example, if a bhikkhu can enjoy the wonderful bliss of silence, transcendental bliss, tranquil bliss, cessation bliss, perfect enlightenment bliss, recluse fruit bliss, and Nirvana bliss, such concentration is called present bliss.
云何定後樂報？
 How can I be sure that I will be rewarded with happiness in the future?
如比丘，思惟無常苦空無我，思惟涅槃寂靜，得定心住正住。
 For example, a bhikkhu thinks about the suffering of impermanence, emptiness and selflessness, and thinks about the tranquility of Nirvana, so that he can stay calm and upright.
如比丘得定已，即得初聖五根。
 If a bhikkhu has attained concentration, he has obtained the five faculties of the First Holy Spirit.
得初聖五根已，上正決定捨凡夫地。
 Having obtained the five faculties of the First Saint, I have decided to abandon the world of ordinary people.
若不得須陀洹果而中命終，無有是處。
 If one does not attain the fruit of Sotapanna and ends in death, there is no point in doing so.
不得須陀洹果，作惡作惡業已，命終墮三塗，無有是處。
 If one does not obtain the fruit of Sotapanna and has committed evil deeds, his life will eventually fall into the three realms and there will be no merit.
如比丘，親近此定多修學，多修學已見斷三煩惱，得須陀洹果觸證。
 For example, if a monk gets close to this concentration and practices it a lot, he will see the end of the three afflictions and attain the Sotapanna fruition.
觸證已，斷地獄、畜生、餓鬼苦，受七生人天報，斷餘生天人中苦。
 Having reached the realization, the sufferings of hell, animals, and hungry ghosts are cut off, the retribution of seven lives in heaven and human beings is cut off, and the sufferings in heaven and human beings are cut off in the remaining lives.
如是定，謂後樂報。
 If this is the case, it is said to be a happy reward in the future.
如比丘，親近此定多修學，多修學已思惟斷欲染瞋恚煩惱分。
 For example, if a monk gets close to this concentration and practices it a lot, he will meditate on it and eliminate the troubles caused by desire, anger, and hatred.
斷欲染瞋恚煩惱分已，得斯陀含果觸證，觸證已斷地獄、畜生、餓鬼苦，受天上人中生，斷餘生天上人中苦。
 Cutting off the troubles caused by desire, anger, and hatred, and attaining the Buddha's fruition, the sufferings of hell, animals, and hungry ghosts have been cut off, and the sufferings of heaven and humans have been cut off for the rest of the life.
如是定，謂後樂報。
 If this is the case, it is said to be a happy reward in the future.
如比丘，親近此定多修學，多修學已思惟斷欲染瞋恚盡無餘，無餘已得阿那含果觸證，觸證已斷地獄、畜生、餓鬼人中苦。
 For example, if a bhikkhu gets close to this concentration and practices it a lot, if he practices it a lot, he will eliminate the contamination of desires, anger, and hatred, and there will be nothing left. If there is nothing left, he will attain the enlightenment of the Anagami fruit. By attaining it, he will end the suffering of hell, animals, hungry ghosts, and people.
若受一天生、若五生，餘天上苦皆斷。
 If it lasts for one life, or if it lasts for five lives, all suffering in the world will be ended.
如是定，謂後樂報。
 If this is the case, it is said to be a happy reward in the future.
如比丘，親近此定多修學，多修學已思惟斷色界無色界煩惱盡無餘，無餘已得阿羅漢果觸證，觸證已斷地獄、畜生、餓鬼、人中、天上苦，一切有、一切道、一切生、一切繫縛、一切結使煩惱苦，皆斷無餘。
 Just like a monk, if you get close to this concentration and practice it a lot, you have meditated on the end of the formless realm and the troubles of the formless realm. There is no trace left, and you have attained the fruit of Arahant. After realizing it, you have eliminated the suffering of hell, animals, hungry ghosts, humans, and heaven, and all existence. All paths, all births, all ties, and all knots that cause trouble and suffering will be cut off without any remainder.
如是定，謂後樂報。
 If this is the case, it is said to be a happy reward in the future.
何謂緣此生智？
 What does it mean to be wise?
若內分別、若外分別，知見覺證，此謂緣此生智。
 If there is internal differentiation and external differentiation, knowledge, seeing, and enlightenment, this is called the wisdom arising from this.
何謂有[5]定聖無染緣此生智？
 What does it mean to have [5] the wisdom of being sage and untainted?
何謂非聖定？
 What is non-sacred concentration?
若定有漏，此謂非聖定。
 If there are leaks in concentration, this is called non-sacred concentration.
復次非聖定，若定非學非無學，此謂非聖定。
 Again, it is not holy concentration. If concentration is neither learning nor learning, this is called non-sage concentration.
復次非聖定，除空無相無願定，若餘定，謂非聖定。
 Again, it is not holy concentration. Except for emptiness, form, and no will, if there is still concentration, it is said to be non-sage concentration.
何謂聖定？
 What is holy concentration?
若定無漏，是名聖定。
 If there is no leakage in concentration, it is called holy concentration.
復次聖定，若定學無學，此謂聖定。
 Again, holy concentration, if there is no learning in concentration, this is called holy concentration.
復次聖定，空無相無願定，此謂聖定。
 Again, the holy concentration is empty, formless, and willing. This is called holy concentration.
以何義謂聖？
 In what sense is it called saint?
以斷離貪欲、瞋恚、愚癡、諸結煩惱，故謂聖[6]定。
 To cut off greed, anger, ignorance, and all kinds of troubles, it is called sage [6] concentration.
云何有染定？
 Why is there dyeing?
若定有求，此謂有染定。
 If concentration involves seeking, this is called tainted concentration.
復次有染定，若定非學非無學，此謂有染定。
 Again there is tainted concentration, if samādhi is neither learned nor unlearned, this is called tainted concentration.
復次有染定，除空無相無願定，若餘定，此謂有染定。
 Again, there is dyed concentration, except for the emptiness, form, and desireless concentration. If there is still concentration, this is called dyed concentration.
以何義有染？
 What's the point of having an affair?
染謂愛。
 Dying means love.
愛於此定中得、正得、緣得，定亦於愛中得、正得、緣得，是謂有染定。
 Love is found in this concentration, rightly obtained, and conditioned. Concentration is also found in love, rightly obtained, and conditioned. This is called tainted concentration.
云何無染定？
 Why is there no dye?
若定無求，此謂無染定。
 If there is no pursuit in concentration, this is called untainted concentration.
復次無染定，若定學無學，此謂無染定。
 Secondly, if there is no stained concentration, if there is no learning in concentration, this is called untainted concentration.
復次無染定，空無相無願定，此謂無染定。
 Again, there is no dye concentration, and there is no form and no will. This is called the dye-free concentration.
以何義無染？
 In what sense is it untainted?
染謂愛。
 Dying means love.
愛定中不得、不正得、不緣得，定愛中不得、不正得、不緣得，是謂無染定。
 The love that cannot be attained in concentration, is not attained in a right way, and is not obtained by means of destiny; the attainment of love in concentration is not attainable, is not attained in a right way, and is not attained by means of conditions. This is called untainted concentration.
何謂緣此生智？
 What does it mean to be wise?
若內分別、若外分別，知見覺證，此謂緣此生智。
 If there is internal differentiation and external differentiation, knowledge, seeing, and enlightenment, this is called the wisdom arising from this.
云何有定不怯弱者親近緣此生智？
 How can one not be timid about getting close to the weak and gain wisdom?
云何怯弱者？
 Why are you so cowardly?
若無信心、無慚無愧、不學問、懈怠、失念、無慧，此謂怯弱者。
 If one has no confidence, no shame, no knowledge, is lazy, forgetful, and has no wisdom, this is said to be a timid person.
復次怯弱是凡夫。
 Again, being timid is an ordinary person.
以何義故名怯弱？
 Why is it called cowardice?
以未知身見、未斷身見，以是義謂怯弱者。
 Those who have unknown body views and unbroken body views are said to be timid and weak in this sense.
云何非怯弱者？
 Why are you not a coward?
不怯弱謂有信、慚愧、多聞、懃進、專念、多慧，此謂不怯弱者。
 Not being timid means having faith, shame, knowledge, diligence, concentration, and wisdom. This is called not being timid.
復次不怯弱？
 Are you not timid again?
若佛及佛聲聞弟子。
 If the Buddha and the disciples of the Buddha’s voice-hearers.
以何義故名不怯弱？
 What is the meaning of not being timid?
以知身見、以斷身見，以是義謂不怯弱者。
 To know the body and see, to cut off the body and see, this means that one is not timid and weak.
如是不怯弱者得定，親近多修學，以是義故謂非怯弱者親近。
 In this way, those who are not afraid of the weak will gain concentration, and they will practice more when they are close. Therefore, it means that those who are not timid will be close to the weak.
何謂緣此生智？
 What does it mean to be wise?
若內分別、若外分別，知見覺證，是謂緣此生智。
 If there is internal distinction and external distinction, knowing, seeing, and realizing is called the wisdom arising from this.
何謂有定寂靜勝妙獨修除得緣此生智？
 What does it mean to have concentration, silence, sublime beauty, and cultivate alone to gain wisdom?
云何寂靜？
 Why is it so quiet?
若定共果報，是名寂靜。
 If there is a total result of concentration, this is called silence.
云何勝妙定？
 How can it be better than wonderful concentration?
若定聖有報，能斷煩惱，是名勝妙定。
 If the sage is rewarded and can put an end to troubles, this is called wonderful concentration.
復次寂靜定，若定聖有報能斷煩惱，是名寂靜定。
 Again, if there is tranquility and concentration, if the sage of concentration can have retribution and be able to put an end to troubles, this is called tranquility and concentration.
復次勝妙定，若定共果報，是名勝妙定。
 Winning wonderful concentration again and again, if concentration leads to the same result, this is called winning and wonderful concentration.
復次寂靜即勝妙，勝妙即是寂靜，是謂寂靜勝妙。
 Again, silence is the most wonderful thing, and the most wonderful thing is silence. This means that silence is the most wonderful thing.
何謂獨修？
 What is solitary cultivation?
若心一向定住正止獨處定，是謂獨修。
 If the mind is always calm and calm in solitude, it is called solitary cultivation.
何謂除得？
 What does it mean to get rid of it?
云何不除得定？
 Why not get rid of it?
若定得，不定得、[1]難得，是名不除得定。
 If it is determined, it is not determined. [1] It is rare. This is called the determination that cannot be eliminated.
云何除得定？
 How can we get rid of it?
若定得，決定得、不難得，是謂除得定。
 If it is determined, it is determined, and it is not difficult to achieve. This is called getting rid of it.
何謂緣此生智？
 What does it mean to be wise?
若內分別、若外分別，知見覺證，是謂緣此生智。
 If there is internal distinction and external distinction, knowing, seeing, and realizing is called the wisdom arising from this.
何謂有定正念入正念起緣此生智？
 What is the wisdom of having concentrated mindfulness and entering into the origin of mindfulness?
若正智入正智起，正智入正智起已，是故謂正念入正念起。
 If right wisdom enters into right wisdom and arises, right wisdom enters into right wisdom and arises, that is why it is said that right mindfulness enters into right mind and arises.
專身念入專身念起，專身念入專身念起已，是謂正念入正念起。
 Concentrate your mind into the mind that has arisen. Concentrate your mind into the mind that has arisen. This is called the mindfulness into the mindfulness that has arisen.
何謂緣此生智？
 What does it mean to be wise?
若內分別、若外分別，知見覺證，是謂緣此生智。
 If there is internal distinction and external distinction, knowing, seeing, and realizing is called the wisdom arising from this.
如是五智，是五智定。
 Such are the five wisdoms, the five wisdoms and concentration.
何謂共念出息入息定？
 What is the concentration of in-breath and out-breath?
如世尊說：
 As the Blessed One said:
諸比丘，修出息入息念，親近多修學，多修學已得大果報乃至得甘露。
 All monks, practice the mindfulness of breathing in and out, and practice it closely. If you practice it more, you will get great results and even get nectar.
云何修出息入息念，親近多修學，得大果報乃至得甘露？
 How can one practice the mindfulness of the in-breath and the out-breath, practice it closely and frequently, and obtain great results and even obtain nectar?
如比丘住寂靜處，林中樹下或在空處，在山窟中露處敷草，或在塚間巖岸。
 For example, a bhikkhu lives in a quiet place, under a tree in the forest or in an empty place, spreading grass on an exposed place in a cave, or on a rocky bank among tombs.
如比丘朝詣村乞食，食已日過中，舉衣鉢洗足。
 For example, a bhikkhu goes to a village to beg for food. It is already past the middle of the day and he raises his robe and bowl to wash his feet.
洗足已，比丘結[2]加趺坐，端身繫念思惟斷悕望，心無悕望貪著行，於悕望貪著得清淨，斷瞋恚、行慈心，心離瞋恚得清淨。
 After washing the feet, the bhikkhu sits in a crotch position, with his body upright and mindful, meditating, and breaking away from anger and hope. His mind is free from anger, greed, and deeds. He hopes that greed and deeds will lead to purity. He will stop anger and anger and practice loving-kindness. His mind will be free from anger and anger and will be pure.
斷睡眠、無睡眠，正知明想，心離睡眠得清淨。
 Breaking off sleep, no sleep, clear understanding and clear thinking, the mind is pure from sleep.
斷掉悔、無掉悔行，內心寂靜，離掉悔得清淨。
 Give up regrets, no regrets, inner peace, abandon regrets and become pure.
斷疑、無疑行，一定善法心，離疑得清淨。
 Get rid of doubts, act without doubt, have a virtuous mind, and be pure from doubts.
如比丘斷五蓋，是心垢、損智慧，正念出息、正念入息。
 For example, a monk cuts off the five hindrances, which are impurities in the mind and impairs wisdom. Breathing out with mindfulness and breathing in with mindfulness.
如比丘出息長知出息長，入息長知入息長，出息短知出息短，入息短知入息短。
 For example, if the monk's out-breathing is long, he knows that the out-breathing is long; if the in-breathing is long, he knows that the in-breathing is long; if the out-breathing is short, he knows that the out-breathing is short; and if the in-breathing is short, he knows that the in-breathing is short.
學一切身覺知入息、學一切身覺知出息，學除身行出息、學除身行入息，學喜出息覺知、學喜入息覺知，學樂出息覺知、學樂入息覺知，學心行出息覺知、學心行入息覺知，學除心行出息覺知、學除心行入息覺知，學心出息覺知、學心入息覺知，學悅心出息、學悅心入息，學定心出息、學定心入息，學解脫心出息、學解脫心入息，學無常觀出息、學無常觀入息，學離欲觀出息、學離欲觀入息，學滅觀出息、學滅觀入息，學出世觀出息、學出世觀入息。
 Learn to be aware of the in-breath of all bodies, learn to be aware of the out-breath of all bodies, learn to eliminate the out-breath of the body, learn to eliminate the in-breath of the body, learn to be aware of the out-breath, learn to be aware of the in-breath, learn to be aware of the out-breath, learn to be aware of the in-breath. Awareness, learn to be aware of the out-breathing of the mind, learn to be aware of the in-breath of the mind, learn to be aware of the out-breathing of the mind, learn to be aware of the in-breath of the mind, learn to be aware of the out-breathing of the mind, learn to be aware of the in-breath of the mind, learn to be happy. Breathing out with the mind, learn to breathe in with a happy mind, learn to breathe out with a calm mind, learn to breathe in with a calm mind, learn to breathe out with a liberated mind, learn to breathe in with a liberated mind, learn to contemplate the out-breath with an impermanent mind, learn to contemplate the in-breath with an impermanent mind, learn to contemplate the out-breath with a mind free from desire, learn to be free from desire. If you want to observe the in-breath, learn to observe the out-breath and the in-breath. Learn to observe the out-breath and the in-breath.
何謂正念出息、正念入息？
 What is meant by mindful out-breathing and mindful in-breathing?
若正知出息、正知入息，正知出息正知入息已，是謂正念出息正念入息。
 If the out-breathing is done with a clear understanding, the in-breathing is done with a clear understanding, and the out-breathing is done with a clear understanding and the in-breathing is done with a clear understanding, this is called the out-breathing with right awareness and the in-breathing with right awareness.
專念身出息、專念身入息，專念身出息、專念身入息已，是謂正念出息正念入息。
 Focus on the out-breathing of the body, focus on the in-breathing of the body, focus on the out-breathing of the body, and focus on the in-breath of the body. This is called mindful out-breathing and mindful in-breathing.
何謂比丘出息長知出息長、入息長知入息長？
 What does it mean for a monk to breathe out long and know that the breathing out is long, and to breathe in long and know that the breathing in is long?
如比丘思惟法生長出息入息，善取法相、善思惟、善解。
 For example, a bhikkhu who meditates on the Dharma grows out and in, and is good at taking the appearance of the Dharma, contemplating it, and interpreting it well.
若思惟法不生長出息入息，善取法相、善思惟、善解。
 If contemplating the Dharma does not lead to out-breathing and in-breathing, be good at taking the Dharma's appearance, contemplating it, and understanding it well.
若法勝非勝能生長出息入息，善取法相、善思惟、善解。
 If the Dharma is victorious, it is not possible to grow the out-breath and in-breath, to be good at taking the Dharma, to think about it, and to understand it well.
比丘思惟法生長出息[3]入息覺知，善取法相、善思惟、善解。
 The bhikkhu contemplates the Dharma and grows out of the breath [3] and is aware of the in-breath. He is good at taking the appearance of the Dharma, good at thinking about it, and good at understanding it.
若思惟法不生長出息入息覺知，善取法相、善思惟、善解。
 If you meditate on the Dharma and do not develop awareness of out-breath and in-breath, be good at apprehending the Dharma, contemplating it, and understanding it well.
若法勝非勝能生長出息入息覺知，善取法相、善思惟、善解。
 If the Dharma is not victorious, then one can develop awareness of out-breath and in-breath, be good at apprehending the Dharma, be good at contemplation, and be good at understanding.
如比丘思惟法生長出息入息，思惟法；
 Just like a bhikkhu who meditates on the Dharma, the out-breath and the in-breath grow; he contemplates the Dharma;
若不生，不思惟彼法，親近勝法不親近不勝法。
 If you are not born, you do not think about the Dharma, you are close to the victorious Dharma, but you are not close to the invincible Dharma.
比丘思惟法生長出息入息，覺知思惟法；
 The bhikkhu contemplates the Dhamma and grows the in-breath and out-breath, and is aware of the Dhamma and contemplates it;
若不生，不思惟[4]法。
 If it does not arise, it does not contemplate [4] the Dharma.
親近勝法不親近不勝法，比丘思惟應所修法，親近勝法不親近不勝法，長出息入息。
 Close to the victorious Dharma and not close to the invincible Dharma. A monk should think about the Dharma that should be practiced. Close to the victorious Dharma but not close to the invincible Dharma. Breath in and out.
及長出息入息覺知，得悅喜心，是謂比丘出息長知出息長、入息長知入息長。
 As well as becoming aware of the out-breathing and in-breathing, and gaining a joyful mind, this means that a bhikkhu is aware of the long out-breathing and in-breathing, and knows that the in-breathing is long.
何謂出息入息長？
 What does it mean to have a long in-breath and out-breath?
若無量出息、無量入息，無量出息無量入息已，是故謂出息長、入息長。
 If there is immeasurable out-breathing and immeasurable in-breathing, there is immeasurable out-breathing and immeasurable in-breathing, so it is said that the out-breathing is long and the in-breathing is long.
不疾出息、不疾入息，不疾出息不疾入息已，是故謂出息長、入息長。
 The out-breathing is not quick and the in-breathing is not quick. The out-breathing is not quick and the in-breathing is not quick. Therefore, it is said that the out-breathing is long and the in-breathing is long.
不連速出息入息，不連速出息入息已，是故謂出息入息長。
 The breath in and out is not continuous, and the breath in and out is not continuous, so it is said that the in and out breath is long.
不力[5]厲身出息、不力[＊]厲身入息，不力[＊]厲身出息、不力[＊]厲身入息已，是故謂出息入息長。
 Bu Li [5] exert oneself to exhale, Bu Li [＊] exert oneself to inhale, do not exert one's strength [＊] exert oneself to exhale, do not exert one's strength [＊] exert oneself to inhale already, that's why it is said that the exhalation and inhalation are long.
不續出息入息，不續出息入息已，是故謂出息入息長。
 The out-breath and in-breath are not continued, and the out-breath and in-breath are not continued, so it is said that the out-breath and in-breath are long.
是名出息入息長(一事竟)。
 This is called "breathing in and out".
何謂出息短知出息短、入息短知入息短？
 What does it mean to know that the out-breathing is short when the out-breathing is short, and to know that the in-breathing is short when the in-breathing is short?
如比丘思惟法生短出息入息，善取法相、善思惟、善解。
 For example, a monk who meditates on the Dharma is born and breathes in and out, and he is good at taking the appearance of the Dharma, thinking about it, and understanding it well.
若思惟法不生短出息入息，善取法相、善思惟、善解。
 If you meditate on the Dharma, there will be no short-term out-breath and in-breath, and you will be good at taking the Dharma's appearance, contemplating it, and understanding it well.
若法勝非勝能生短出息入息，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will give birth to short breaths in and out. Be good at taking the Dharma, good at thinking, and good at understanding.
比丘思惟法生短出息入息覺知，善取法相、善思惟、善解。
 A bhikkhu contemplates the Dharma and is aware of the in-breath and out-breath. He is good at taking the appearance of the Dharma, contemplating it, and interpreting it well.
若思惟法不生短出息入息覺知，善取法相、善思惟、善解。
 If you meditate on the Dharma, you will not be aware of the short out-breath and in-breath, and you will be good at taking the appearance of the Dharma, good at thinking about it, and good at understanding it.
若法勝非[1]勝生短出息入息覺知，善取法相、善思惟、善解。
 If the Dharma wins over non-[1] Shengsheng is short, aware of the out-breath and in-breath, good at apprehending the Dharma, good at thinking, and good at understanding.
比丘思惟法生短出息入息思惟法、若不生不思惟法，親近勝法不親近不勝法，如比丘思惟法生短出息入息覺知思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu contemplating the Dharma gives rise to short out-breathing and in-breathing. Thinking of the Dharma, if it does not arise, does not think of the Dharma, and draws close to the victorious Dharma, but does not draw close to the invincible Dharma. Just as a bhikkhu contemplates the Dharma, a short out-breath and in-breath arises. When a bhikkhu contemplates the Dharma, a short out-breath and in-breath arises. If it does not arise, he does not contemplate the Dharma and draws close to the victorious Dharma. There is no way to be close without being close.
比丘不思惟不應所修法、思惟應所修法，親近勝法不親近不勝法，短出息入息。
 A monk does not think about the dharma that should not be practiced and thinks about the dharma that should be practiced. He is close to the victorious dharma but not close to the invincible dharma. He breathes in and out quickly.
及短出息入息覺知得悅喜，是謂出息短知出息短、入息短知入息短。
 And the awareness of the short out-breath and in-breath is joyful. This means that the out-breath is short and the out-breath is short, and the in-breath is short and the in-breath is short.
何謂出息入息短？
 What does short in-breath and out-breath mean?
有量出息、有量入息，有量出息、有量入息已，是故謂出息入息短。
 There is a certain amount of breathing out and a certain amount of breathing in. There is a certain amount of breathing out and a certain amount of breathing in. This is why it is said that the out-breathing and in-breathing are short.
疾出息，[2]疾[3]出息已，是故謂出息入息短。
 The out-breathing is short, [2] the out-breathing is short [3], so it is said that the out-breathing and in-breathing are short.
連速出息，連[4]速[＊]出息[＊]已，[5]是故謂出息入息短。
 Breathing out quickly, breathing out [*] continuously [4] quickly [*], [5] is why it is said that the out-breathing and in-breathing are short.
力厲身出息入息，力[＊]厲身出息入息已，是故謂出息入息短。
 Li Li's body is breathing in and out, Li [*] Li's body is breathing in and out, so it is said that the breathing in and out is short.
續出息入息，續出息入息已，是故謂出息入息短。
 The out-breath and in-breath continue, and the out-breath and in-breath continue, so it is said that the out-breath and in-breath are short.
不身除出息入息，不身除出息入息已，是故謂出息入息短。
 If the body does not eliminate the out-breathing and in-breathing, the body does not eliminate the out-breathing and in-breathing, that is why it is said that the out-breathing and in-breathing are short.
是名出息入息短(二事竟)。
 This is called shortness of breath in and out (two things end).
何謂學一切身出息覺知、學一切身入息覺知。
 What does it mean to learn to be aware of the out-breath of all bodies, and to learn to be aware of the in-breath of all bodies.
如比丘以息滿一切[6]身出息，若一切身內空已入息。
 Just like a bhikkhu who fills his entire body with breath [6] and breathes out, if his entire body is empty and has breathed in.
如巧[7]\xED\xA1\xB6\xED\xBC\xBD師[＊]\xED\xA1\xB6\xED\xBC\xBD師弟子，令[＊]\xED\xA1\xB6\xED\xBC\xBD囊滿已，[8]按使氣出。
 If Qiao [7]\xED\xA1\xB6\xED\xBC\xBDMaster [＊]\xED\xA1\xB6\xED\xBC\xBDMaster's disciple makes [＊]\xED\xA1\xB6\xED\xBC\xBD the bag full, [8] presses the button to release the Qi.
若[＊]\xED\xA1\xB6\xED\xBC\xBD囊空已，還開其口使氣得滿。
 If [＊]\xED\xA1\xB6\xED\xBC\xBDthe bag is empty, open its mouth to fill it with Qi.
比丘如是，令一切身中息滿已出息，若一切身內空已入息。
 In this way, bhikkhu, if the breath in all the bodies is full, the breath will be exhaled; if the breath in all the bodies is empty, the breath will be inhaled.
若思惟法，一切身生出息入息，善取法相、善思惟、善解。
 If you meditate on the Dharma, all your bodies will produce in-breaths and out-breaths, and you will be good at taking the Dharma's appearance, contemplating it, and understanding it well.
若思惟法，一切身中不生出息入息，善取法相、善思惟、善解。
 If you meditate on the Dharma, there will be no in-breath or out-breath in any body, and you will be good at apprehending the Dharma, contemplating it, and understanding it well.
若法勝非勝，一切身中能生出息入息，善取法相、善思惟、善解。
 If the Dharma is not victorious, the breath and inhalation can be generated in all the bodies, and the Dharma can be taken in, contemplated, and understood well.
如比丘思惟法，生一切身中出息入息覺知，善取法相，善思惟，善解。
 Just like a bhikkhu who meditates on the Dharma, he is aware of the in and out breaths in all bodies, is good at apprehending the appearance of the Dharma, is good at thinking about it, and is good at understanding it.
若思惟法，一切身中不生出息入息覺知，善取法相、善思惟、善解。
 If you meditate on the Dharma, there will be no awareness of in-breath and out-breath in any body, and you will be good at apprehending the Dharma, contemplating it, and understanding it well.
若法勝非勝，能生一切身中出息入息覺知，善取法相、善思惟、善解。
 If the Dharma is not victorious, one can be aware of the in-breath and in-breath in all bodies, and be good at taking the Dharma, good at thinking, and good at understanding.
如比丘思惟法，生一切身中出息入息思惟法、若不生不思惟法，親近勝法不親近不勝法。
 Just like a monk thinking about the Dharma, all the in-breaths and out-breaths in the body arise and he thinks about the Dharma. If he does not think about the Dharma, he is close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟法生一切身中出息入息覺知思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu contemplates the Dharma and is aware of all the in-breaths and out-breaths in the body and contemplates the Dharma. If it does not arise, he does not contemplate the Dharma. If he is close to the victorious Dharma, he will not be close to the invincible Dharma.
比丘思惟應所修法、不思惟不應所修法，親近勝法不親近不勝法，一切身中出息入息，及一切身中出息入息覺知得悅喜，是謂學一切身出息覺知、學一切身入息覺知(三事竟)。
 A monk thinks about the Dharma that should be practiced and does not think about the Dharma that should not be practiced. He is close to the victorious Dharma but not to the invincible Dharma. He is happy to be aware of all the in-breaths and out-breaths in the body and all the in-breaths and out-breaths in the body. All bodies are aware of the in-breath (three things).
何謂學除身行出息、學除身行入息？
 What does it mean to learn to remove the body and conduct the out-breath, and learn to remove the body and conduct the in-breath?
身行謂出息入息有麁[9]有細。
 The physical conduct means that the out-breath and in-breath are smooth and thin.
云何麁身行？
 How can I act like this?
若掉動，是名麁身行。
 If it is not moving, it is called Ji Shen Xing.
云何細身行？
 Why do you think so carefully?
若寂靜，是名細身行如比丘以細身行調伏麁身行，降勝除出。
 If there is stillness, this is called the fine body conduct, just like a bhikkhu using the fine body conduct to subdue the body conduct, subdue the victory and eliminate it.
如巧匠巧匠弟子，以小[10]楔出大[＊]楔。
 Just like the disciple of a skilled craftsman, he uses a small [10] wedge to create a large [*] wedge.
如是比丘，以細身行調伏麁身行。
 Such a bhikkhu uses his fine body conduct to tame his body conduct.
如人馳走，自思惟：
 Just like a person running away thinking to himself:
我以何故走？
 Why should I leave?
我當安徐行。
 I shall be safe and sound.
便安詳行。
 Then walk peacefully.
此人復如是思惟：
 This person thinks like this again:
我[11]何以安詳行？
 How can I [11] walk peacefully?
我應當住。
 I should live.
便住。
 Just stay.
此人復思惟：
 The man thought again:
我何故住？
 Why do I live?
我當坐。
 I should sit down.
便坐。
 Take a seat.
此人復如是思惟：
 This person thinks like this again:
我何故坐？
 Why am I sitting?
我當臥。
 I should lie down.
便臥。
 Just lie down.
此人如是除麁身行、親近細身行。
 In this way, this person eliminates the conduct of the body and becomes close to the conduct of the subtle body.
比丘如是除麁身行、親近細身行。
 In this way, a bhikkhu eliminates the conduct of the humble body and approaches the conduct of the subtle body.
比丘思惟法生麁身行，善取彼法相、善思惟、善解。
 A bhikkhu who meditates on the Dharma is born with a body that is good at apprehending the appearance of the Dharma, contemplating it, and understanding it.
若思惟法不生麁身行，善取法相、善思惟、善解。
 If you meditate on the Dharma, you will not be able to practice the Dharma. If you are good at apprehending the Dharma, you will be good at thinking about it, and you will be good at understanding it.
若法勝非勝能生麁身行，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will lead to the conduct of the body, good at apprehending the Dharma, good at thinking, and good at understanding.
比丘思惟法生細身行，善取法相、善思惟、善解。
 A bhikkhu who meditates on the Dharma produces fine body conduct, is good at apprehending the appearance of the Dharma, is good at thinking about it, and is good at understanding it.
若思惟法不生細身行，善取法相、善思惟、善解。
 If contemplating the Dharma does not give rise to subtle physical actions, be good at apprehending the Dharma, contemplating it, and understanding it well.
若法勝非勝能生細身行，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will lead to fine physical conduct, good understanding of the Dharma, good contemplation, and good understanding.
比丘若思惟法除麁身行，善取法相、善思惟、善解。
 If a bhikkhu meditates on the Dharma and eliminates his personal conduct, he will be good at apprehending the Dharma, contemplating it, and interpreting it well.
若思惟法不除麁身行，善取法[12]相、善思惟、善解。
 If thinking about the Dharma does not eliminate the physical conduct, one should be good at taking the Dharma [12], contemplating it, and understanding it well.
若法勝非勝能除麁身行，善取法相、善思惟、善解。
 If the Dharma is not victorious, you can eliminate the body's deeds, be good at taking the Dharma, thinking about it, and understanding it well.
比丘思惟法生除身行出息入息，善取法相、善思惟、善解。
 A bhikkhu contemplates the birth of the Dharma and removes the body, conducts in-and-out breaths, and is good at taking the appearance of the Dharma, contemplating it, and interpreting it well.
若思惟法不生除身行出息入息，善取法相、善思惟、善解。
 If you meditate on the Dharma and remove the body, perform in- and out-breaths, be good at taking the appearance of the Dharma, good at thinking about it, and good at understanding it.
若法勝非勝能生除身行出息入息，善取法相、善思惟、善解。
 If the Dharma is victorious, it is not possible to be able to produce and eliminate the body, conduct out-breath and in-breath, be good at taking the Dharma, good at thinking, and good at understanding.
比丘思惟法生除身行出息入息覺知，善取法相、善思惟、善解。
 A bhikkhu contemplates the Dharma and is aware of the in-breath and out-breath. He is good at apprehending the Dharma, contemplating it, and interpreting it well.
若思惟法不生除身行出息入息覺知，善取法相、善思惟、善解。
 If you meditate on the Dharma, you will be aware of the in-breath and out-breath of the physical body, be good at taking the Dharma, good at thinking, and good at understanding.
若法勝非勝能生除身行出息入息覺知，善取法相、善思惟、善解。
 If the Dharma is victorious, it is not possible to be aware of the in-breath and out-breath of the body, be good at apprehending the Dharma, be good at contemplation, and be good at understanding.
比丘思惟法生麁身行不思惟法、若不生思惟法，親近勝法不親近不勝法。
 If a monk does not think about the Dharma, he will be close to the victorious Dharma but not to the invincible Dharma.
比丘思惟法生細身行思惟彼法、若不生不思惟彼法，親近勝法不親近不勝法。
 A bhikkhu who contemplates the Dharma will give birth to the Dharma. If he does not think about the Dharma, he will draw close to the victorious Dharma but not the invincible Dharma.
比丘思惟法除麁身行思惟法、若不除不思惟法，親近勝法不親近不勝法。
 A bhikkhu who meditates on the Dharma can eliminate the body practice of thinking about the Dharma. If he does not eliminate the Dharma and does not contemplate the Dharma, he will draw close to the victorious Dharma but not the invincible Dharma.
比丘思惟法生除身行出息入息思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu thinks about the Dharma. He removes the body, performs in-breath and in-breath, and thinks about the Dharma. If it does not arise, he does not think about the Dharma. He draws close to the victorious Dharma and does not draw close to the invincible Dharma.
比丘思惟法生除身行出息入息覺知思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu contemplates the Dharma, removes the body, performs out-breathing and in-breathing, and is aware of and contemplates the Dharma. If it does not arise, he does not contemplate the Dharma. He draws close to the victorious Dharma and does not approach the invincible Dharma.
比丘不思惟不應所修法、思惟應所修法，親近勝法不親近不勝法，除身行出息入息，及除身行出息入息覺知得悅喜，是謂學除身行出息入息(四事竟)。
 A bhikkhu does not think about the Dharma that should not be practiced, but thinks about the Dharma that should be practiced. He draws close to the winning Dharma and does not draw close to the invincible Dharma. He is aware of the out-breathing and in-breathing in and out of the body, and is happy to be aware of the out-breathing and in-breathing in the elimination of the body. This is called learning to eliminate the body and in-breath. Four things happened).
何謂學喜出息覺知、學喜入息覺知。
 What does it mean to learn to be aware of out-breathing and to learn to be aware of in-breathing.
云何喜？
 Yun Hexi?
若心歡喜踊躍，是名喜。
 If the heart is happy and excited, it is called joy.
比丘思惟法生喜，善取法相、善思惟、善解。
 A bhikkhu is happy when he thinks about the Dharma, and he is good at taking the appearance of the Dharma, contemplating it, and understanding it.
若思惟法不生喜，善取法相、善思惟、善解。
 If thinking about the Dharma does not bring joy, be good at taking the Dharma's appearance, contemplating it, and understanding it well.
若法勝非勝能生喜，善取法相、善思惟、善解。
 If the Dharma is victorious, it is not the victory that brings joy, but it is good to grasp the Dharma's image, to think about it, and to understand it well.
比丘思惟法生喜出息入息，善取法相、善思惟、善解。
 A bhikkhu contemplates the Dharma and is happy to breathe out and in. He is good at apprehending the Dharma, contemplating it, and interpreting it well.
若思惟法不生喜出息入息，善取法相、善思惟、善解。
 If contemplating the Dharma does not produce joy in breathing out or inhaling, be good at taking the Dharma's appearance, contemplating it, and understanding it well.
若法勝非勝能生喜出息入息，善取法相、善思惟、善解。
 If the Dharma is victorious, it will not lead to joyful exhalation and inhalation. Be good at apprehending the Dharma, contemplating it, and understanding it well.
比丘思惟法生喜出息入息覺知，善取法相、善思惟、善解。
 A bhikkhu who contemplates the Dharma is happy to be aware of the in-breath and out-breath. He is good at apprehending the Dharma, contemplating it, and interpreting it well.
若思惟法不生喜出息入息覺知，善取法相、善思惟、善解。
 If thinking about the Dharma does not give rise to joyful awareness of the in-breath and out-breath, be good at taking the Dharma's appearance, contemplating it, and understanding it well.
若法勝非勝能生喜出息入息覺知，善取法相、善思惟、善解。
 If the Dharma is victorious, it will not be victorious to be able to be aware of the in-breath and out-breath with joy, be good at apprehending the Dharma, be good at contemplation, and be good at understanding.
比丘思惟法生喜思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu who thinks about the Dharma will be happy to think about the Dharma. If he does not think about the Dharma, he will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟法[1]生喜出息入息思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu contemplates the Dharma [1] When he breathes in and out with joy, he contemplates the Dharma. If he does not think about the Dharma, he will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟法生喜出息入息覺知思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu contemplating the Dharma will give rise to joy in breathing in and out, be aware of the Dharma, and if it does not arise, he will not contemplate the Dharma, and he will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟應所修法、不思惟不應所修法，親近勝法不親近不勝法，喜出息入息，及喜出息入息覺知得悅喜，是謂學喜出息覺知學喜入息覺知(五事竟)。
 A monk thinks about the Dharma that should be practiced and does not think about the Dharma that should not be practiced. He is close to the victorious Dharma but not to the invincible Dharma. He rejoices in the out-breathing and in-breathing, and rejoices in the awareness of out-breathing and in-breathing. This is called learning to rejoice in out-breathing awareness and learn to rejoice in-breathing awareness (V. It turns out).
何謂學樂出息覺知、學樂入息覺知。
 What is meant by learning to be aware of the out-breathing and enjoying the awareness of the in-breath?
云何樂？
 How happy is Yun?
若心忍受樂、意觸樂受，是名樂。
 If the heart endures happiness and the mind touches pleasant feelings, it is called happiness.
如比丘思惟法生樂，善取法相、善思惟、善解。
 For example, a bhikkhu who meditates on the Dharma produces happiness, is good at taking the appearance of the Dharma, is good at thinking about it, and is good at understanding it.
若思惟不生樂，善取法相、善思惟、善解。
 If contemplation does not produce happiness, be good at apprehending the Dharma, contemplating it, and understanding it well.
若法勝非勝能生樂，善取法相、善思惟、善解。
 If the Dharma is victorious, it is not the victory that brings joy, but it is good to take the Dharma's appearance, be good at contemplating it, and be good at understanding it.
比丘思惟法生樂出息入息，善取法相、善思惟、善解。
 A bhikkhu who meditates on the Dharma is happy to breathe out and in. He is good at apprehending the Dharma, contemplating it, and interpreting it well.
若思惟法不生樂出息入息，善取法相、善思惟、善解。
 If contemplation of the Dharma does not produce joy in breathing out or inhaling, be good at apprehending the Dharma, contemplating it, and understanding it well.
若法勝非勝能生樂出息入息，善取法相、善思惟、善解。
 If the Dharma is victorious, it is not possible to have joy in breathing in and out, and be good at taking the Dharma, contemplating it, and understanding it well.
比丘思惟法生樂出息入息覺知，善取法相、善思惟、善解。
 A bhikkhu who meditates on the Dharma is happy and aware of the in-breath and out-breath. He is good at apprehending the Dharma, contemplating it and understanding it well.
若思惟法不生樂出息入息覺知，善取法相、善思惟、善解。
 If you meditate on the Dharma, you will be aware of the out-breathing and in-breathing, and you will be good at taking the Dharma, good at thinking, and good at understanding.
若法勝非勝能生樂出息入息覺知，善取法相、善思惟、善解。
 If the Dharma is victorious, it is not victorious that one can be happy and aware of the in-breath and in-breath, be good at apprehending the Dharma, be good at contemplation, and be good at understanding.
比丘思惟法生樂出息入息思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu who contemplates the Dharma will be happy when he breathes in and out. If he does not think about the Dharma, he will be close to the victorious Dharma and will not be close to the invincible Dharma.
比丘思惟法生樂出息入息思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu who contemplates the Dharma will be happy when he breathes in and out. If he does not think about the Dharma, he will be close to the victorious Dharma and will not be close to the invincible Dharma.
比丘思惟法生樂出息入息覺知思惟彼法、若不生不思惟法，親近勝法不親近不勝法。
 Bhikkhu meditating on the Dharma produces joy, breathing in and out, being aware of and contemplating the Dharma. If it does not arise, it does not contemplate the Dharma, and it is close to the victorious Dharma but not to the invincible Dharma.
比丘思惟應所修法、不思惟不應所修法，親近勝法不親近不勝法樂出息入息，及樂出息入息覺知得悅喜，是謂學樂出息覺知、學樂入息覺知(六事竟)。
 A monk thinks about the Dharma that should be practiced and does not think about the Dharma that should not be practiced. He is close to the victorious Dharma but not close to the invincible Dharma. He enjoys the out-breathing and in-breathing and is happy with the awareness of the out-breathing and in-breathing. This is called learning to be aware of the out-breathing and enjoying the in-breath. Six things happened).
何謂學心行出息覺知、學心行入息覺知？
 What does it mean to learn to be aware of the out-breathing and to learn to be aware of the in-breath?
心行謂想思有麁細。
 The mind's behavior means that thoughts and thoughts are subtle.
云何麁心行？
 Yunhe Jun Xinxing?
若心行掉動，是名麁心行。
 If the mind is wandering, it is called the mind.
云何細心行？
 How can you be careful?
若心行寂靜，是名細心行。
 If the mind is silent, it is called careful mind.
如比丘細心行、麁心行，以細心行調伏麁心行，降勝除出。
 For example, a bhikkhu practices carefully and has a calm mind. He uses careful conduct to tame the conduct of the anxious mind and subdue the victory and eliminate it.
如巧匠巧匠弟子，以小[＊]楔出大[＊]楔。
 Just like the disciple of a skilled craftsman, he uses a small [*] wedge to create a large [*] wedge.
如是比丘，以細心行調伏麁心行。
 Such a bhikkhu subdues the mental conduct with careful conduct.
比丘思惟法生麁心行，善取法相、善思惟、善解。
 A bhikkhu should think deeply about the Dharma and be good at apprehending the Dharma, contemplating it, and understanding it.
若思惟法不生麁心行，善取法相，善思惟，善解。
 If you don’t think about the Dharma, you will be good at apprehending the Dharma, contemplating it, and understanding it.
若法勝非勝能生麁心行，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will give rise to the spirit of enlightenment, good at apprehending the Dharma, good at thinking, and good at understanding.
比丘思惟法生細心行，善取法相、善思惟、善解。
 A bhikkhu should meditate on the Dharma and act attentively, and be good at appreciating the Dharma, contemplating it, and interpreting it.
[2]若思惟法不生細心行，善取法相、善思惟、善解。
 [2] If thinking about the Dharma does not lead to careful conduct, be good at taking the appearance of the Dharma, thinking about it, and understanding it well.
若法勝非勝能生細心行，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will lead to careful conduct, good understanding of the Dharma, good contemplation, and good understanding.
比丘思惟法生心行出息入息，善取法相、善思惟、善解。
 A bhikkhu thinks about the Dharma and has a mind that goes out and in. He is good at taking the appearance of the Dharma, thinking about it, and understanding it well.
若思惟法不生心行出息入息，善取法相、善思惟、善解。
 If thinking about the Dharma does not cause the mind to move in and out of the air, be good at taking the Dharma's appearance, thinking about it, and understanding it well.
若法勝非勝能生心行出息入息，善取法相、善思惟、善解。
 If the Dharma is victorious, it cannot be the case that the mind is capable of inhaling and exhaling, and is good at taking the Dharma's appearance, contemplating it, and understanding it well.
比丘思惟法生心行出息入息覺知，善取彼法相、善思惟、善解。
 A bhikkhu who contemplates the Dharma produces mental actions, is aware of the in-breath and out-breath, and is good at apprehending the appearance of the Dharma, good at contemplating it, and good at understanding it.
若思惟法不生心行出息入息覺知，善取法相、善思惟、善解。
 If you meditate on the Dharma, you will not be aware of the in-breath and out-breath of the mind, and you will be good at taking the Dharma's appearance, thinking about it, and understanding it well.
若法勝非勝能生心行出息入息覺知，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will give rise to awareness of the in-breath and out-breath of the mind, good access to the Dharma, good contemplation, and good understanding.
比丘思惟法生麁心行不思惟法、若不生思惟，親近勝法不親近不勝法。
 If a monk does not think about the Dharma, he will be close to the victorious Dharma but not to the invincible Dharma.
比丘思惟法生細心行思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu who meditates on the Dharma will give birth to the Dharma by practicing attentively and contemplating the Dharma. If he does not think about the Dharma, he will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟法生心行出息入息覺知思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu contemplates the Dharma, produces the mind, breathes in and out, is aware of the Dharma, and if it does not arise, does not contemplate the Dharma, and is close to the victorious Dharma, but not close to the invincible Dharma.
比丘不思惟不應所修法、思惟應所修法，親近勝法不親近不勝法心行出息入息，及心行出息入息覺知得悅喜，是謂學心行出息覺知、學心行入息覺知([3]第七竟)。
 A monk does not think about the dharma that should not be practiced, but thinks about the dharma that should be practiced. He is close to the victorious dharma and does not come close to the invincible dharma. Breath awareness ([3] The seventh ultimate).
[4]◎
 [4]◎
舍利弗阿毘曇論卷第二十八
 Volume 28 of Sāriputta Abhidamāṇa
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T1548 舍利弗阿毘曇論卷/篇章 二十九
 T1548 Shariputra Abhitan's Treatise Volume/Chapter Twenty-nine
舍利弗阿毘曇論卷第二十九
 Volume 29 of Sāriputta Abhidamāṇa
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
 Translated by Yao, Qin, Bin, Sanzang, Tamayashe, Gongtanmojuduo, etc.
◎[5]緒分定品之二
 ◎[5] Xu Fen Dingpin 2
◎[6]何謂學除心行出息、學除心行入息？
 ◎[6] What does it mean to learn to exhale and exhale, and to learn to exhale and exhale?
心行謂想思有麁細。
 The mind's conduct means that thoughts and thoughts are subtle.
云何麁心行？
 Yunhe Jun Xinxing?
若掉動，是名麁心行。
 If it is not moving, it is called the heart movement.
若心行寂靜，是名細心行。
 If the mind is silent, it is called careful mind.
如比丘以細心行調伏麁心行，降勝除出。
 Just like a bhikkhu who tames the thoughts of the mind with careful conduct, and subdues the victorious behavior and eliminates it.
如巧匠巧匠弟子以小[7]楔出大[＊]楔，如是比丘以細心行調伏麁心行。
 Just like a skillful craftsman's disciple uses a small [7] wedge to create a large [*] wedge, so a bhikkhu tames the conduct of the mind with careful conduct.
如人馳走，自思惟：
 Just like a person running away thinking to himself:
我何故走？
 Why should I leave?
我當安徐行。
 I shall be safe and sound.
便安徐行。
 Then go safely and slowly.
自思惟：
 Self-thinking:
我何故安徐行？
 Why should I stay safe?
我當住。
 I'll stay.
便住。
 Just stay.
自思惟：
 Self-thinking:
我何故住？
 Why do I live?
我當坐。
 I should sit down.
便坐。
 Take a seat.
自思惟：
 Self-thinking:
我何故坐？
 Why am I sitting?
我當臥。
 I should lie down.
便臥。
 Just lie down.
如是除麁心行、親近細心行。
 In this way, get rid of the mind and practice it closely, and practice it carefully.
比丘如是除麁心行、親近細心行。
 In this way, the bhikkhu eliminates the mental conduct and practices closely and carefully.
比丘思惟法生麁心行，善取法相、善思惟、善解。
 A bhikkhu should think deeply about the Dharma and be good at apprehending the Dharma, contemplating it, and understanding it.
若思惟法不生麁心行，善取法相、善思惟、善解。
 If contemplation of the Dharma does not give rise to the mental conduct of the Dharma, one should be good at apprehending the Dharma, contemplating it, and understanding it well.
若法勝非勝能生麁心行，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will give rise to the spirit of enlightenment, good at apprehending the Dharma, good at thinking, and good at understanding.
比丘思惟法生細心行，善取法相、善思惟、善解。
 A bhikkhu should meditate on the Dharma and act attentively, and be good at appreciating the Dharma, contemplating it, and interpreting it.
若思惟法不生細心行，善取法相、[1]善思惟、善解。
 If contemplation of the Dharma does not lead to careful conduct, good at apprehending the appearance of the Dharma, [1] good contemplation and good understanding.
若法勝非勝能生細心行，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will lead to careful conduct, good understanding of the Dharma, good contemplation, and good understanding.
比丘思惟法除麁心行，善取法相、善思惟、善解。
 A bhikkhu who contemplates the Dharma eliminates the mental conduct and is good at apprehending the Dharma's appearance, contemplation, and interpretation.
若思惟法不除麁心行，善取法相、善思惟、善解。
 If you think about the Dharma and do not get rid of the mental conduct, you should be good at apprehending the Dharma, contemplating it, and understanding it well.
若法勝非勝能除麁心行，善取法相、善思惟、善解。
 If the Dharma is not victorious, you can eliminate the mental behavior of the mind, be good at taking the Dharma, thinking about it, and understanding it well.
比丘思惟[2]法知除心行出息入息，善取法相、善思惟、善解。
 Bhikkhu Reflection [2] Knowledge of the Dharma is in addition to the in-breath and in-breath of the mind, and he is good at apprehending the Dharma, contemplating it, and interpreting it well.
若思惟法不生[3]心除行出息入息，善取法相、善思惟、善解。
 If thinking about the Dharma does not arise [3] the mind is good at taking in the appearance of the Dharma, contemplating it, and understanding it.
若法勝非勝能生[＊]心除行出息入息，善取法相、善思惟、善解。
 If the Dharma is victorious, it cannot be victorious. [*] The mind should be good at apprehending the Dharma, good at contemplating, and good at understanding.
比丘思惟法生[＊]心除行出息入息覺知，善取法相、善思惟、善解。
 A bhikkhu who thinks about the Dharma [*] has a mind that is not only aware of the in-breath and out-breath, but also good at apprehending the appearance of the Dharma, good at contemplating, and good at understanding.
若思惟法不生[＊]心除行出息入息覺知，善取法相、善思惟、善解。
 If thinking about the Dharma does not arise, [*] the mind will be aware of the in-breath and out-breath, and will be good at apprehending the Dharma, contemplating it, and understanding it.
若法勝非勝能生[＊]心除行出息入息覺知，[4]善取法相、善思惟、善解。
 If the victory of the Dharma is not the result of victory, [*] the mind will be aware of the in-breath and out-breath, [4] be good at apprehending the Dharma, good at thinking, and good at understanding.
比丘思惟法生麁心行不思惟法、若不生思惟法，親近勝法不親近不勝法。
 If a monk does not think about the Dharma, he will be close to the victorious Dharma but not to the invincible Dharma.
比丘思惟法生細心行思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu who meditates on the Dharma will give birth to the Dharma by practicing attentively and contemplating the Dharma. If he does not think about the Dharma, he will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟法除麁心行思惟法、若不除不思惟法，親近勝法不親近不勝法。
 A bhikkhu should think about the Dharma except for the obsessive mind and practice contemplation of the Dharma. If he does not eliminate the inconsideration of the Dharma, he will draw close to the victorious Dharma but not the invincible Dharma.
比丘思惟法生[＊]心除行出息入息思惟法、若不生不思惟法，親近勝法不親近不勝法。
 The bhikkhu thinks about the Dharma [*] and the mind does not think about the Dharma except for the in-breath in and out. If it does not arise and does not think about the Dharma, it will draw close to the victorious Dharma but not the invincible Dharma.
比丘思惟法生[＊]心除行出息入息覺知思惟法、若不生思惟法，親近勝法不親近不勝法。
 A bhikkhu's thinking about the Dharma arises [*] The mind is aware of the thinking about the Dharma except for the in-breath in and out. If he does not think about the Dharma, he will not be close to the victorious Dharma but will not be close to the invincible Dharma.
比丘不思惟不應所脩法、思惟應所修法，親近勝法不親近不勝法[＊]心除行出息入息，及[＊]心除行出息入息覺知得悅喜，是謂學除心行出息、學除心行入息(八事竟)。
 A bhikkhu does not think about the Dharma that should not be practiced, thinks about the Dharma that should be practiced, draws close to the victorious Dharma and does not draw close to the invincible Dharma [*] The mind is free of the movement of the breath in and out, and [*] The mind is free of the movement of the breath in and out, and is aware of joy. This is called learning to eliminate the mind. Practice out-breathing, learn to eliminate the mind and practice in-breathing (Eight Things Actually).
何謂學心出息覺知、學心入息覺知？
 What is meant by learning to be aware of the mind’s out-breathing and learning to be aware of the mind’s in-breathing?
心謂心意識、六識身、七識界，是名心，彼心有善不善。
 The heart refers to the mind consciousness, the body of six consciousnesses, and the realm of seven consciousnesses, which is called the heart. There are good and bad things in this heart.
如比丘思惟法生不善心，善取法相、善思惟、善解。
 For example, a bhikkhu who thinks about the Dharma has an unwholesome mind and is good at taking the appearance of the Dharma, thinking about it, and understanding it well.
若思惟法不生不善心，善取法相、善思惟、善解。
 If you think about the Dharma without giving rise to unwholesome thoughts, you will be good at apprehending the Dharma, contemplating it, and understanding it well.
若法勝非勝能生不善心，善取法相、善思惟、善解。
 If the Dharma is not victorious, unwholesome thoughts will arise. Be good at taking the Dharma, thinking about it, and understanding it well.
比丘思惟法生善心，善取法相、善思惟、善解。
 A bhikkhu has a good mind when he thinks about the Dharma, and he is good at taking the appearance of the Dharma, thinking about it, and understanding it well.
若思惟法不生善心，善取法相，善思惟，善解。
 If you don't have a good mind when thinking about the Dharma, you should be good at taking the appearance of the Dharma, good at thinking about it, and good at understanding it.
若法勝非勝能生善心，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will give rise to a kind heart, good at apprehending the Dharma, good at thinking, and good at understanding.
比丘思惟法生心出息入息，善取法相、善思惟、善解。
 A bhikkhu contemplates the Dharma and is good at taking in and out of the Dharma. He is good at contemplating and interpreting the Dharma.
若思惟法不生心出息入息，善取法相、善思惟、善解。
 If thinking about the Dharma does not cause the mind to breathe in and out, be good at taking the appearance of the Dharma, good at thinking about it, and good at understanding it.
若法勝非勝能生心出息入息，善取法相、善思惟、善解。
 If the Dharma is victorious, it is not possible to produce the in-breath and out-breath of the mind, and be good at taking the Dharma's appearance, contemplating it, and understanding it well.
比丘思惟法生心出息入息覺知，善取法相、善思惟、善解。
 A bhikkhu contemplates the Dharma and is aware of the out-breath and in-breath. He is good at apprehending the appearance of the Dharma, contemplating it and understanding it well.
若思惟法不生心出息入息覺知，善取法相、善思惟、善解。
 If you meditate on the Dharma, you will not be aware of the mind's out-breathing and in-breathing, but you will be good at taking the Dharma's appearance, thinking about it, and understanding it well.
若法勝非勝能生心出息入息覺知，善取法相、善思惟、善解。
 If the Dharma is victorious, it will not be victorious, but it will give rise to awareness of the in-breath and out-breath of the mind, good access to the Dharma, good contemplation, and good understanding.
比丘思惟法生不善心不思惟法、若不生[5]不思惟法，親近勝法不親近不勝法。
 A bhikkhu who thinks about the Dharma has an unwholesome mind and does not think about the Dharma. If he does not think about the Dharma, [5] he does not think about the Dharma. He is close to the victorious Dharma but not close to the invincible Dharma.
比丘思惟法生善心思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu who thinks about the Dharma will produce a kind mind and thinks about the Dharma. If he does not think about the Dharma, he will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟法生心出息入息思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A monk contemplating the Dharma gives rise to the mind's out-breath and in-breath contemplation of the Dharma. If this does not arise, he will not contemplate the Dharma. He will draw close to the victorious Dharma but not the invincible Dharma.
比丘思惟法生心出息入息覺知思惟法、若不生不思惟法，親近勝法不親近不勝法。
 Bhikkhu contemplating the Dharma gives rise to the mind's out-breathing and in-breathing awareness and contemplation of the Dharma. If it does not arise, it does not contemplate the Dharma. It is close to the victorious Dharma but not to the invincible Dharma.
比丘不思惟不應所修法、思惟應所修法，親近勝法不親近不勝法心出息入息，及心出息入息覺知得悅喜，是謂學心出息覺知、學心入息覺知(九事竟)。
 A monk does not think about the Dharma that should not be practiced, but thinks about the Dharma that should be practiced. He is close to the winning Dharma and does not draw close to the invincible Dharma. The mind is aware of the out-breathing and in-breathing, and the mind is aware of the out-breathing and in-breathing. Nine things happened).
何謂學悅心出息、學悅心入息？
 What does it mean to learn to please the mind and breathe out, and to learn to please the mind and breathe in?
悅心謂悅豫、重悅豫、究竟悅豫，但非喜，是名悅。
 Joyful heart means joyful, heavy joyful, ultimate joyful, but it is not joy, it is called joy.
比丘思惟法生悅，善取法相、善思惟、善解。
 A bhikkhu takes pleasure in contemplating the Dharma, and is good at apprehending, contemplating, and understanding the Dharma.
若思惟法不生悅，善取法相、善思惟、善解。
 If contemplating the Dharma does not bring you joy, be good at taking the Dharma's appearance, contemplating it, and understanding it well.
若法勝非勝能生悅，善取法相、善思惟、善解。
 If the Dharma is victorious, it is not the victory that brings joy, but one should be good at apprehending the Dharma, contemplating it, and understanding it well.
比丘思惟法生悅心，善取法相、善思惟、善解。
 A bhikkhu is happy when he thinks about the Dharma, and he is good at apprehending the Dharma, contemplating it, and understanding it.
若思惟法不生悅心，善取法相、善思惟、善解。
 If thinking about the Dharma does not give rise to joy, be good at apprehending the Dharma, contemplating it, and understanding it.
若法勝非勝能生悅心，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will give rise to a happy mind, good at apprehending the Dharma, good at contemplating, and good at understanding.
比丘思惟[6]法生悅心出息入息、善取法相、善思惟、善解。
 Bhikkhu Reflection [6] The inhalation and inhalation of the Dharma is pleasant to the heart, good at taking the Dharma, good contemplation, and good understanding.
若思惟[＊]法不生悅心出息入息、善取法相、善思惟、善解。
 If you think about [*] the Dharma, you will not be able to breathe in and out with a pleasant mind, be good at taking the appearance of the Dharma, be good at thinking about it, and be good at understanding it.
若法勝非勝能生悅心出息入息，善取法相、善思惟、善解。
 If the Dharma is victorious, it is not victorious that the inhalation and exhalation of the mind will be pleasant, and the Dharma will be good at apprehending the Dharma, contemplating it, and understanding it well.
此比丘若思惟法生悅心出息入息覺知，善取法相、善思惟、善解。
 If this bhikkhu meditates on the Dharma, he will be aware of the in-breath and out-breath with joy, and he will be good at appreciating the Dharma, good at thinking, and good at understanding.
若思惟法不生悅心出息入息覺知，善取法相、善思惟、善解。
 If contemplating the Dharma does not give rise to a pleasant awareness of the in-breath and out-breath, be good at taking the Dharma's appearance, contemplating it, and understanding it well.
若法勝非勝能生悅心出息入息覺知，善取法相、善思惟、善解。
 If the Dharma is victorious, it will not be victorious to give rise to a pleasant awareness of in-breath and in-breath, good access to the Dharma, good contemplation, and good understanding.
比丘思惟法生悅心思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu contemplating the Dharma will give rise to contemplating the Dharma with a happy mind. If he does not, he will not think about the Dharma. He will be close to the victorious Dharma but not close to the invincible Dharma.
比丘思惟法生悅心[7]出息入息思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu's contemplation of the Dharma produces a pleasant mind [7] Breathing in and out of the breath, contemplation of the Dharma. If it does not arise, he will not think of the Dharma, and he will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟[8]法生悅心出息入息覺知思惟法、若不生不思惟法，親近勝法不親近不勝法。
 Bhikkhu Reflection [8] The Dharma is produced by pleasing the mind, breathing in and out, being aware of and contemplating the Dharma. If it is not born, the Dharma is not thought about, and the Dharma that is close to the victorious Dharma is not close to the invincible Dharma.
比丘思惟應所修法，不思惟不應所修法，親近勝法不親近不勝法悅心出息入息，及悅心出息入息覺知得悅喜，是謂學悅心出息，[9]學悅心入息(十事竟)。
 A monk thinks about the Dharma that should be practiced, does not think about the Dharma that should not be practiced, is close to the victorious Dharma and does not approach the invincible Dharma. Breathing out and inhaling with a pleasant mind, and being aware of and joyful when breathing in and out with a pleasant mind. This is called learning to breathe out pleasantly with the mind. [9] Learning to breathe out pleasantly with the mind. Rest (ten things come to an end).
何謂學定心出息、學定心入息？
 What does it mean to learn to focus on breathing out and learning to focus on breathing in?
定謂心住正住，是名定。
 Ding said that the mind is dwelling in the right place, which is called concentration.
如比丘思惟法生定心，善取法相、善思惟、善解。
 For example, a monk who meditates on the Dharma produces a calm mind, is good at apprehending the Dharma, is good at thinking about it, and is good at understanding it.
若思惟法不[A1]生定心，善取法相、善思惟、善解。
 If thinking about the Dharma does not [A1] produce a calm mind, be good at taking the Dharma's appearance, thinking about it, and understanding it well.
若法勝非勝能生定心，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will give rise to a calm mind, good understanding of the Dharma, good contemplation, and good understanding.
比丘思惟法生定[1]心，善取法相、善思惟、善解。
 A bhikkhu contemplates the Dharma and develops concentration [1]. He is good at apprehending the appearance of the Dharma, contemplating it, and understanding it.
若思惟法不生定[＊]心，善取法相、善思惟、善解。
 If thinking about the Dharma does not give rise to concentration [*], be good at apprehending the Dharma, contemplating it, and understanding it well.
若法勝非勝能生定[＊]心，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will give rise to a calm [*] mind, good at apprehending the Dharma, good at thinking, and good at understanding.
比丘思惟法生定心出息入[2]息，善取法相、善思惟、善解。
 A bhikkhu meditates on the Dharma and produces a calm mind, breathing in and out [2]. He is good at taking the Dharma, contemplating it, and understanding it well.
若思惟法不生定心出息入[＊]息，善取法相、善思惟、善解。
 If meditating on the Dharma does not give rise to the concentration of the breath in and out [*], be good at taking the appearance of the Dharma, contemplating it well, and understanding it well.
若法勝非勝能生定心出息入[＊]息，善取法相、善思惟、善解。
 If the Dharma is victorious, it is not victorious that one can produce a calm mind and breathe in and out [*], be good at apprehending the Dharma, be good at contemplation, and be good at understanding.
比丘思惟法生定心[3]出息入息覺知，善取法相、善思惟、善解。
 A bhikkhu meditates on the Dharma and produces a calm mind [3]. He is aware of the in-breath and out-breath. He is good at taking the Dharma, good at contemplation, and good at understanding.
若思惟法不生定心出息入息覺知，善取法相、善思惟、善解。
 If contemplating the Dharma does not give rise to concentration of mind, awareness of in-breath and out-breath, be good at apprehending the Dharma, good at thinking, and good at understanding.
若法勝非勝能生定心出息入息覺知，善取法相、善思惟、善解。
 If the Dharma is victorious, it cannot be victorious to produce a calm mind, awareness of the in-breath and out-breath, good access to the Dharma, good contemplation, and good understanding.
比丘思惟法生定心思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu contemplating the Dharma will give rise to concentrating on the Dharma. If this does not arise, he will not be contemplating the Dharma. He will be close to the victorious Dharma but not to the invincible Dharma.
比丘思惟[4]法生定心[5]出息入息思惟法，若不生不思惟法，親近勝法不親近不勝法。
 Bhikkhu contemplation [4] Dharma generates concentration [5] Breathing in and out, contemplating the Dharma. If it does not arise and does not contemplate the Dharma, it will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟法生定心出息入息[6]覺知思惟法、若不生不思惟法，親近勝法不親近不勝法。
 Bhikkhu meditating on the Dharma gives rise to concentration on breathing in and out [6] Awareness and contemplation of the Dharma. If it does not arise and does not contemplate the Dharma, one will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟法生定心出息入息覺知思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A monk contemplating the Dharma will give rise to concentration on the in-breath and in-breath, be aware of the Dharma, and if it does not arise, he will not contemplate the Dharma, and he will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟應所修法、不思惟不應所修法，親近勝法不親近不勝法定心出息入息，及定心出息入息覺知得悅喜，是謂學定心出息學定心入息(十一事竟)。
 A monk thinks about the Dharma that should be practiced and does not think about the Dharma that should not be practiced. He is close to the victorious Dharma but not close to the invincible Dharma. He is mindful of breathing in and out, and he is aware of the joy of breathing in and out. This is called learning to focus on the out-breathing and learning to focus on the in-breathing (Eleven Things) actually).
何謂學解脫心出息、學解脫心入息。
 What does it mean to learn to breathe out with a liberated mind and learn to breathe in with a liberated mind?
解脫謂心向彼、尊上彼、傾向彼，以彼解脫，是名解脫。
 Liberation means that the mind is directed toward that person, respects that person, leans toward that person, and is liberated by that person. This is called liberation.
如比丘思惟法生解脫，善取法相、善思惟、善解。
 For example, a monk who meditates on the Dharma will be liberated, and he is good at apprehending the Dharma, contemplating it, and interpreting it well.
若思惟法不生解脫[7]心，善取法相、善思惟、善解。
 If thinking about the Dharma does not give rise to a mind of liberation [7], be good at apprehending the Dharma, contemplating it, and understanding it well.
若法勝非勝能生解脫[＊]心，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will give rise to a liberated mind [*], which should be good at apprehending the Dharma, contemplating it, and understanding it well.
比丘思惟[＊]法生解脫心，善取法相、善思惟、善解。
 A bhikkhu contemplates [*] the Dharma and is liberated. He is good at apprehending the Dharma, contemplating it, and understanding it.
若思惟法不生解脫心，善取法相、善思惟、善解。
 If thinking about the Dharma does not give rise to the mind of liberation, be good at apprehending the Dharma, contemplating it, and understanding it well.
若法勝非勝能生解脫心，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will give rise to the mind of liberation, and it will be good to grasp the Dharma, to think about it, and to understand it well.
比丘思惟法生解脫心出息入息，善取法相、善思惟、善解。
 A bhikkhu contemplates the Dharma and gives birth to a liberating mind, breathing in and out. He is good at apprehending the Dharma, contemplating it, and interpreting it well.
若思惟法不生解脫心出息入息，善取法相、善思惟、善解。
 If thinking about the Dharma does not give rise to the mind of liberation, in and out of the breath, be good at taking the appearance of the Dharma, good at thinking about it, and good at understanding it.
若法勝非勝能生解脫心出息入息，善取法相、善思惟、善解。
 If the Dharma is victorious, it cannot be victorious to give rise to the mind of liberation, the in-breath in and out-breath, the good apprehension of the Dharma, the good contemplation, and the good understanding.
比丘思惟法生解脫心出息入息覺知，善取法相、善思惟、善解。
 A bhikkhu who contemplates the Dharma gives birth to a liberated mind and is aware of the out-breath and in-breath. He is good at apprehending the Dharma, contemplating it and understanding it well.
若思惟法不生解脫心出息入息覺知，善取法相、善思惟、善解。
 If thinking about the Dharma does not give rise to liberation, the mind will be aware of the out-breath and in-breath, and it will be good to take the Dharma's appearance, think about it, and understand it well.
若法勝非勝能生解脫心出息入息覺知，善取法相、善思惟、善解。
 If the Dharma is victorious, it cannot be victorious to give birth to a liberated mind, awareness of the in-breath and out-breath, good access to the Dharma, good contemplation, and good understanding.
比丘思惟法生解脫心思惟法、若不生不思惟[＊]法，親近勝法不親近不勝法。
 A monk thinks about the Dharma and gives birth to liberation. If he does not think about the Dharma, he will draw close to the victorious Dharma but not the invincible Dharma.
比丘思惟法生解脫心出息入息思惟法、若不生不思惟法，親近勝法不親近不勝法。
 Bhikkhu contemplating the Dharma gives rise to liberation. When the mind goes out and breathes in and out, the mind contemplates the Dharma. If it does not arise, it does not contemplate the Dharma. It is close to the victorious Dharma but not to the invincible Dharma.
比丘思惟法生解脫心出息入息覺知思惟法、若不生不思惟法，親近勝法不親近不勝法。
 Bhikkhu contemplating the Dharma gives rise to liberation, the mind is breathing in and out, and is aware of the Dharma. If it does not arise, it does not contemplate the Dharma, and it is close to the victorious Dharma and not to the invincible Dharma.
比丘思惟應所修法、不思惟不應所修法，親近勝法不親近不勝法解脫心出息入息，及解脫心出息入息覺知得悅喜，是謂學解脫心出息、學解脫心入息(十二事竟)。
 A monk thinks about the Dharma that should be practiced and does not think about the Dharma that should not be practiced. He is close to the victorious Dharma and does not approach the invincible Dharma. He is aware of the out-breath and in-breath of the liberated mind and the out-breath and in-breath of the liberated mind. This means learning to learn the out-breath of the liberated mind and learning the in-breath of the liberated mind ( Twelve things happened).
何謂學無常觀出息、學無常觀入息？
 What does it mean to learn to observe impermanence of out-breathing and to learn to observe impermanence of in-breath?
何謂無常想？
 What is the thought of impermanence?
如比丘或在樹下露處，如是思惟：
 Like a monk standing under a tree, thinking like this:
色無常、受想行識無常。
 Form is impermanent, and feelings, thoughts, actions, and consciousness are impermanent.
如實人若想憶想，是名無常想。
 If a person really wants to think about it, it is called thinking about impermanence.
云何觀？
 What do you think?
[8]如實人若觀、正觀、微觀，分別解[9]射，是名觀。
 [8] If one observes things as they really are, whether they are correct or microscopic, they can interpret [9] the reflections separately. This is the famous view.
比丘思惟法生無常想，善取法相、善思惟、善解。
 A bhikkhu thinks about the impermanence of the Dharma and is good at apprehending the appearance of the Dharma, contemplating it, and understanding it.
若思惟法不生無常想，善取法相、善思惟、善解。
 If you think about the Dharma, you will not have thoughts of impermanence, and you will be good at apprehending the Dharma, contemplating it, and interpreting it well.
若法勝非勝能生無常想，善取法相、善思惟、善解。
 If the Dharma is not victorious, the thought of impermanence will arise. Be good at apprehending the Dharma, thinking about it, and understanding it well.
比丘思惟法生無常想，善取法相、善思惟、善解。
 A bhikkhu thinks about the impermanence of the Dharma and is good at apprehending the appearance of the Dharma, contemplating it, and understanding it.
若思惟法不生無常觀，善取法相、善思惟、善解。
 If you think about the Dharma, you will not have the idea of ​​impermanence, and you will be good at taking the Dharma's appearance, thinking about it, and understanding it well.
若法勝非勝能生無常觀，善取法相、善思惟、善解。
 If the Dharma is not victorious, one can have the view of impermanence, be good at apprehending the Dharma, be good at contemplation, and be good at understanding.
比丘思惟法生無常觀出息入息，善取法相、善思惟、善解。
 A bhikkhu contemplates the impermanence of the Dharma and observes the in- and out-breaths. He is good at taking the appearance of the Dharma, contemplating it, and understanding it well.
若思惟法不生無常觀出息入息，善取法相、善思惟、善解。
 If you meditate on the impermanence of the Dharma, observe the out-breath and in-breath, be good at apprehending the Dharma, be good at thinking about it, and be good at understanding it.
若法勝非勝能生無常觀出息入息，善取法相、善思惟、善解。
 If the Dharma is not victorious, then one can observe impermanence of the in-breath and out-breath, be good at taking the Dharma, be good at contemplation, and be good at understanding.
比丘思惟法生無常觀出息入息覺知，善取法相、善思惟、善解。
 A bhikkhu contemplates the impermanence of the Dharma, observes the out-breath and in-breath awareness, and is good at apprehending the appearance of the Dharma, contemplating it, and understanding it.
若思惟不生無常觀出息入息覺知，善取法相、善思惟、善解。
 If you think about the non-occurrence of impermanence, observe the out-breath and in-breath awareness, be good at taking the Dharma, good at thinking, and good at understanding.
[10]若勝非勝能生無常觀出息入息覺知，善取法相、善思惟、善解。
 [10] If victory is not victorious, one can be aware of impermanence, observe the out-breath and in-breath, be good at apprehending the Dharma, be good at thinking, and be good at understanding.
比丘思惟法生無常想思惟法、若不生無常觀若不生思惟法，親近勝法不親近不勝法。
 If a monk does not contemplate the Dharma, he will think about the Dharma. If he does not contemplate the Dharma, he will draw close to the victorious Dharma but not to the invincible Dharma.
比丘生無常觀思惟、若不生思[11]惟，親近勝法不親近不勝法。
 A bhikkhu contemplates impermanence, but if he does not think about it [11], he will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟生無常觀出息入息思惟法、若不生不思惟[12]法，親近勝法不親近不勝法。
 A bhikkhu contemplates the impermanence of the arising, contemplates the in-breath and the out-breath, and contemplates the Dharma. If the Dharma does not arise, he does not contemplate [12] the Dharma. He is close to the victorious Dharma but not to the invincible Dharma.
比丘思惟法生無常觀出息入息覺知思惟法、若不生不思惟，親近勝法不親近不勝法。
 A bhikkhu contemplates the impermanence of the Dharma. He observes the out-breath and the in-breath and is aware of the Dharma. If it does not arise and does not contemplate, he will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟應所修法、不思惟不應所修法，親近勝法不親近不勝法無常觀出息入息，無常觀出息入息覺知得悅喜，是謂學無常觀出息、學無常觀入息(十三事竟)。
 A monk thinks about the Dharma that should be practiced and does not think about the Dharma that should not be practiced. He is close to the victorious Dharma and does not get close to the invincible Dharma. Contemplate the out-breath and the in-breath at the impermanence. The awareness of the impermanence of the out-breath and the in-breath is joyful. This is called learning to observe the impermanence of the out-breath and the impermanence of the in-breath (10). Three things happened).
何謂學離欲觀出息、學離欲觀入息？
 What does it mean to learn to watch the out-breath without desire, and to learn to watch the in-breath without desire?
何謂離欲想？
 What is freedom from desire?
如比丘或在樹下露處，如是思惟：
 Like a monk standing under a tree, thinking like this:
若愛盡、離欲、涅槃、寂靜、妙勝。
 If love is gone, freedom from desire, nirvana, tranquility, wonderful victory.
如實人若想憶想，是名離欲想。
 If a real person wants to think about it, it is called being free from desire.
何謂觀？
 What is viewing?
如實人若觀、正觀、微觀，分別解[＊]射，是名觀。
 As it is, if a person observes, observes directly, and observes microscopically, he can interpret [*] projections separately, which is the name of contemplation.
比丘思惟法生涅槃離欲想，善取法相、善思惟、善解。
 A bhikkhu who contemplates the Dharma gives rise to Nirvana and is free from desire, and is good at apprehending the Dharma, contemplating it, and understanding it.
若思惟法不生離欲想，善取法相、善思惟、善解。
 If you think about the Dharma without giving rise to thoughts of separation, you will be good at apprehending the Dharma, contemplating it, and understanding it well.
若思惟法不生離欲想，善取法相、善思惟、善解。
 If you think about the Dharma without giving rise to thoughts of separation, you will be good at apprehending the Dharma, contemplating it, and understanding it well.
若法勝非勝能生離欲[1]想，善取法相、善思惟、善解。
 If the Dharma is not victorious, it will give rise to dispassionate thoughts [1]. Be good at apprehending the Dharma, thinking about it, and understanding it well.
比丘思惟法生離欲觀，善取法相、善思惟、善解。
 A bhikkhu is good at taking the Dharma form, contemplating it, and interpreting it.
若思惟法不生離欲觀，善取法相、善思惟、善解。
 If you meditate on the Dharma without giving birth to desire, you will be good at apprehending the Dharma, contemplating it, and understanding it well.
若法勝非勝能生離欲觀，善取法相、善思惟、善解。
 If the Dharma is victorious but not victorious, then one can develop the view of separation from desire, be good at apprehending the Dharma, be good at thinking about it, and be good at understanding it.
比丘思惟法生離欲觀出息入息，善取法相、善思惟、善解。
 A bhikkhu meditates on the Dharma and is free from desire, observing the in and out breaths. He is good at taking the appearance of the Dharma, contemplating it and understanding it well.
若思惟法不生離欲觀出息入息，善取法相、善思惟、善解。
 If you meditate on the Dharma without giving birth to desire, observe the out-breath and in-breath, be good at apprehending the Dharma, be good at thinking about it, and be good at understanding it.
若法勝非勝能生離欲觀出息入息，善取法相、善思惟、善解。
 If the Dharma is victorious, it cannot be victorious. One can be free from desire and observe the in-breath and out-breath, and be good at taking the Dharma's appearance, contemplating it, and understanding it well.
比丘思惟法生離欲觀出息入息覺知，善取法相、善思惟、善解。
 A bhikkhu contemplates the Dharma and is free from desire. He observes the outgoing and incoming breaths and is aware of them. He is good at taking the Dharma, good at contemplation and good interpretation.
若思惟法不生離欲觀出息入息覺知，善取法相、善思惟、善解。
 If you meditate on the Dharma, you will not be separated from desire, observe the out-breath and in-breath, be aware of it, be good at taking the Dharma, good at thinking, and good at understanding.
若法勝非勝能生離欲觀出息入息覺知，善取法相、善思惟、善解。
 If the Dharma is victorious, it cannot be victorious. One can be free from desire, observe the in-breath and in-breath, be aware of it, be good at taking the Dharma, be good at contemplation, and be good at understanding.
比丘思惟法生離欲想思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu contemplating the Dharma will give rise to dissociated thoughts and contemplation of the Dharma. If he does not think about the Dharma, he will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟法生離欲觀思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu contemplating the Dharma will give rise to dispassionate contemplation of the Dharma. If he does not think about the Dharma, he will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟法生離欲觀出息入息思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu contemplates the Dharma and is free from desire. He contemplates the out-breath and in-breath and contemplates the Dharma. If it does not arise, he does not contemplate the Dharma. He is close to the victorious Dharma but not to the invincible Dharma.
比丘思惟法生離欲觀出息入息覺知思惟法、若不生不思[2]惟，親近勝法不親近不勝法。
 A bhikkhu contemplates the Dharma and is free from desire. He observes the out-breath and the in-breath and is aware of and contemplates the Dharma. If it does not arise, he does not think about the Dharma [2]. However, if he is close to the victorious Dharma, he will not be close to the invincible Dharma.
比丘思惟應所修法、不思惟不應所修法，親近勝法不親近不勝法離欲觀出息入息，及離欲觀出息入息覺知得悅喜，是謂學離欲觀出息、學離欲觀入息(十四事竟)。
 A monk thinks about the Dharma that should be practiced and does not think about the Dharma that should not be practiced. He is close to the victorious Dharma and not close to the invincible Dharma. To be free from desire is to observe the out-breathing and in-breathing, and to be aware of the joy of being aware of the out-breathing and in-breathing. This is called learning to be free from desire and contemplating the out-breathing and learning to be free from desire. Observe the breath (Fourteen Things Actually).
何謂學滅觀出息、學滅觀入息。
 What is meant by learning to observe the out-breath and cessation of the in-breath?
何謂滅想？
 What is annihilation?
如比丘或在樹下露處，如是思惟：
 Like a monk standing under a tree, thinking like this:
若愛盡、涅槃、寂靜、妙勝。
 If love is gone, Nirvana, silence, wonderful victory.
如實人若想憶想，是名滅想。
 If a real person wants to remember thoughts, it is called annihilation of thoughts.
何謂觀？
 What is viewing?
如實[3]人觀、正觀、微觀，分別解[4]射，是名觀。
 Viewing people as they really are [3], observing them in the right way, and observing them in the microcosm, and interpreting them [4] respectively, is the famous view.
比丘思惟法生滅想，善取法相、善思惟、善解。
 A bhikkhu thinks about the arising and passing away of Dharma, is good at apprehending the appearance of Dharma, is good at thinking about it, and is good at understanding it.
若思惟不生滅想，善取法相、善思惟、善解。
 If you think about the arising and passing away of thoughts, you will be good at appreciating the appearance of the Dharma, good at thinking about it, and good at understanding it.
若法勝非勝能生滅想，善取法相、善思惟、善解。
 If the Dharma is victorious, it is not possible to think about the arising and passing away of the Dharma. Be good at apprehending the Dharma, contemplating it, and understanding it well.
比丘思惟法生滅觀，善取法相、善思惟、善解。
 A bhikkhu contemplates the birth and death of dharmas, is good at appreciating the appearance of dharmas, is good at thinking about them, and is good at understanding them.
若思惟法不生滅觀，善取法相、善思惟、善解。
 If you meditate on the non-birth and death of the Dharma, you will be good at taking the appearance of the Dharma, good at thinking about it, and good at understanding it.
若法勝非勝能生滅觀，善取法相、善思惟、善解。
 If the Dharma is victorious, it cannot be victorious. One can observe the birth and death of the Dharma, be good at taking the Dharma's appearance, be good at thinking about it, and be good at understanding it.
比丘思惟法生滅觀出息入息，善取法相、善思惟、善解。
 A bhikkhu meditates on the arising and passing away of Dharma, observes the out-breath and in-breath, and is good at apprehending the appearance of Dharma, contemplating it and interpreting it well.
若思惟法不生滅觀出息入息，善取法相、善思惟、善解。
 If you meditate on the non-emergence and death of the Dharma, observe the out-breath and in-breath, be good at taking the appearance of the Dharma, good at thinking about it, and good at understanding it.
若法勝非勝能生滅觀出息入息，善取法相、善思惟、善解。
 If the Dharma is victorious, it is not victorious. One can observe the birth and death of the in-breath and out-breath, and be good at taking the appearance of the Dharma, contemplating it, and understanding it well.
比丘思惟法生滅觀出息入息覺知，善取法相、善思惟、善解。
 A bhikkhu contemplates the birth and death of the Dharma, observes the out-breath and in-breath awareness, is good at apprehending the appearance of the Dharma, is good at thinking about it, and is good at understanding it.
若思惟法不生滅觀出息入息覺知，善取法相、善思惟、善解。
 If you meditate on the non-birth and death of the Dharma, observe the out-breath and the in-breath, be aware of it, be good at taking the appearance of the Dharma, good at contemplation and good interpretation.
若法勝非勝能生滅觀出息入息覺知，善取法相、善思惟、善解。
 If the Dharma is victorious, it cannot be victorious. One can observe the birth and death, be aware of the out-breath and in-breath, be good at taking the Dharma, good at thinking, and good at understanding.
比丘思惟法生滅想思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A monk thinks about the arising and passing away of Dharma. If it does not arise, he does not think about Dharma. He is close to the victorious Dharma but not to the invincible Dharma.
比丘思惟法生滅觀思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu contemplates the birth and death of Dharma and contemplates Dharma. If it does not arise and does not contemplate Dharma, he will draw close to the victorious Dharma and not draw close to the invincible Dharma.
比丘思惟法生滅觀出息入息思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu contemplates the arising and passing away of Dharma, contemplates the out-breath and in-breath, and contemplates Dharma. If it does not arise and does not contemplate Dharma, he will be close to the victorious Dharma but not to the invincible Dharma.
比丘思惟應所修法、不思惟不應所修法，親近勝法不親近不勝法滅觀出息入息，及滅觀出息入息覺知得悅喜，是名學滅觀出息、學滅觀入息(十五事竟)。
 A bhikkhu thinks about the Dharma that should be practiced and does not think about the Dharma that should not be practiced. He is close to the victorious Dharma and not close to the invincible Dharma. Watching the out-breath and in-breath of cessation. Being aware of the out-breath and in-breath and observing cessation of the breath. This is called learning to watch the out-breath and cessation of the in-breath. Fifteen things happened).
何謂學出世觀出息、學出世觀入息？
 What is meant by learning the transcendental view of the out-breath and learning the transcendental view of the in-breath?
何謂出世想？
 What is the thought of transcendence?
如比丘或在樹下露處，如是思惟：
 Like a monk standing under a tree, thinking like this:
捨一切流愛盡、涅槃、寂靜、妙勝。
 Give up all the flow of love, Nirvana, silence, wonderful victory.
如實人若想憶想，是名出世想。
 If a real person wants to remember, it is called transcendental thinking.
云何觀？
 What do you think?
如實人若觀、正觀、微觀，分別解[＊]射，是名觀。
 As it is, if a person observes, observes directly, and observes microscopically, he can interpret [*] projections separately, which is called contemplation.
比丘思惟法生出世想，善取法相、善思惟、善解。
 A bhikkhu thinks about the transcendental thought of Dharma, and is good at apprehending the appearance of Dharma, contemplating it, and understanding it.
若思惟法不生出世想，善取法相、善思惟、善解。
 If you think about the Dharma without giving rise to transcendental thoughts, you will be good at apprehending the Dharma, contemplating it, and understanding it.
若法勝非勝能生出世想，善取法相、善思惟、善解。
 If the Dharma is not victorious, then the thought of transcending the world can arise. Be good at apprehending the Dharma, thinking about it, and understanding it well.
比丘思惟法生出世觀，善取法相、善思惟、善解。
 A monk thinks deeply about the transcendental view of the birth of Dharma, and is good at apprehending the appearance of Dharma, contemplating it, and understanding it.
若思惟法不生出世觀出息入息，善取法相、善思惟、善解。
 If you meditate on the Dharma, you will not be able to observe the in-breath and out-breath of the world. If you are good at taking the Dharma, you will be good at contemplating it, and you will be good at understanding it.
若法勝非勝能生出世觀出息入息，善取法相、善思惟、善解。
 If the Dharma is victorious, it cannot be victorious. One can develop the transcendental view of the in-breath and out-breath, be good at taking the Dharma, be good at contemplation, and be good at understanding.
比丘思惟法生出世觀出息入息覺知，善取法相、善思惟、善解。
 A bhikkhu meditates on the birth of the Dharma and is aware of the out-breath and in-breath. He is good at taking the appearance of the Dharma, thinking about it and understanding it well.
若思惟法不生出世觀出息入息覺知，善取法相、善思惟、善解。
 If you meditate on the Dharma, you will be aware of the out-breath and in-breath, and be good at taking the appearance of the Dharma, good at contemplating it, and good at understanding it.
若法勝非勝能生出世觀出息入息覺知，善取法相、善思惟、善解。
 If the Dharma is victorious, it is not possible to be aware of the out-breath and in-breath by observing the world, be good at apprehending the Dharma, be good at contemplation, and be good at understanding.
比丘思惟法生出世[＊]想思惟、若不生不思惟，親近勝法不親近不勝法。
 A monk thinks about the birth and birth of Dharma [*] and wants to think about it. If it is not born and does not think about it, he will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟法生出世觀思惟法、若[5]不生不思惟法，親近勝法不親近不勝法。
 A monk thinks about the Dharma and thinks about the Dharma. If [5] he does not think about the Dharma, he is close to the victorious Dharma but not to the invincible Dharma.
比丘思惟生出世觀出息入息思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu meditates on the birth and birth of the world, contemplates the out-breath and in-breath, and contemplates the Dharma. If there is no birth and no thought on the Dharma, he will be close to the victorious Dharma and not close to the invincible Dharma.
比丘思惟法生出世觀出息入息覺知思惟法、若不生不思惟法，親近勝法不親近不勝法。
 A bhikkhu contemplates the Dharma, contemplates the world, breathes in and out, knows and contemplates the Dharma. If it does not arise, he does not contemplate the Dharma. He is close to the victorious Dharma but not to the invincible Dharma.
比丘思惟應所修法、不思惟不應所修法，親近勝法不親近不勝法出世觀出息入息，及出世觀出息入息覺知得悅喜，是謂學出世觀出息學出世觀入息。
 A monk thinks about the Dharma that should be practiced and does not think about the Dharma that should not be practiced. He is close to the victorious Dharma and not close to the invincible Dharma. The transcendental view of the out-breath and in-breath, and the awareness of the transcendental view of the out-breath and in-breath are joyful. This is called learning the transcendental view of the out-breath and the transcendental breath.
是名共念出息入息定。
 This is called concentration of breathing in and out.
何謂共念出息入息？
 What does it mean to think of the out-breath and in-breath together?
出謂出息，入謂入息。
 Going out is called breathing out, and coming in is called breathing in.
若以出息為境界念、若以入息為境界念，定共住共滅。
 If you take the out-breathing as the realm of mindfulness, and if you take the in-breathing as the realm of mindfulness, they will both abide and perish together.
若有繫念於出息、繫念於入息，心得共住，是名共念出息入息(十六事竟)。
 If you are mindful of the out-breathing and the in-breathing, your mind will dwell together, which is called mindful of the out-breathing and in-breathing (sixteen things).
[6]◎
 [6]◎
◎[1]何謂共不淨想定？
 ◎[1]What is the contemplation of common impurities?
如比丘觀察自身，從頂至足、從足至頂，乃至皮膚皆是不淨，謂骨齒爪髮、薄皮厚皮、血肉筋脈、脾腎心肺、大小便利、涕唾膿血、膏肪腦膜、淚汗骨髓。
 For example, if a bhikkhu observes himself, from the top to the feet, from the feet to the top, and even the skin is unclean, it means that the bones, teeth, claws, hair, thin skin and thick skin, flesh and blood, tendons, spleen, kidneys, heart and lungs, urine, saliva, pus, blood, and fat are all unclean. Meninges, tears and sweat bone marrow.
如明眼人觀倉中穀，胡麻麥豆種種別異。
 Just like a discerning person looking at the valley in a granary, there are different kinds of flax, wheat and beans.
如是比丘觀自身，從頂至足皆是不淨。
 When a bhikkhu looks at himself in this way, everything from his head to his feet is impure.
如實人若想憶想，是謂不淨想。
 It is true that if a person wants to remember thoughts, it is said to be impure thoughts.
若定此想共生共住共滅，是名共不淨想定。
 If you think about the coexistence, coexistence and coexistence, this is called the contemplation of coexistence and impurity.
復次比丘，思惟骨、知骨、解骨、受骨，乃至思惟淚汗、知淚汗、解淚汗、受淚汗。
 Again, bhikkhu, think about the bones, know the bones, dissolve the bones, and receive the bones, and even think about the sweat of tears, know the sweat of tears, relieve the sweat of tears, and receive the sweat of tears.
如實人若想憶想，是名共不淨想定。
 If a real person wants to think about it, it is called contemplation of total impurity.
復次比丘觀四大身，此身有地[2]大、水火風大。
 Again, the bhikkhu contemplates the four great bodies. This body consists of the earth, water, fire and wind.
如屠牛師屠師弟子屠牛四分，若坐若立觀此四分。
 Just like the disciples of a bull-slaughter butcher slaughtering four parts of a cow, you can sit or stand and observe these four parts.
如是比丘觀四大身，有地大、水火風大，觀此諸大各各相違，此身諸大依於外大，飲食長養羸劣不堅，念念摩滅暫住不久。
 In this way, a bhikkhu observes the four great bodies of the body, including the great earth, water, fire and wind. He observes that these great bodies are in conflict with each other. The great bodies of this body depend on the outer great bodies. Food and drink nourish the body for a long time, but it is weak and weak. Thoughts and thoughts are extinguished and do not last long.
如實人若想憶想，乃至是名共不淨想定。
 If a person really wants to think about it, he will even think about it as a total impurity.
復次比丘觀身盡空俱空，以念遍知解行。
 Again, the bhikkhu contemplates that the body is completely empty, and understands and interprets actions with his mindfulness.
猶如竹\xED\xA1\x96\xED\xBF\xA4盡空俱空。
 Just like the bamboo \xED\xA1\x96\xED\xBF\xA4 is completely empty.
如是比丘觀身盡空俱空，以念遍知解行。
 In this way, a bhikkhu contemplates that the body is completely empty and empty, and understands and interprets actions with his mindfulness.
如實人若想憶想，乃至是名共不淨想定。
 If a person really wants to think about it, he will even think about it as a total impurity.
復次比丘觀身如癰瘡，身有九瘡津漏門，所出津漏皆是不淨津漏，是胎始膜、是腐敗、是臭穢、是可惡津漏，眼出眵淚膿血津漏、耳出[3]耵聹膿血津漏、[4]鼻出涕唾膿血津漏、口出[5]涎唾膿血津漏、二處出便利膿血津漏，如人癰瘡乾[6]痂久住。
 Again, the bhikkhu observes that the body is like a carbuncle. There are nine sores and leaks in the body. The leaks coming out are all unclean fluid leaks. They are the embryonic membranes, they are rotten, they are smelly, they are hateful fluid leaks, and the eyes are full of tears and pus. Blood fluid leakage, ear discharge [3] cerumen pus, blood fluid leakage, [4] nasal discharge, salivary pus, blood fluid leakage, mouth discharge [5] salivation, saliva pus, blood fluid leakage, two places discharge, pus, blood fluid leakage, such as Human carbuncles are dry [6] and the scabs stay there for a long time.
如是九瘡津漏門所出，皆是不淨津漏、是胎始膜、是腐敗、是臭穢、是可惡津漏。
 If the nine sores come out of the fluid leakage door, they are all unclean fluid leakage, premature membrane, corruption, stinky fluid, and disgusting fluid leakage.
乃至如摩訶迦葉所說，四大身是衰耗相違津漏、眾病居處眾苦依處，愛護身者如愛護死屍，壽命短促。
 Even as Maha Kassapa said, the four major bodies are depleted and incompatible with fluid leakage, and are home to many diseases and sufferings. Those who care for the body are like caring for a dead body, and their life span will be short.
如實人若想憶想，乃至是名共不淨想定。
 If a person really wants to think about it, he will even think about it as a total impurity.
復次比丘若見死屍棄在塚間若一日至三日，觀自身如是法、如是相，未離是法。
 Again, if a bhikkhu sees a dead body lying in a graveyard for one to three days, he observes that he has such a dharma and appearance, and he is not separated from this dharma.
如實人若想憶想，乃至是名共不淨想定。
 If a person really wants to think about it, he will even think about it as a total impurity.
復次比丘若見死屍棄在塚間若一日二日，膖脹青[7]瘀。
 Another time, if a bhikkhu sees a dead body left in a graveyard, it will become swollen and bruised for a day or two.
觀自身如是法、如是相，未離是法。
 Observe that this is the Dharma and the appearance of oneself, and it is not separated from the Dharma.
如實人若想憶想，乃至是名共不淨想定。
 If a person really wants to think about it, he will even think about it as a total impurity.
復次比丘若見死屍棄在塚間若一日至三日，為烏鳥虎狼[8]若干諸獸之所食噉。
 Furthermore, if a bhikkhu sees a dead body left in a grave for one to three days, it will be eaten by blackbirds, tigers, wolves,[8] and various beasts.
觀自身如是法、如是相，未離是法。
 Observe that this is the Dharma and the appearance of oneself, and it is not separated from the Dharma.
如實人若想憶想，乃至是名共不淨想定。
 If a person really wants to think about it, he will even think about it as a total impurity.
復次比丘若見死屍，骨節相連青赤爛壞，膿血不淨臭穢可惡。
 Again, if a bhikkhu sees a dead body, its joints are green, red, and rotten, and the pus and blood are impure and smelly and disgusting.
觀自身如是法、如是相，未離是法。
 Observe that this is the Dharma and the appearance of oneself, and it is not separated from the Dharma.
如實人若想憶想，乃至是名共不淨想定。
 If a person really wants to think about it, he will even think about it as a total impurity.
復次比丘若見死屍，骨節相連血肉已離筋脈未斷。
 Again, if a bhikkhu sees a dead body, the bones and flesh are connected but the tendons and veins are not severed.
觀自身如是法、如是相，未離是法。
 Observe that this is the Dharma and the appearance of oneself, and it is not separated from the Dharma.
如實人若想憶想，乃至是名共不淨想定。
 If a person really wants to think about it, he will even think about it as a total impurity.
復次比丘若見死屍，骨節已壞未離本處。
 Again, if a bhikkhu sees a dead body, the joints have been broken and have not left their original places.
觀自身如是法、如是相，未離是法。
 Observe that this is the Dharma and the appearance of oneself, and it is not separated from the Dharma.
如實人若想憶想，乃至是名共不淨想定。
 If a person really wants to think about it, he will even think about it as a total impurity.
復次比丘若見死屍，骨節已壞遠離本處，脚髀膊臗脊脇肋手足肩臂項髑髏各各異處。
 Again, if a bhikkhu sees a dead body, the joints have been broken away from their original places, and the legs, arms, spine, ribs, hands, feet, shoulders, arms, neck, and skull are all in different places.
觀自身如是法、如是相，未離是法。
 Observe that this is the Dharma and the appearance of oneself, and it is not separated from the Dharma.
如實人若想憶想，乃至是名共不淨想定。
 If a person really wants to think about it, he will even think about it as a total impurity.
復次比丘若見死屍，骨節久故色白如貝，色青如鴿[9]朽敗碎壞。
 Again, if a bhikkhu sees a dead body, its joints are as white as shells due to age, and its color is as green as doves[9], decayed and broken.
觀自身如是法、如是相，未離是法。
 Observe that this is the Dharma and the appearance of oneself, and it is not separated from the Dharma.
如實人若想憶想，乃至是名共不淨想定。
 If a person really wants to think about it, he will even think about it as a total impurity.
復次比丘觀骨胞膖脹青瘀，上有赤爛相離散。
 A further bhikkhu observed that the bone cells were swollen and bruised, with red and rotten spots scattered on them.
如實人若想憶想，乃至是名共不淨想定。
 If a person really wants to think about it, he will even think about it as a total impurity.
復次比丘知骨解骨受骨，乃至思惟散知散解散受散。
 Again, a bhikkhu knows how to dissolve bones and receive bones, and when thinking about dispersion, he knows how to dissipate and receive dispersion.
如實人若想憶想，乃至是名共不淨想定。
 If a person really wants to think about it, he will even think about it as a total impurity.
何謂共不淨想定？
 What is the contemplation of common impurities?
若比丘從頂至足、從足至頂，乃至皮膚皆是不淨，謂骨齒爪髮薄皮厚皮乃至淚汗骨[10]髓。
 If a bhikkhu is unclean from the top to the feet, from the feet to the top, and even the skin is unclean, it means that the bones, teeth, and claws are thin, the skin is thick, and even the marrow of the tears and sweat bones [10].
如明眼人觀倉中穀，胡麻麥豆種種別異。
 Just like a discerning person looking at the valley in a granary, there are different kinds of flax, wheat and beans.
如是比丘觀見自身，從頂至足皆是不淨。
 Thus a bhikkhu sees himself as impure from the top to the feet.
如實人若想憶想，是名不淨想。
 If a person really wants to think about it, it is called impure thinking.
以此想調伏心，修令柔軟、令定心住，是名共不淨想定。
 This thought is used to tame the mind, make it soft, and make the mind stay calm. This is called contemplation of the common impurities.
復次比丘觀身四大，乃至思惟骨解骨受骨，乃至思惟散知散解散受散。
 Again, the bhikkhu contemplates the four elements of the body, even thinking about the dissolution of the bones and the reception of the bones, and even the thought of dispersion, knowledge, dissolution, and reception.
如實人若想憶想，是謂不淨想。
 It is true that if a person wants to remember thoughts, it is said to be impure thoughts.
以此想調伏心、修令柔軟，得定心住正住，是名[11]不淨想定。
 With this thought, you can tame your mind, make it soft, and be able to stay calm and upright. This is called [11] impure thought concentration.
何謂入火定？
 What does it mean to enter the fire concentration?
如比丘內火大受為火，內地水風大受為薪。
 For example, if a bhikkhu has the great feeling of inner fire, it is called fire, and if the inner feeling of water and wind is great, it is called fire.
比丘以內火大、內地水風大，思惟烟、知烟、解烟、受烟，思惟炎、知炎、解炎、受炎。
 A bhikkhu who has a strong internal fire and a strong internal water and wind thinks about smoke, knows smoke, relieves smoke, and receives smoke. He contemplates inflammation, knows inflammation, relieves inflammation, and receives inflammation.
比丘如是不放逸觀，烟炎如大火聚。
 If a bhikkhu observes this without hesitation, the smoke and flames will gather like a large fire.
若修此定已，烟炎如大火聚，是名入火定。
 If you have cultivated this concentration, the smoke and flames will be like a fire gathering, which is called entering the fire concentration.
復次比丘內火大受為火，外地水風大草木枝葉受為薪。
 Again, the bhikkhu's inner fire is regarded as fire, and the external water, wind, and vegetation, branches and leaves are regarded as firewood.
比丘以內火大、外地水風大草木枝葉，思惟烟、知烟、解烟、受烟，乃至是名入火定。
 If a bhikkhu has strong internal fire and strong external water and wind, vegetation, branches and leaves, he can think about smoke, know smoke, resolve smoke, and receive smoke, and even enter the fire concentration.
復次比丘內火大受為火，內外地水風大草木枝葉受為薪。
 Again, the bhikkhu's inner fire is regarded as fire, and the water, wind, and vegetation, branches and leaves of the inner and outer earth are regarded as firewood.
比丘以內火大、內外地水風大草木枝葉，思惟烟、知烟、解烟、受烟，乃至是名入火定。
 A bhikkhu who has the power of internal fire and the power of water and wind on the inside and outside, vegetation, branches and leaves, can think about smoke, know smoke, resolve smoke, and receive smoke, and even enter the fire concentration.
復次比丘外火大受為火，內地水風大受為薪。
 Again, the bhikkhu's great feeling of fire outside is regarded as fire, and the great feeling of water and wind in the interior is regarded as fuel.
比丘以外火大、內地水風大，思惟烟、知烟、解烟、受烟，乃至是名入火定。
 Outside the bhikkhu, fire is strong, and inland water and wind are strong. He contemplates smoke, knows smoke, dissolves smoke, and receives smoke, and even enters the fire concentration.
復次比丘外火大受為火，外地水風大草木枝葉受為薪。
 Again, the bhikkhu receives the great external fire as fire, and the external water, wind, and large vegetation, branches and leaves, becomes fuel.
比丘以外火大、外地水風大草木枝葉，思惟烟、知烟、解烟、受烟，乃至是名入火定。
 Bhikkhus, outside the place where fire is strong, where water and wind are strong, vegetation, branches and leaves, he contemplates the smoke, knows the smoke, resolves the smoke, receives the smoke, and even enters the fire concentration.
復次比丘外火大受為火，內外地水風大草木枝葉受為薪。
 Again, the bhikkhu receives the great external fire as fire, and the internal and external water, wind, vegetation, branches and leaves as fuel.
比丘以外火大、內外地水風大草木枝葉，思惟烟、知烟、解烟、受烟，乃至是名入火定。
 The bhikkhu has the power of fire outside, the water, wind and grass, branches and leaves of the earth inside and outside. He thinks about smoke, understands smoke, dissolves smoke, receives smoke, and even enters the fire concentration.
復次比丘內外火大受為火，內地水風大受為薪。
 Again, the bhikkhu's great feeling of fire inside and outside is called fire, and the great feeling of water and wind in the interior is called fuel.
比丘以內外火大[1]受為火、內地水風大，思惟烟、知烟、解烟、受烟，乃至是名入火定。
 A bhikkhu considers the fire as the great element inside and outside [1] and the water and wind as the great element in the interior. He contemplates the smoke, knows the smoke, resolves the smoke, and receives the smoke, and even enters the fire concentration.
復次比丘內外火大受為火，外地水風大草木枝葉受為薪。
 Again, the fire inside and outside the bhikkhu is regarded as fire, and the water, wind, and vegetation in the outside are regarded as firewood.
比丘以內外火大、外地水風大草木枝葉，思惟烟、知烟、解烟、受烟，乃至是名入火定。
 A bhikkhu thinks about smoke, understands smoke, resolves smoke, and receives smoke, and even enters fire concentration based on the strong fire inside and outside, and the strong water and wind outside, vegetation, branches and leaves.
復次比丘內外火大受為火，內外地水風大草木枝葉受為薪。
 Furthermore, the bhikkhu receives the great fire inside and outside as fire, and the great water, wind and vegetation, branches and leaves inside and outside the land receive as fuel.
比丘以內外火大、內外地水風大草木枝葉，思惟烟、知烟、解烟、受烟，乃至是名入火定。
 A bhikkhu uses the great fire inside and outside, the great water and wind inside and outside, vegetation, branches and leaves to think about the smoke, know the smoke, dissolve the smoke, and receive the smoke, and even enter the fire concentration.
何謂共證知神足定？
 What does it mean to realize that God is fully samadhi?
欲定斷行成就修神足、精進定、心定、慧定斷行成就修神足，受種種神足，震動大地、以一為多以多為一、若近若遠高山牆壁徹過無[2]閡如行虛空、[3]結加趺坐陵空如鳥、出入地中如出沒水、履水如地、身出烟炎如大火聚、日月威德以手捫摸，乃至梵天身得自在。
 The practice of determination and determination of desire achieves the cultivation of spiritual feet, the diligent concentration, the concentration of mind, and the determination of wisdom and concentration. The cultivation of spiritual feet is achieved by receiving all kinds of divine feet. The earth is shaken, one becomes many, and many become one. As close as far as high mountains and walls pass through, there is nothing [2] Barriers such as Walking in the void, [3] sitting in the sky like a bird, entering and exiting the ground like water, walking on water like the ground, smoke and flames coming out of the body like a fire gathering, touching the power of the sun and the moon with his hands, and even the body of Brahma is at ease.
云何動地？
 Why is the cloud moving?
如比丘受少地想、受無量水想，若欲動地動正動，如所欲、隨所欲、盡所欲。
 Just like a bhikkhu who experiences a few thoughts of earth and an infinite amount of water, if he wants to move the earth to move, he can do whatever he wants, follow his wishes, and do whatever he wants.
如沽酒師沽酒師弟子壓酒已，以囊投大水中，手執兩角擡舉，隨意牽挽自在，如所欲、隨所欲、盡所欲。
 It is like a wine master and a disciple of a wine master who has poured wine, throws his bag into the water, holds the two horns in his hands, and pulls him freely, doing whatever he wants, doing whatever he wants, and doing whatever he wants.
如是比丘受少地想、受無量水想，若欲動地動正動，如所欲、[4]隨所欲、盡所欲，是名地動定。
 In this way, a bhikkhu experiences few thoughts of earth and countless thoughts of water. If he wants to move, the earth is moving, and he can do whatever he wants, [4] do whatever he wants, and do whatever he wants. This is called concentration of earth motion.
云何以一為多？
 Why are clouds one and many?
如比丘定親近多修學已，於自身起心化為餘色身，支節具足諸根無缺。
 For example, if a bhikkhu has been practicing a lot and is close to him, his mind arises in himself and turns into a body of residual form, with all the branches and roots intact.
如陶師陶師弟子治成調泥為種種器，悉能成辦能得財利。
 For example, if a potter's disciples make clay and mix it into various utensils, they will be able to make money and profit from it.
如是比丘，於自身起心化為餘色身，支節具足諸根無缺。
 Such a bhikkhu arises in himself and transforms into a body of residual form, with branches and joints and all roots intact.
如是思惟：
 Think this way:
此四大色身所化色身，四大色身異、所化色身異。
 The four major form bodies are transformed into different form bodies, and the four major form bodies are different, and the transformed form bodies are different.
於此四大色身起心化為餘色身，支節具足諸根無缺。
 Here, the four major physical bodies arise and transform into residual physical bodies, with branches and joints complete and all roots intact.
如人出箱中衣，如是思惟：
 Like a man taking out his clothes from a box, he thinks like this:
此是箱、此是衣，箱異、衣異，[5]以箱故出衣。
 This is the box and this is the clothes. The boxes are different and the clothes are different. [5] The clothes come out of the box.
如是比丘思惟此四大色身、此所化[6]身色：
 In this way, a bhikkhu contemplates these four great physical bodies and these transformed [6] bodies:
四大色身異、所化色身異。
 The four major colors and bodies are different, and the transformed colors and bodies are different.
於此四大色身起化心化為餘色身，支節具足諸根無缺。
 Here, the four major physical bodies arise and transform into residual physical bodies, with branches and joints complete and all roots intact.
若化為二身三身乃至百身千身，隨所欲化為種種身，是名以一為多定。
 If it transforms into two bodies, three bodies, or even hundreds and thousands of bodies, it can transform into various bodies at will, which is called taking one as many.
云何以多為一？
 Why are many clouds one?
如比丘定親近多修學已，以神足化無量身還為一身。
 Just like a bhikkhu who has cultivated a lot and is close to you, he uses his spiritual feet to transform the innumerable bodies into one body.
如人散種種穀子布地，還攝為一聚。
 It is like a person scattering seeds of millet across the ground and gathering them together.
如是比丘以神足化作無量身，還攝為一身，是名以多為一定。
 In this way, a bhikkhu uses his divine feet to transform himself into a body without a body, and then takes it into one body. This is called multiplicity.
云何徹過無閡？
 How can it be so thorough?
如比丘定親近多修學已，若近若遠高山牆壁徹過無礙，如遊虛空。
 Just like a bhikkhu who has practiced a lot in close proximity, he can pass through the walls of mountains and mountains without hindrance, as if he is near or far, and it is like swimming in space.
近謂光明來至於眼、現在已前，不滅不沒、不除不盡。
 It is said recently that the light comes to the eyes and is now in front of it. It will never be extinguished or extinguished or eliminated.
遠謂光明不來至眼、不現在前，滅沒除盡。
 It is far from saying that the light does not come to the eyes, does not appear in front of the eyes, and is not eradicated.
山有二種：
 There are two types of mountains:
土山、石山，[A2]巖窟沙石，是名山。
 Mountains of earth, mountains, [A2] caves, sand and rocks are famous mountains.
牆壁二種：
 Two types of walls:
木牆壁、土牆壁。
 Wooden walls, earth walls.
若近若遠高山牆壁，思惟一切高山牆壁皆空。
 The mountains and walls are as close as they are far, and I think that all the mountains and walls are empty.
如比丘於此地山，岸[7]棘刺處幽險深河悉不思惟，但思惟平等如地。
 Just like a bhikkhu here on a mountain or on a thorny bank of a deep, dangerous river, he doesn't think about it, but he thinks about the equality of the land.
如[8]磔牛皮釘布平地，無有[9]襵皺。
 Such as [8] cowhide nailed cloth on the ground, without [9] wrinkles.
比丘如是不放逸觀故，能近物遠物、高山牆壁徹過無[＊]閡，如遊虛空，是名徹過無[＊]閡定。
 Therefore, a bhikkhu who observes without distraction can be able to see things near and far, and to pass through the walls of mountains and mountains, as if he were swimming in space.
云何結加趺坐[10]陵虛如鳥？
 Why is it that the mausoleum is as empty as a bird?
如比丘定親近多修學已，上昇[11]空虛結加趺坐，遊於東方南西北方四維上下，猶如飛鳥離地至空。
 For example, a bhikkhu who has practiced a lot and has been practicing a lot, ascends [11] and sits in an empty knot, and swims up and down in the four dimensions of east, south, west, and north, like a bird flying from the ground to the sky.
如是比丘不放逸觀故，結加趺坐遊空如鳥，是名遊空定。
 Such a bhikkhu does not relax and observes, so he sits down and swims in the sky like a bird. This is called "Wandering in the Sky".
云何出入地中如出沒水？
 Why does it go in and out of the earth like water?
如比丘定親近多修學已，出入地中如出沒水。
 Just like a bhikkhu who has practiced a lot and has been close to you, he goes in and out of the earth like water.
比丘思惟地為水、知水、解水、受水。
 A monk considers the earth as water, knows water, dissolves water, and receives water.
如是比丘不放逸觀故，出入地如水，是名出入地如水定。
 Such a bhikkhu does not let his mind wander, so he enters and exits the ground like water. This is called entering and exiting the ground like water.
云何履水如地？
 How can one walk on water as if it were on the ground?
如比丘定親近多修學已，履水如地。
 Just like a bhikkhu who has been close to you and practiced a lot, he walks on water like the ground.
比丘思惟水為地、知地、解地、受地。
 The bhikkhu contemplates water as the ground, the ground of knowledge, the ground of understanding, and the ground of acceptance.
比丘如是不放逸觀故，履水如地，是名履水如地定。
 Because the bhikkhu observes without letting go, walking on water is like the ground. This is called walking on water like the ground.
云何身出烟炎如大火聚？
 How come the smoke and flames are coming out of my body like a big fire?
如比丘定親近多修學已，身出烟炎如大火聚。
 For example, if a monk has been practicing for a long time, his body will be filled with smoke and flames like a big fire.
比丘受內火大為火，內地水風大為薪。
 The bhikkhu receives the inner fire as fire, and the inner water and wind as fuel.
以內火大地水風大，思惟出烟、知烟、解烟、受烟，思惟出炎、知炎、解炎、受炎。
 With the inner fire, earth, water and wind, thinking produces smoke, knows smoke, resolves smoke, and receives smoke; contemplates produces inflammation, understands inflammation, relieves inflammation, and receives inflammation.
比丘如是不放逸觀故，身出烟炎如大火聚，是名身出烟炎如大火聚定。
 If a bhikkhu observes without hesitation, the smoke and flames coming out of his body will be like the gathering of a big fire.
云何日月威德以手捫摸？
 How can the mighty virtue of the sun and moon be touched with one's hand?
如比丘定親近多修學已，日月威德以手捫摸。
 For example, if a monk has been close to you and practiced a lot, he can feel the majesty of the sun and the moon with his hands.
比丘思惟日月為近、知近、解近、受近，比丘住閻浮提，能舒右手捫摸日月。
 A bhikkhu thinks that the sun and moon are near, knows that they are near, understands that they are near, and accepts that they are near. A bhikkhu lives in Jambudvipa and can touch the sun and moon with his right hand.
復次比丘自身起心化為餘色身，支節具足諸根無缺，以此化身至四天王上，以手捫摸日月，又以此四大色身至四天王上，以手捫摸日月，是名日月威德以手捫摸定。
 Again, the bhikkhu arouses his own mind and transforms into a body of residual form, with all the branches and faculties intact. With this body, he appears before the Four Heavenly Kings and touches the sun and moon with his hands. Then with this four-material body, he goes to the Four Heavenly Kings and touches the sun and moon with his hands. , which is called the mighty virtue of the sun and the moon, can be determined by touching it with your hands.
云何[12]乃至梵天身得自在？
 How can [12] even Brahma be at ease?
如比丘定親近多修學已，乃至梵天身得自在。
 For example, if a bhikkhu is close to you and practices a lot, you will be able to feel at ease in the body of Brahma.
比丘從自身起心化為餘色身，支節具足諸根無缺，以此化身至梵天上親近梵天，共住共坐、共去來、共入定知見、共言說，又以此四大色身飛到梵天親近梵天，共住共坐、共去來、共入定知見、共言說，是名[＊]乃至梵天身得自在定。
 A bhikkhu arises from his own mind and transforms into a body of residual form, with all the branches and roots intact. With this incarnation, he goes to Brahma to get close to Brahma. He lives and sits together, goes and comes together, enters into concentration and knowledge, speaks together, and uses these four great forms. The body flies to the Brahma Heaven to get close to the Brahma Heaven, living together, sitting together, going and coming together, entering into the samadhi of knowing and seeing together, and speaking together. This is called [*] and even the body of the Brahma Heaven can attain the freedom of concentration.
若比丘定親近多修學已得報定，若入定、不入定，能作種種無量神足，謂動地乃至梵天身得自在，是名共證知神足定。
 If a bhikkhu has attained samadhi through close practice and practice, if he enters samadhi or does not enter samadhi, he can perform all kinds of immeasurable divine footwork, so that he can feel at ease even on the earth and even in Brahma. This is called the total realization of divine footwork concentration.
何謂共證知天耳定？
 What does it mean to realize and know the Heavenly Er concentration together?
如比丘若取野[1]雚荻聲想，比丘心離於野麁[＊]雚荻聲，令心入細野[＊]雚荻聲。
 For example, if a bhikkhu takes the sound of wild ducks [1] and thinks about it, the bhikkhu's mind will be separated from the sound of wild deer [*] and his mind will enter the sound of wild ducks [*].
比丘以細野[＊]雚荻聲調心柔軟，令心入於天耳智證。
 The bhikkhu softens the heart with the sound of Hosho [*] and makes the heart enter the realm of divine ear wisdom.
如是不放逸觀，得共證知天耳，得定心住正住。
 If you do not let your mind wander, you will be able to realize and know the Heavenly Ear, and you will be able to stay calm and upright.
比丘得定已，令心向於人聲，人何所論、何所說？
 When a bhikkhu attains concentration and directs his mind toward the voice of a human being, what does the human being say or say?
比丘如是不放逸觀，得聞人聲，如人所論所說悉皆聞之。
 A bhikkhu who observes without distraction can hear people's voices and hear everything they say.
如比丘定親近多修學已，令心向於地獄、畜生、餓鬼、天聲，天何所論何所說？
 For example, if a bhikkhu has been close to you and practiced a lot, but his mind is directed toward hell, animals, hungry ghosts, and the voice of heaven, what does heaven say?
比丘如是不放逸觀，得聞天聲，如所論所說悉皆聞之。
 The bhikkhu who observes without hesitation in this way can hear the sounds of heaven, and he can hear them all as discussed.
如比丘定親近多修學已，以天耳清淨過人，一時聞二種聲，人、非人聲。
 For example, if a bhikkhu has been close to the Buddha and practiced a lot, his heavenly ears are so pure that he can hear two kinds of sounds at once, human and non-human.
若比丘定親近多修學已，得報定，若入定、不入定，以天耳清淨過人，一時聞二聲：
 If a bhikkhu has been close to meditate and practiced for a long time, he will be rewarded for meditating. If he enters meditative concentration, or if he does not enter meditative meditative concentration, his heavenly ears will be so pure that he can hear two sounds at a time:
人、非人聲，是名共證知天耳定。
 Human and non-human voices, this is the name of the common realization of knowing the celestial ear.
何謂共證知他心定？
 What does it mean to realize that others are calm?
如比丘取自心相，我心何因生、何由滅、何親近、何遠離？
 Just like a bhikkhu draws from his mind, why does my mind arise, why does it cease, how is it close, and why is it far away?
比丘如是取自心相已，令心向他心證知。
 The bhikkhu thus takes the form from his own mind and causes his mind to realize knowledge towards other minds.
比丘如是不放逸觀，得共證知他心定，心住正住。
 A bhikkhu who observes without hesitation in this way can realize that his mind is calm and his mind is abiding.
比丘得定已，欲知人心何所思、何所覺、何所思惟？
 Having attained concentration, a bhikkhu would like to know what the human mind thinks, what it feels like, what it thinks about?
比丘如是不放逸觀，能知人心，如所思、如所覺、如所思惟悉皆知之。
 A bhikkhu who observes without hesitation can know the human heart as he thinks, as he feels, and as he contemplates.
如比丘定親近多修學已，欲知地獄、畜生、餓鬼、天心，何所思、何所覺、何所思惟？
 For example, if a bhikkhu has been close to and studied for a long time and wants to know about hell, animals, hungry ghosts, and the mind of heaven, what do you think about, what do you feel, and what do you think about?
比丘如是不放逸觀，能知地獄，餓鬼，畜生，天心，如所思、如所覺、如所思惟悉皆知之。
 A bhikkhu who observes without hesitation can know hell, hungry ghosts, animals, and the mind of heaven, as he thinks about them, as he feels them, and as he contemplates them.
如比丘定親近多修學已，能知他人他眾生心，有欲心如實知有欲心、無欲心如實知無欲心、有恚心如實知有恚心、無恚心如實知無恚心、有癡心如實知有癡心、無癡心如實知無癡心、沒心如實知沒心、散心如實知散心、少心如實知少心、多心如實知多心、不定心如實知不定心、定心如實知定心、不解脫心如實知不解脫心、解脫心如實知解脫心、有勝心如實知有勝心、無勝心如實知無勝心。
 For example, if a bhikkhu is close and has practiced a lot, he can know the hearts of other people and other living beings. He knows the desire mind as it really is, the desireless mind as it really is, the hateful mind as it really is, the hateful mind as it really is, the hateless mind as it really is, and the delusional mind as it really is. Know that there is delusional mind, know that there is no delusional mind, as it really is, know that there is no delusional mind, know that there is no intention, as it really is, know that there is no intention, as it really is, know that there is scattered mind, know that there is little mind, as it really is, know that there is little mind, know that there is many mind, as it really is, know that there is no fixed mind, as it really is, know that there is no fixed mind, as it really is, know that centered mind, The unliberated mind knows the unliberated mind as it really is, the liberated mind knows the liberated mind as it really is, the winning mind knows the winning mind as it really is, and the non-winning mind knows the non-winning mind as it really is.
若比丘定親近多修學已得報定，若入定、不入定，能知他人他眾生心，有欲心如實知有欲心，乃至有勝心無勝心如實知有勝心無勝心，是名共證知他心定。
 If a bhikkhu has been close to me and practiced a lot, he has obtained retributive concentration. If he enters concentration or not, he can know the minds of other people and other sentient beings. He knows the desire mind as it really is, and even knows the victorious mind but no victorious mind. This is called total Prove that he is calm.
何謂共證知宿命定？
 What is the joint realization of predestination?
如比丘思惟無間心，後心前心漸漸無間。
 For example, if a bhikkhu contemplates the mind of infinity, the mind behind him and the mind before him will gradually become uninterrupted.
比丘如是思惟無間心，得證知共心無間定心住正住。
 A bhikkhu who meditates on the uninterrupted mind in this way will realize that the common mind is uninterrupted, concentrated and abiding.
比丘得定已，憶念一心二心三心四心五心十心乃至百心千心若過。
 When a bhikkhu has attained samadhi, he must recollect one mind, two minds, three minds, four minds, five minds, ten minds, or even a hundred minds, a thousand minds, etc.
或有母腹中生初識，比丘如是思惟：
 Perhaps there is a first awareness born in the mother's womb, and a bhikkhu thinks like this:
何心滅已母腹中生初識？
 Why do you want to destroy your first acquaintance in your mother's womb?
比丘[2]令心向宿命證知。
 Bhikkhu [2] directs the mind towards the knowledge of destiny.
比丘如是不放逸觀，得共宿命證知定心住正住。
 A bhikkhu who observes without hesitation in this way can attain the knowledge of common destiny and live in concentration and abiding in the right way.
比丘得[3]定，憶念不難。
 When a bhikkhu attains [3] concentration, it is not difficult to remember.
彼本生、本有、本居處、本所起、本我分，若欲終心若心滅已，母腹中受初識。
 His original birth, original existence, original abode, original origin, original self-part, if the desire to end the mind, if the mind has been destroyed, the first awareness is received in the mother's womb.
若修此定，憶念不難。
 If you practice this concentration, it will not be difficult to remember.
比丘如是思惟：
 The bhikkhu thought thus:
我本何名、何姓、何生、何食、何壽命、何究竟住、受何苦樂？
 What is my name, what surname I am, where I am born, what I eat, how long I live, where I live, what pain and joy I experience?
比丘若修此定，知我本如是名、如是姓、如是生、如是食、如是壽命、如是究竟住、如是受苦樂，是名共證宿命定。
 If a bhikkhu cultivates this concentration, he will know that I have such a name, such a surname, such a life, such a food, such a lifespan, such a ultimate abode, such suffering and joy, and these names together prove the samadhi of destiny.
如比丘定親近多修學已，憶念一生二生乃至百生千生若過，或曾在無想天上住。
 For example, if a bhikkhu has been close to you and has practiced a lot, he will recall that if he has passed through one, two, or even a hundred, or thousand lives, he may have lived in the non-thoughtful heaven.
知無間心障礙，以凡夫未聞故，言我本不曾在彼忽然自生。
 I know that there is no obstacle in my mind, and because ordinary people have not heard of it, I have never arisen suddenly there.
以聖人聞故，如是思惟我宿命，始由心證知有如是天，是色、無想、無受、無心住處。
 The sage heard this and thought about my destiny in this way, and then he realized from his heart that there is such a sky, such a place where there is no form, no thoughts, no feelings, and no mind.
比丘如是思惟：
 The bhikkhu thought thus:
我若憶念宿命色。
 If I recall the color of destiny.
比丘思惟無間色，後色前色漸漸無間。
 When a bhikkhu meditates on the uninterrupted form, the following form and the previous form gradually become inexhaustible.
比丘如是思惟無間色，得共證知宿命色無間定心住正住。
 A bhikkhu who meditates on the infinite form in this way will realize that the destiny and form are infinite, centered and abiding.
比丘得定已，憶念不難。
 When a bhikkhu has attained concentration, it is not difficult to remember.
是名共證知宿命定。
 This is called knowing the destiny together.
如比丘定[4]想親近多修學已，憶念一生二生乃至百生千生若過，或有曾在無色天上。
 Just like a bhikkhu who wants to be close to you and has practiced a lot, you can recall that if you have passed through one life, two lives, or even a hundred or a thousand lives, you may have been in the colorless heaven.
以無間色障[＊]閡、以凡夫未聞故，言我本不曾在彼忽然自生。
 Because of the barrier of inexhaustible color [*] and because ordinary people have not heard of it, I have never arisen suddenly there.
以聖人聞故，如是思惟我宿命，由色證知，有如是無色、有想、有受，若無色地。
 The sage heard this and thought about my destiny in this way. I realized by form that there is such a colorless land, with thoughts and feelings, just like a colorless land.
比丘如是思惟：
 The bhikkhu thought thus:
我若憶念宿命心。
 If I remember the fateful mind.
比丘思惟後心前心漸漸無間。
 After thinking about it, the bhikkhu's mind gradually became clearer.
比丘如是思惟無間心，得共宿命心無間定心住正住。
 A bhikkhu who meditates on the uninterrupted mind in this way can obtain the mind of sharing the same fate and abide in it with an uninterrupted concentration.
比丘得定已，憶念不難。
 When a bhikkhu has attained concentration, it is not difficult to remember.
是名共證知宿命定。
 This is called knowing the destiny together.
如比丘定親近多修學已，憶念種種無量宿命。
 Just like a bhikkhu who has been close to you and practiced a lot, he remembers all kinds of countless fates.
若憶念一生二生乃至百生千生，若劫成、若劫壞、若劫成壞，我本曾在彼，如是名、如是姓，乃至如是受苦樂，我此命終生彼、彼命終生此。
 If you recall one life, two lives, or even a hundred or a thousand lives, if the calamity comes true, if the calamity goes bad, if the calamity goes bad, I was once there, with such a name, such a surname, and even such suffering and happiness, I will live this life for that and that life. This for life.
於此成就行，憶念種種無量宿命。
 Practice this and remember all kinds of countless fates.
若比丘定親近多修學已得報定，若入定、不入定，憶念種種無量宿命，從一生乃至於此成就行，是名共證知宿命定。
 If a bhikkhu has attained samadhi through close practice and practice, if he enters samadhi, or if he does not enter samadhi, remembering all kinds of countless fates and practicing them throughout his life, this is called realizing the samadhi of fate together.
[5]◎
 [5]◎
舍利弗阿毘曇論卷第二十九
 Volume 29 of Sāriputta Abhidamāṇa
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T1548 舍利弗阿毘曇論卷/篇章 三十
 T1548 Shariputra Abhitan's Treatise Volume/Chapter Thirty
舍利弗阿毘曇論卷第三十
 Volume 30 of Shariputra Abhidam
姚秦罽賓三藏曇摩耶舍共曇摩崛多等譯
 Translated by Yao, Qin, Bin, Sanzang, Tamayashe, Gongtanmojuduo, etc.
緒分定品下
 Under the final product of Xufen
◎[6]何謂共明想定？
 ◎[6]What is the Gongming scenario?
如比丘取諸明相，謂火光、日月星宿光、摩尼珠光。
 For example, a bhikkhu takes various bright signs and refers to them as the light of fire, the light of the sun, moon and stars, and the light of Mani pearls.
取諸光明相已，若樹下露處，思惟光明、知光明、受光明，如實人若想憶想，是名光明想。
 After taking the appearance of all the lights, if you are exposed under a tree, think about the light, know the light, and receive the light. If you want to remember the light as it is, this is called the thought of light.
若定此想共生共住共滅，是名共明想定。
 If you have this thought of co-existence, co-dwelling and co-destruction, this is called the concentration of co-existence and co-existence.
如比丘定親近多修學已，若樹下露處，以清淨心遍解行有明勝心，如實人若想憶想，是名明想。
 Just like a bhikkhu who has been close to you and has practiced a lot. If there is a place exposed under a tree, with a pure mind, he has a clear and winning mind. If a person wants to remember it, it is called clear thinking.
若定此想共生共住共滅，是名共明想定。
 If you have this thought of co-existence, co-dwelling and co-destruction, this is called the concentration of co-existence and co-existence.
如比丘定親近多修學已，若一樹下若二三乃至十樹下，以清淨心遍解行有明勝心，如實人若想憶想，是名明想。
 For example, if a bhikkhu has been close to you and has practiced a lot, under one tree, under two or three trees, or even under ten trees, with a pure mind, he will understand and practice all over the world with a clear and winning mind.
若定此想共生共住共滅，是名共明想定。
 If you have this thought of co-existence, co-dwelling and co-destruction, this is called the concentration of co-existence and co-existence.
如比丘定親近多修學已，若一園[1]二三乃至十園，以清淨心遍解行有明勝心，如實人若想憶想，是名明想。
 For example, if a bhikkhu has been close to you and practiced a lot, if you have one garden [1], two, three or even ten gardens, you can understand and practice all over with a pure mind and have a clear and winning mind. If a person wants to remember it, it is called clear thinking.
若定此想共生共住共滅，是名共明想定。
 If you have this thought of co-existence, co-dwelling and co-destruction, this is called the concentration of co-existence and co-existence.
如比丘定親近多修學已，若一園二三乃至十園，以清淨心遍解行有明心勝，如實人若想憶想，是名明想。
 For example, if a bhikkhu has been close and practiced for many times, if there are two, three or even ten gardens in one garden, he can understand and practice all over with a pure mind and have a clear mind. If a person wants to remember it, it is called clear thinking.
若定此想共生共住共滅，是名共明想定。
 If you have this thought of co-existence, co-dwelling and co-destruction, this is called the concentration of co-existence and co-existence.
如比丘定親近多修學已，若一聚落二三乃至十聚落，以清淨心遍解行有明[2]心勝，如實人若想憶想，是名明想。
 For example, if a bhikkhu has been close and practiced for many times, if one group has two, three, or even ten groups, he can interpret the practice with a pure mind and have a clear mind.
若定此想共生共住共滅，是名共明想定。
 If you have this thought of co-existence, co-dwelling and co-destruction, this is called the concentration of co-existence and co-existence.
如比丘定親近多修學已，若一園二三乃至十園，以清淨心遍解行有明[＊]心勝，如實人若想憶想，是名明想。
 For example, if a bhikkhu has been close and practiced for many times, if there are two, three, or even ten gardens in one garden, he can understand the practice with a pure mind and have a clear mind.
若定此想共生共住共滅，是名共明想定。
 If you have this thought of co-existence, co-dwelling and co-destruction, this is called the concentration of co-existence and co-existence.
如比丘定親近多修學已，水陸周匝，以清淨心遍解行有明[＊]心勝，如實人若想憶想，是名明想。
 Just like a bhikkhu who has been close to you and has practiced a lot, walking around on land and water, with a pure mind, he understands all the actions and has a clear mind.
若定此想共生共住共滅，是名共明想定。
 If you have this thought of co-existence, co-dwelling and co-destruction, this is called the concentration of co-existence and co-existence.
如比丘定親近多修學已，以天眼清淨過人，見眾生生死好色惡色、善道惡道、卑勝。
 For example, if a bhikkhu has been close to you and has practiced a lot, his heavenly eyes are pure and superior to others, and he can see all living beings' birth and death, good and evil, good and bad paths, and inferiority and victory.
知眾生造業，此眾生身惡行成就、口意惡行成就，謗賢聖、邪見、造邪見業，身壞命終墮地獄，畜生，餓鬼。
 Know that sentient beings have created karma. They have performed bad deeds with their bodies, performed bad deeds with their words and thoughts, slandered sages, had wrong views, and created wrong karma. Their bodies will be destroyed and they will eventually fall into hell, animals, and hungry ghosts.
此眾生身善行成就、口意善行成就，不謗賢聖、正見、造正[3]身業，身壞命終生天上、人中。
 These living beings have performed good deeds with their bodies, performed good deeds with their words and thoughts, and have not slandered sages, righteous views, and created righteous deeds.
如是以天眼清淨過人，見眾生生死好色惡色、善道惡道，知眾生造業。
 In this way, with the pure eyes of heaven, one can see the birth and death of all living beings, their good and bad appearance, their good and evil paths, and know the karma created by all living beings.
修此定已，以天眼清淨過人，見眾生生死乃至知所造業，是名共明想定。
 After cultivating this concentration, you will be able to see the life and death of all living beings and even know the karma you have created with your celestial eyes. This is called the concentration of common clarity.
若比丘定親近多修學已得報定，若入定、不入定，以天眼清淨過人，見眾生生死乃至知眾生所造業，是名共明想定。
 If a bhikkhu has gained samadhi by being close to him and practicing a lot, if he enters samadhi or not, he can see the life and death of living beings and even know the karma of all living beings with his pure eyes. This is called samadhi of mutual clarity.
何謂無間定？
 What is uninterrupted concentration?
比丘思惟無常、苦空無我、涅槃寂靜，得定心住。
 A bhikkhu contemplates impermanence, suffering, emptiness and selflessness, and the tranquility of Nirvana, and can stay calm.
得定已得初聖五根，以得初聖五根故上正決定離凡夫地，未得須陀洹果，若中命終，無有是處。
 Having attained samadhi, you have already obtained the five roots of the first saints, and in order to obtain the five roots of the first saints, you have made the right decision to leave the world of ordinary people, and have not yet obtained the fruit of sotapanna.
若未得須陀洹果，墮地獄、畜生、餓鬼，無有是處。
 If one does not obtain Sotapanna, he will fall into the hells, animals, and hungry ghosts, and there will be no place for him.
若比丘定親近多修學已，得無間定向須陀洹果，若此定無間滅已得須陀洹果，是名無間定。
 If a bhikkhu practices close concentration and has practiced it for many times, he will obtain the fruit of sotapanna of endless orientation. If this concentration has been destroyed without interruption and he has obtained the fruit of sotapanna, this is called uninterrupted concentration.
若比丘定親近多修學已，得無間定向[4]斯陀含果，若此定無間滅已得斯陀含果，是名無間定。
 If a bhikkhu practices close concentration and has practiced it for many times, he will obtain the fruit of Situagami.
若比丘定親近多修學已，得無間定向阿那含果，若此定無間滅已得阿那含果，是名無間定。
 If a bhikkhu practices close concentration and has practiced it for many times, he will obtain the fruit of Anagami. If this concentration has ceased to be destroyed and he has obtained the fruit of Anagami, this is called Infinite Concentration.
若比丘定親近多修學已，得無間定向阿羅漢果，若此定無間滅已得阿羅漢果，是名無間定。
 If a bhikkhu has practiced samadhi for a long time, he will have attained the fruit of Arahantship. If this samadhi has ceaselessly ceased to exist, he will have attained the fruit of arhatship. This is called uninterrupted concentration.
云何定根？
 How can I establish my roots?
學人離煩惱、聖心入聖道，若堅信堅法，是名定根。
 If a student leaves troubles and enters the holy path with a holy heart, if he firmly believes in the solid Dharma, this is called the root of concentration.
云何定根？
 How can I establish my roots?
學人離煩惱、聖心入聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，若實人觀苦集滅道，未得欲得、未解欲解、未證欲證，修道離煩惱。
 If a student leaves troubles and enters the holy path with a holy heart, if he firmly believes in the solid Dharma and the remaining interests, he will see the faults of his actions and observe the cessation of nirvana. Realize the desire to realize, practice the Tao and escape from troubles.
見學人若須陀洹、斯陀含、阿那含，觀智具足，若智地若觀解脫心，若得[5]四沙門果，若須陀洹果、斯陀含果、阿那含果。
 I see students who are Sotapanna, Stragama, and Anagami, and have sufficient insight knowledge. If they are wise and have a liberated mind, they will obtain [5] the four ascetic fruits. If they are Sotapanna, Stragama, and Anagam, Contains fruit.
無學人阿羅漢，未得聖法欲得，修道觀智具足，若智地若觀解脫心，得阿羅漢果已。
 The unlearned Arhat has not yet obtained the holy Dharma, but he has sufficient knowledge of meditation and insight. If he has the wisdom to observe and liberate his mind, he will have attained the fruit of Arhat.
如實人、如趣人，若心住正住、專住緣住、心一定一樂，不分散不捨。
 As a real person, as an interesting person, if your mind abides in the right way and focuses on the conditions, your heart will definitely be happy and will not be scattered or let go.
心依意、心[6]獨處、定力、定覺、正定，是名定根。
 The mind depends on the mind, the mind [6] is alone, concentration, awareness, and concentration are called the root of concentration.
云何[7]定力？
 Why [7] concentration?
定根是名定力。
 The root of concentration is called concentration.
云何[8]定覺？
 How can you [8] achieve samadhi?
定力是名[＊]定覺。
 Concentration is called [*] concentration.
云何正定？
 Why is it right?
若定善順不逆，是名正定。
 If one is steadfast in what is good and does not go against it, it is called righteous concentration.
云何邪定？
 Why is it so evil?
若定不善不順逆，是名邪定。
 If concentration is not wholesome and unfavorable, it is called wrong concentration.
云何聖定？
 Why is it holy?
若定無漏，是名聖定。
 If there is no leakage in concentration, it is called holy concentration.
云何非聖定？
 Why is it not holy?
若定有漏，是名非聖定。
 If there are leaks in concentration, it is called non-sacred concentration.
云何有漏定？
 Why is there any leakage?
若定有染，是名有漏定。
 If there is contamination in concentration, it is called leakage of concentration.
云何無漏定？
 Why is there no leakage of concentration?
若定無染，是名無漏定。
 If concentration is without stains, it is called concentration without leakage.
云何有染定？
 Why is there dyeing?
若定有求，是名有染定。
 If there is a need for concentration, this is called tainted concentration.
云何無染定？
 Why is there no dye?
若定無求，是名無染定。
 If there is no need for concentration, it is called untainted concentration.
云何有求定？
 Why do you want to seek stability?
若定當取，是名有求定。
 If concentration should be taken, it is called seeking concentration.
云何無求定？
 Why don't you seek stability?
若定非當取，是名無求定。
 If concentration is not taken, it is called concentration without seeking.
云何當取定？
 Why should we decide?
若定有取，是名當取定。
 If there is taking in concentration, it is called taking concentration.
云何非當取定？
 Why should we take concentration?
若定無取，是名非當取定。
 If there is no concentration, then it is called concentration that should not be taken.
云何有取定？
 Why is there any determination?
若定有勝，是名有取定。
 If there is victory in concentration, it is called concentration in taking.
云何無取定？
 Why is there no determination?
若定無勝，是名無取定。
 If there is no victory in concentration, it is called concentration without taking.
云何有勝定？
 How can there be any certainty of victory?
若定有取，是名有勝定。
 If there is attainment in concentration, it is called victorious concentration.
云何無勝定？
 Why is there no victory?
若定不取，是名無勝定。
 If concentration is not taken, it is called unconquerable concentration.
復次若定有餘定勝妙過，是名有勝定。
 Again, if there is a surplus of samadhi, the samādhi will be greater than the wonderful thing. This is called victorious samādhi.
若定無餘定勝妙過，是名無勝定。
 If there is no remaining concentration, it is better than the wonderful thing. This is called concentration without victory.
復次若修定已，如來於一切法無礙知見得，由力尊勝無上正覺，如來十力成就四無所畏，大慈大悲轉於法輪，自在成就，除此定，若餘定，是名有勝定。
 Furthermore, if you have already cultivated concentration, the Tathagata will know and see all dharmas without hindrance, conquer the supreme enlightenment by virtue of his power, achieve the four fearless powers with the ten powers of the Tathagata, turn the wheel of Dharma with great kindness and compassion, and achieve it with ease, in addition to this concentration, if there is any remaining concentration, , it is a well-deserved reputation.
若上所除定，是名無勝定。
 If the concentration above is eliminated, it is called unconquerable concentration.
云何受定？
 How can I be determined?
若定內，是名受定。
 If it is within concentration, it is called receiving concentration.
云何非受定？
 Why is it not subject to concentration?
若定外，是名非受定。
 If it is outside concentration, it is called non-receptive concentration.
云何內定？
 Why is it decided internally?
若定受，是名內定。
 If you are determined to feel it, it is called inner concentration.
云何外定？
 How can the cloud be determined?
若定非受，是名外定。
 If concentration is not feeling, it is called external concentration.
云何有報定？
 Why is there any destiny?
若定報法，是名有報定。
 If the method of retribution is determined, it is called the determination of retribution.
云何無報定？
 Why is there no retribution?
若定報、若非報非報法，是名無報定。
 If there is a definite retribution, if there is no retribution, there is no retribution. This is called no retribution.
云何共凡夫定？
 How can we be together as ordinary people?
若定非凡夫入出、凡夫亦入出，是名共凡夫定。
 If ordinary people enter and exit the state of mind, this is called concentration of common people.
云何不共凡夫定？
 Why not settle down with ordinary people?
若定非凡夫入出，是名不共凡夫定。
 If concentration does not allow ordinary people to enter and exit, this is called concentration that is not the same as ordinary people.
云何非凡夫共定？
 How can it be that the husband and wife are together?
若定凡夫入出、非凡夫亦入出，是名非凡夫共定。
 If ordinary people enter and exit, ordinary people also enter and exit. This is called co-determination of extraordinary people.
云何非凡夫不共定？
 How can it be that husband and wife are not together?
若定凡夫入出、非凡夫不入出，是名非凡夫不共定。
 If ordinary people enter and exit, and extraordinary people do not enter and exit, this is called non-community concentration for ordinary people.
云何共聲聞定？
 Why are the sravakas and sages determined together?
若定非聲聞入出、聲聞亦入出，是名共聲聞定。
 If the samatha is not the sravaka entering and leaving, the sravaka also enters and exits, this is called co-sravaka concentration.
云何不共聲聞定？
 Why not share the sravaka concentration?
若定非聲聞入出、聲聞不入出，是名不共聲聞定。
 If the samadhi does not enter and exit the sravaka, and the sravaka does not enter and exit, this is called non-sravaka concentration.
云何非聲聞共定？
 How can it be that the sravakas and listeners have determined together?
若[1]定聲聞入出？
 What if [1] the sound-hearing enters and exits?
非聲聞亦入出，是名非聲聞共定。
 Non-Sravakas also enter and exit. This is called the common determination of non-Sravakas.
云何非聲聞不共定？
 Why is it that the voice-hearers are not co-determined?
若定聲聞入出、非聲聞不入出，是名非聲聞不共定。
 If the sravaka enters and exits, and the non-sravaka does not enter and exit, this is called non-sravaka and non-concentration.
云何如電定？
 Yun He Ru Dian Ding?
若定少少住少時住。
 If you decide to live for a short time, you will live for a short time.
如電少少住少時住，定亦如是，是名如電定。
 Just as electricity lasts for a short period of time, so does concentration. This is called electric concentration.
云何如金剛定？
 Why is it like vajra concentration?
若定無量無量住無量時住。
 If it is settled, it can abide for an incalculable amount of time.
如金剛無量無量住無量時住，定亦如是，是名如金剛定。
 Just like a vajra, which abides immeasurably for an immeasurable time, the same is true for concentration, which is called vajra concentration.
復次若定修已，[2]漸少煩惱分。
 Again, if you have practiced concentration, [2] your troubles will gradually decrease.
如電從雲中出炤少闇分便速滅，定亦如是，是名如電定。
 Just as electricity emerges from the clouds and is quickly extinguished, so does concentration. This is called electric concentration.
若定修已斷一切煩惱，若麁若微無不斷滅[3]無不斷滅。
 If all troubles have been eradicated through concentration practice, nothing will cease to exist [3] Nothing will cease to exist.
如金剛投於珠石無不破壞摧折，定亦如是，是名如金剛定。
 Just like a diamond thrown into a pearl or stone will be destroyed and broken, the same is true for concentration, which is called Vajra concentration.
復次若修定得須陀洹果、斯陀含果、阿那含果，是名如電定。
 Furthermore, if you practice concentration and obtain Sotapanna, Sthagami, and Anagami, this is called electric concentration.
若修定得阿羅漢果，是名如金剛定。
 If you practice samadhi and obtain the fruit of Arhat, it is called vajra samadhi.
復次若修定得須陀洹果乃至阿羅漢果、辟支佛道，是名如電定。
 Furthermore, if you practice concentration and achieve Sotapanna, Arhat, or Pratyekabuddha path, this is called electric concentration.
若修定若如來所修定，於一切法無礙知見得，由力尊勝無上正覺，如來十力成就四無所畏，大慈大悲轉於法輪，自在成就，是名如金剛定。
 If you practice samadhi as practiced by the Tathagata, you will know and see all dharmas without hindrance. You will conquer the supreme enlightenment by virtue of your power. You will achieve the four fearlessness with the ten powers of the Tathagata. You will turn the wheel of Dharma with great kindness and compassion and achieve it freely. This is called vajra samadhi.
云何不定得定？
 Why can't it be determined?
若定得，不定得、難得、難持，是名不定得定。
 If it is determined, it is not determined, it is rare, and it is difficult to maintain. This is called uncertain attainment.
云何定得定？
 How can it be determined?
若定得，決定得、不難得、易持，是名定得定。
 If it is determined, it is determined, it is not difficult, and it is easy to maintain, this is called being determined.
云何有行難持定？
 Why is it so difficult to hold on to an action?
若定得，不定得、難得、難持，無由力尊自在，不如所欲、不隨所欲、不盡所欲，有行難入出。
 If it is determined, it is not determined, difficult to obtain, hard to maintain, unable to maintain freedom, not as good as what you want, not following what you want, not fulfilling what you want, and there are actions that are difficult to enter and exit.
如船逆水難行，定亦如是，是名有行難持定。
 Just as it is difficult for a boat to move against the current, the same is true for concentration. This is called walking and it is difficult to maintain concentration.
云何無行易持定？
 Why can't it be easy to maintain concentration without doing anything?
若定得，決定得、不難得、易得，由力尊自在，如所欲、隨所欲、盡所欲，無行入出。
 If it is determined, it is determined, it is not difficult, it is easy to obtain, and it is free and easy to do whatever you want, do whatever you want, do whatever you want, and there is no entry or exit.
如船順水易行，定亦如是，是名無行易持定。
 Just like a boat traveling along the current is easy, so is concentration. This is called concentration without movement and easy to hold on to.
云何一分修定？
 How can I practice concentration?
若修定已，想有光明但不見色、若見色不想有光明，是名一分修定。
 If you have already cultivated concentration and want to have light but don't see form, if you see form but don't want to have light, this is called one-point cultivation of concentration.
云何二分修定？
 Why is it necessary to cultivate concentration in two parts?
若修定已，想有光明亦見色，是名二分修定。
 If you have already cultivated concentration, you will see light as well as form. This is called dual concentration cultivation.
復次若修定已，生智但[4]不斷煩惱、若斷煩惱不生智，是名一分修定。
 Furthermore, if you have already cultivated concentration, you will develop wisdom but you will continue to be troubled. If you eliminate the troubles and will not develop wisdom, this is called one-point cultivation of concentration.
若修定已，智生、能斷煩惱，是名二分修定。
 If you have already cultivated concentration, wisdom will arise and you will be able to put an end to your worries. This is called two-part cultivation of concentration.
復次若修定已盡智生、非無生智，是名一分修定。
 Furthermore, if the cultivation of samatha has reached the end of the generation of wisdom and not the non-birth of wisdom, this is called one-point cultivation of samatha.
若修定已，盡智生及無生智，是名二分修定。
 If you have already cultivated concentration, you will be able to see both the arising wisdom and the unborn wisdom. This is called two-part cultivation of concentration.
云何有想定？
 Why do you think so?
若定有境界，是名有想定。
 If there is a state of concentration, it is called concentration.
云何無想定？
 Why don't you have any assumptions?
若定無境界，是名無想定。
 If concentration has no realm, it is called concentration without thoughts.
復次除無想定、滅盡定，若餘定，是名有想定。
 Once again, the concentration of non-perception and the concentration of cessation are eliminated. If there is remaining concentration, this is called concentration of perception.
若無想定、滅盡定，是名無想定。
 If there is no concentration of thoughts and cessation, it is called concentration of no thoughts.
云何如事定？
 How can things be settled?
若法如法、如狀貌、如自性、如隨緣所起、如相入[5]出，是名如事定。
 If the Dharma is like the Dharma, like its appearance, like its own nature, like it arises according to the conditions, and like the appearance [5] coming in and out, it is called the matter-like determination.
云何憶想定？
 Yun Heyi thought about it?
若法如法[6]相、如狀貌、如自性、如隨緣起，若如法相、若非如法相入出，是名憶想定。
 If the dharma is in the form of the dharma [6], in appearance, in its own nature, in the origin of conditions, if it is in the form of the dharma, or if it is not in the form of the dharma, this is called concentration of recollection.
云何離色想定？
 Yunhe Lise Scenario?
若定離色想入、若離色想入定，是名離色想定。
 If concentration is separated from form and thoughts enter, if concentration is separated from form and thoughts enter concentration, this is called separation of form and thought.
云何不離色想定？
 Why don't you leave the color scenario?
若定不離色想入、若不離色想入定，是名不離色想定。
 If concentration is not separated from form and thought, if it is not separated from form and thought, it is called concentration.
復次若定無色界，是名離色想定。
 Again, if you meditate on the formless realm, this is called concentration on separation from form.
若定色界及聖，是名不離色想定。
 If the form realm and the holy are fixed, this is called the concentration of inseparable form.
云何勝入定？
 How can you achieve samadhi?
若八勝入，是名勝入定。
 If the Eight Victories enter, it is a famous place that enters concentration.
云何一切入定？
 How can everything be settled?
若十一切入，是名一切入定。
 If all ten are entered, it is called all entered concentration.
云何有覺定？
 Why is there enlightenment?
若[7]定覺相應，[8]共覺生共住共滅，是名[9]有覺定。
 If [7] concentration and awareness correspond, [8] co-awareness arises, lives and disappears together, this is called [9] having awareness and concentration.
云何無覺定？
 Why don't you have enlightenment?
若定非覺相應，不共覺生不共住不共滅，是名無覺定。
 If concentration does not correspond to awareness, does not arise, live together, or cease to exist together, this is called concentration without awareness.
云何有觀定？
 How can there be concentration?
若定觀相應，[10]共觀生共住共滅，是名有觀定。
 If concentration and contemplation correspond, [10] contemplation of birth, existence, and destruction is called concentration.
云何無觀定？
 Why don't you have concentration?
若定非觀相應，不共觀生不共住不共滅，是名無觀定。
 If concentration is not contemplation of correspondence, not contemplation of birth, existence, and destruction, this is called concentration without contemplation.
云何有喜定？
 How can I be happy?
若定喜相應，共喜生共住共滅，是名有喜定。
 If concentration and joy correspond to each other, and joy arises, lives, and perishes together, this is called concentration of joy.
云何無喜定？
 Why is there no joy?
若定非喜相應，不共喜生不共住不共滅，是名無喜定。
 If concentration does not correspond to joy, does not arise together, does not live together, and does not disappear together, this is called concentration without joy.
云何共味定？
 How can we share the same taste?
若定染[11]污相應，是名共味定。
 If Ding Dye [11] corresponds to pollution, it is called Ding Ding.
云何共捨定？
 How can we give up concentration together?
若定不苦不樂受相應，是名共捨定。
 If the concentration is neither painful nor pleasant, it is called the concentration of total equanimity.
云何忍相應定？
 How can I bear to be determined accordingly?
若定忍共生共住共滅，是名忍相應定。
 If concentration and endurance coexist, exist, and perish together, this is called endurance and corresponding concentration.
云何非忍相應定？
 Why can't I endure the corresponding concentration?
若定非忍共生共住共滅，是名非忍相應定。
 If concentration without endurance coexists, lives, and perishes, it is called concentration without endurance.
云何智相應定？
 Why is the wisdom corresponding?
若定共智生共住共滅，是名智相應定。
 If samadhi co-wisdom arises, lives, and dies together, this is called wisdom-corresponding concentration.
云何非智相應定？
 Why is it not a wise and corresponding decision?
若定非智共生共住共滅，是名非智相應定。
 If concentration does not coexist, exist, and perish together with wisdom, it is called concentration without wisdom.
云何忍始定？
 How can I bear to be determined?
若定聖無漏，堅信堅法所修，是名忍始定。
 If there is no leakage in the sage of concentration, and if you firmly believe in the firm method and cultivate it, this is called endurance and concentration.
云何智始定？
 Where does wisdom begin?
若定聖無漏見道人所修，是名智始定。
 If the sage has no leakage and can see the Taoist practice, this is called the beginning of wisdom.
云何欲終定？
 Why do you want to finalize it?
若定最後識相應，是名欲終定。
 If concentration finally corresponds to consciousness, this is called the final concentration of desire.
云何始生定？
 When did Yun get samadhi?
若定初識相應，是名始生定。
 If the initial awareness of concentration corresponds to it, it is called the beginning of concentration.
云何善定？
 Why is it so good?
若定修，是名善定。
 If you practice concentration, it is called good concentration.
云何不善定？
 Why not be good at concentration?
若定斷，是名不善定。
 If it is determined, it is called bad concentration.
云何無記定？
 Why don't you remember it?
若定受非報非報法，是名無記定。
 If you are determined to receive neither retribution nor retribution, this is called unrecorded concentration.
云何學定？
 How can I learn to be determined?
若定聖非無學，是名學定。
 If the sage is not without learning, it is called learning concentration.
云何無學定？
 Why don't you learn concentration?
若定聖非學，是名[1]無學定。
 If Ding Sheng is not a scholar, this is called [1] Ding without learning.
云何非學非無學定？
 Why is it neither learning nor samadhi without learning?
若定非聖，是名非學非無學定。
 If concentration is not sage, it is called concentration without learning or without learning.
云何報定？
 How can I declare it?
若定受、若定善報，是名報定。
 If you are determined to receive, if you are determined to receive good rewards, this is called concentration of retribution.
云何報法定？
 Why should I report it to the law?
若定有報，是名報法定。
 If there is a retribution, it is legal to repay the name.
云何非報非報法定？
 Why should I report it or not report it according to the law?
若定無記非我分攝，是名非報非報法定。
 If there is no record of not being taken by me, this is called non-retribution and non-retribution.
云何見斷定？
 How can I judge?
若定不善非思惟斷，是名見斷定。
 If the determination of unwholesomeness is not done by thinking, it is called the determination of views.
云何思惟斷定？
 Why think and judge?
若定不善非見斷，是名思惟斷定。
 If you are determined to be unwholesome, it is not a judgment. This is called contemplation and judgment.
云何非見斷非思惟斷定？
 Why is it not judgment based on seeing and thinking?
若定善、無記無，名非見斷非思惟斷定。
 If the mind is good and has no memory, it is not called judgment and judgment, but it is not thought and judgment.
云何見斷因定？
 How can we see the cause of judgment?
若定見斷、若見斷法報，是名見斷因定。
 If the concentration is judged, if the view is judged, and if the law is judged, it is called the cause of concentration.
云何思惟斷因定？
 How can one think and judge the cause?
若定思惟斷、若思惟斷法報，是名思惟斷因定。
 If you think about it, you will judge it; if you think about it, you will judge the retribution of the law. This is called concentration on the cause of thinking.
云何非見斷非思惟斷因定？
 Why is it not possible to judge by seeing and not by thinking?
若定善、若善法報、若非報非報法，是名非見斷非思惟斷因定。
 If it is determined to be good, if it is a good reward, if it is not a reward, it is not a reward, this is called non-viewing and non-thinking judgment.
云何下定？
 Why make a decision?
若定不善，是名下定。
 If concentration is not good, it is called concentration.
云何中定？
 Why is it determined?
若定無記，是名中定。
 If there is no memory of concentration, it is called concentration.
云何上定？
 Why is it determined?
若定善，是名上定。
 If concentration is good, it is called concentration.
復次若定不善、無記，是名下定。
 If concentration is not good and has no memory, it is called concentration.
若定非聖善，是名中定。
 If concentration is not holy and good, it is called concentration in the middle.
若定聖無漏，是名上定。
 If there is no leakage in the sage, it is called superior concentration.
云何麁定？
 Yunhe Jiding?
若定欲界繫，是名麁定。
 If the realm of desire is concentrated, it is called concentration.
云何細定？
 How can this be determined?
若定色界繫、若不繫，是名細定。
 If the form boundary is connected, or if it is not connected, it is called fine concentration.
云何微定？
 How can I decide?
若定無色界繫，是名微定。
 If the formless realm is concentrated, it is called micro concentration.
復次若定欲界繫、色界繫，是名麁定。
 Furthermore, if you meditate on the desire realm and the color realm, this is called concentration.
若定空處繫、識處繫、不用處繫、若不繫，是名細定。
 If the place of concentration is empty, the place of awareness, the place where it is not used, if it is not connected, this is called fine concentration.
若定非想非非想處繫，是名微定。
 If concentration is neither thought nor non-thought, it is called micro concentration.
復次若定欲界繫、色界繫、空處繫、識處繫、不用處繫，是名麁定。
 Furthermore, if you meditate on the realm of desire, the realm of form, the realm of emptiness, the realm of consciousness, and the realm of no use, this is called concentration.
若定不繫，是名細定。
 If concentration is not tied, it is called fine concentration.
若定非想非非想處繫，是名微定。
 If concentration is neither thought nor non-thought, it is called micro concentration.
云何有覺有觀定、無覺有觀定、無覺無觀定、空定無相定無作定，如道品三[2]支道中廣說。
 How can there be awareness with contemplation concentration, non-awareness with contemplation concentration, non-awareness with contemplation concentration, non-awareness without contemplation concentration, empty concentration without form concentration without action concentration, as it is widely said in the third branch of the Tao Pin [2].
云何三願得定？
 How can the three wishes be fulfilled?
若願果得定、若願得定、若寂靜願得定。
 If you wish to achieve concentration, if you wish to achieve concentration, if you wish to achieve tranquility, you may achieve concentration.
若比丘得一二定、若空無相無作定，比丘如是思惟：
 If a bhikkhu achieves one or two concentration, if there is no form and no concentration, then the bhikkhu thinks like this:
我應親近多修學此定，願欲得四沙門果故。
 I should get close to you and practice this concentration more, hoping to achieve the fruition of the four ascetics.
比丘定親近多修學，願欲得四沙門果故。
 Bhikkhus must be close to each other and practice more, hoping to achieve the fruit of the four ascetics.
比丘定親[3]近修學。
 Bhikkhu gets engaged [3] and studies recently.
願得四沙門果，若如是得定，是名願果得定。
 If you wish to obtain the fruit of the four ascetics, if you achieve concentration in this way, it is called the fruit of wishing to attain concentration.
若比丘懃進行，或有欲無欲、有進無進，比丘如是思惟：
 If a bhikkhu works diligently, he may have desires but not desires, and progress but no progress, the bhikkhu will think like this:
我應修此欲及進親近多修學。
 I should cultivate this desire and practice more and more.
比丘欲及進親近多修學，應懃進定心。
 If a bhikkhu wishes to practice more and more closely, he should diligently advance and calm his mind.
若如是得定，是名願得定。
 If you achieve concentration in this way, it is called aspiration to attain concentration.
若比丘得一二定、不得定難得難持，比丘如是思惟：
 If a bhikkhu has attained one or two levels of concentration, but it is difficult and difficult to maintain concentration without it, the bhikkhu will think like this:
我應親近多修學此定，令我得由力尊自在。
 I should get close to you and practice this concentration more often, so that I can be free and at ease.
比丘定親近多修學，令我得由力尊自在。
 The bhikkhu will be close to you and practice more, so that I can be at ease with my strength.
若如是得定，是名[4]不寂靜願得定。
 If concentration is achieved in this way, it is called [4] the wish to attain concentration without tranquility.
是名三願得定。
 This is called the Three Vows.
云何非三願得定？
 Why can't the three wishes be settled?
不[5]得果得定、不願得定、不寂靜願得定。
 If you don’t [5] get the result, you’ll get concentration, if you don’t want to get concentration, if you don’t want to be still, you’ll get concentration.
若比丘得一二定、若空無相無作定，比丘不如是思惟：
 If a bhikkhu has attained one or two concentration, if it is empty, formless and has no concentration, then the bhikkhu might as well think like this:
我應親近多修學此定，不願欲得四沙門果故。
 I should practice this concentration closely and not want to achieve the four ascetic states.
比丘定親近多修學，不願欲得沙門果故。
 A monk must be close to him and practice more, and he does not want to achieve the fruit of a recluse.
比丘定親近多修學已，得沙門果。
 The bhikkhu must be close to him and practice more, and he will obtain the fruit of recluseship.
若如是得定，是名不願果得定。
 If you achieve concentration in this way, it is called concentration without the fruit of unwillingness.
若比丘懃進行，或有欲無欲、有進無進，比丘不如是思惟：
 If a bhikkhu works diligently, but may have desires but not desires, and progress but no progress, the bhikkhu might as well think like this:
我應修欲及進親近多修學。
 I should practice desire and progress and learn more.
比丘欲及進親近多修學，應懃進定心。
 If a bhikkhu wishes to practice more and more closely, he should diligently advance and calm his mind.
若如是得定，是名不願得定。
 If it is achieved in this way, it is called unwilling to achieve concentration.
若比丘[6]近得一二定，不[7]定得難得難持，比丘不如是思惟：
 If the bhikkhu [6] is close enough to obtain one or two samadhis, but if [7] the samadhi is not so difficult to maintain, it is better for the bhikkhu to think like this:
我應親近多修學此定，令我得定由力尊自在。
 I should get close to him and practice this concentration more, so that I can achieve concentration with strength and ease.
比丘定親近多修學，令我得定由力尊自在。
 Being close to the bhikkhu and practicing more makes me gain concentration, strength, respect and ease.
若如是得定，是名不寂靜願得定。
 If you achieve concentration in this way, it is called the attainment of concentration without tranquility.
是名非三願得定。
 This name is not determined by the three wishes.
云何內身觀內身定？
 How can you meditate on the inner body and concentrate on the inner body?
若比丘一切內四大色身攝法、若一處內四大色身攝法，觀無常苦空無我，得定心住正住，是名內身觀內身定。
 If a bhikkhu is aware of the four major forms of body in his body, or if he is aware of the four major forms of matter in one place, he can contemplate impermanence, suffering, emptiness, and selflessness, and he can stay calm and abiding. This is called contemplation of the inner body.
云何外身觀外身定？
 How can one observe the external body and remain calm?
若比丘一切外四大色身攝法、若一處外四大色身攝法，觀無常苦空無我，得定心住正住，是名外身觀外身定。
 If a bhikkhu takes in the four external body phenomena, or if he takes in the four external body phenomena in one place, he can observe the impermanence, suffering, emptiness, and selflessness, and he can stay calm and abiding. This is called contemplation of the external body.
云何內外身觀內外身定？
 How can the inner and outer bodies be meditated upon and the inner and outer bodies are concentrated?
若比丘一切內外四大色身攝法、若一處內外四大色身攝法，觀無常苦空無我，得定心住正住，是名內外身觀內外身定。
 If a bhikkhu takes in the four major forms of body, both inside and outside, or if he takes in the four major forms of body in one place, he can observe impermanence, suffering, emptiness, and selflessness, and he can stay calm and abiding. This is called contemplation of the inner and outer body.
云何內受觀內受定？
 Why is inner feeling contemplative and inner feeling concentrated?
若比丘一切內受、若一處內受，觀無常苦空無我，得定心住正住，是名內受觀內受定。
 If a bhikkhu experiences all inner feelings or one place of inner feeling, he can contemplate the suffering of impermanence, emptiness and selflessness, and be able to stay calm and abiding, this is called inner feeling, contemplating inner feeling.
云何外受觀外受定？
 How can we observe external feeling and concentrate on it?
若比丘一切外受、若一處外受，觀無常苦空無我，得定心住正住，是名外受觀外受定。
 If a bhikkhu observes all external feelings or one place of external feelings, he observes the suffering of impermanence, emptiness, and selflessness, and can stay calm and upright, this is called the concentration of external feelings and contemplation of external feelings.
云何內外受觀內外受定？
 Why should we observe inner and outer feelings and contemplate inner and outer feelings?
若比丘一切內外受、若一處內外受，觀無常苦空無我，得定心住正住，是名內外受觀內外受定。
 If a bhikkhu experiences all internal and external feelings, if he feels one place of internal and external feelings, he contemplates the suffering of impermanence, emptiness, and selflessness, and can stay calm and abiding, this is called the concentration of inner and outer feelings, contemplation of internal and external feelings.
云何內心觀內心定？
 Why do you think about inner concentration?
若比丘一切內心、若一處內心，觀無常苦空無我，得定心住正住，是名內心觀內心定。
 If a bhikkhu contemplates impermanence, suffering, emptiness, and no self in all his or her inner mind, he can stay calm and abiding. This is called inner mind concentration.
云何外心觀外心定？
 Why is the mind outside looking at the outside and the mind calm?
若比丘一切外心、若一處外心，觀無常苦空無我，得定心住正住，是名外心觀外心定。
 If a bhikkhu has no external mind or any external mind, he can observe the suffering of impermanence, emptiness and selflessness, and he can stay calm and upright. This is called the concentration of the external mind.
云何內外心觀內外心定？
 How can the inner and outer mind be focused on the inner and outer mind?
若比丘一切內外心、若一處內外心，觀無常苦空無我，得定心住正住，是名內外心觀內外心定。
 If a bhikkhu contemplates all the inner and outer minds, or any one inner and outer mind, and contemplates the suffering of impermanence, emptiness, and selflessness, he will be able to stay calm and abiding. This is called contemplation of the inner and outer minds.
云何內法觀內法定？
 How can the inner Dharma concept be legal?
若比丘除四大色身攝法，及受心餘一切內法、若一處內法，觀無常苦空無我，得定心住正住，是名內法觀內法定。
 If a bhikkhu eliminates the four major physical phenomena and receives all the remaining internal phenomena in the mind, if he observes impermanence, suffering, emptiness, and selflessness in one place, he can stay calm and abiding. This is called contemplating internal laws.
云何外法觀外法定？
 Why does the law appear outside the law?
若比丘除四大色身攝法？
 What if a bhikkhu eliminates the four major physical phenomena?
及受心餘一切外法、若一處外法，觀無常苦空無我，得定心住正住，是名外法觀外法定。
 As well as receiving all the external dharmas in the mind, if there is one external dharma, observing the impermanence, suffering, emptiness and selflessness, you can stay calm and upright. This is called observing the external dharmas.
云何內外法觀內外法定？
 How can the internal and external Dharma concepts be regarded as internal and external laws?
若比丘除四大色身攝法，及受心餘一切內外法、若一處內外法，觀無常苦空無我，得定心住正住，是名內外法觀內外法定。
 If a bhikkhu eliminates the four major physical phenomena and receives all the internal and external dharma in the mind, if he observes the internal and external dharma in one place, he can observe the impermanence, suffering, emptiness and selflessness, and can stay in the right mind, this is called observing the internal and external dharma.
云何內境界定？
 How is the inner boundary defined?
思惟內法若定生，是名內境界定。
 If contemplation of inner law arises, it is called the definition of inner realm.
云何外境界定？
 How to define the external environment?
思惟外法若定生，是名外境界定。
 If you think about the external dharma, it is called the definition of the external environment.
云何內外境界定？
 How can we define internal and external boundaries?
[1]若思惟內外法若定生，是名內外境界定。
 [1] If you think about the internal and external laws, it is called the definition of internal and external situations.
云何眾生境界定？
 How is the realm of sentient beings defined?
無眾生境界定。
 There is no definition of the realm of sentient beings.
復次若以慈悲喜捨思惟眾生，若生定，是名眾生境界定。
 Again, if you think about all living beings with compassion, joy and equanimity, if concentration arises, this is called the definition of the state of all living beings.
云何色境界定？
 How to define the color realm?
思惟色法若定生，是名色境界定。
 If the thought of materiality arises in concentration, it is the definition of the name and material realm.
云何無色境界定？
 How can the colorless realm be defined?
思惟無色法若定生，是名無色境界定。
 If you meditate on the formless dharma, it is called the definition of the formless state.
云何眾生境界定？
 How is the realm of sentient beings defined?
如上說。
 As stated above.
云何有為境界定？
 How can we define the realm?
思惟有為法若定生，是名有為境界定。
 If you think about the conditioned dharma, it is called the definition of conditioned state.
云何無為境界定？
 Why is the realm of inaction defined?
思惟無為法若定生，是名無為境界定。
 If you think about the inaction, if it arises, it is called the definition of the state of inaction.
云何眾生境界定？
 How is the realm of sentient beings defined?
如上說。
 As stated above.
云何法境界定？
 How is the legal realm defined?
思惟法若定生，是名法境界定。
 If you think about the Dharma, it is called the definition of the Dharma realm.
云何無境界定？
 Why is there no boundary to define?
無無境界定。
 There is no boundless definition.
復次思惟過去未來法若定生，是名無境界[2]定。
 If you think about the past and future dharmas again and again, if concentration arises, this is called concentration without realm [2].
云何少定？
 Yun He Shaoding?
若定少少住、少間住，是名少定。
 If you are determined to live in a small amount of time and in a few rooms, this is called Shao Ding.
云何中定？
 Why is it determined?
若定中中住、中間住，是名中定。
 If you dwell in concentration, dwell in the middle, it is called concentration in the middle.
云何無量定？
 Why is there immeasurable concentration?
若定無量無量住、無量間住，是名無量定。
 If concentration abides immeasurably and in immeasurable time, it is called immeasurable concentration.
復次若定少住、少軟、少境界，是名少定。
 Again, if the concentration is less abiding, less soft, and less state-like, it is called less concentration.
若定中住、中軟、中境界，是名中定。
 If the concentration is in the middle, in the softness, in the middle state, it is called the middle concentration.
若定無量住、無量勝、無量境界，是名無量定。
 If you are able to meditate on immeasurable abiding, immeasurable victory, and immeasurable state, this is called immeasurable concentration.
云何少境界定？
 How is Shaojing defined?
若定緣一眾生、一法、一行故生，除如來及涅槃，是名少境界定。
 If one living being, one Dharma, and one action arise because of the determination, except for the Tathagata and Nirvana, this is called the definition of a small state.
云何中境界定？
 How to define the middle realm?
若定緣有量眾生、有量法故生，除如來及涅槃，是名中境界定。
 If there are a certain number of living beings and a certain amount of Dharma due to the conditions of concentration, except for the Tathagata and Nirvana, this is called the definition of the middle state.
云何無量境界定？
 How can the boundless realm be defined?
若定緣無量眾生、無量法如來及涅槃故生，是名無量境界定。
 If there are boundless living beings, boundless Dharma Tathagata, and Nirvana, this is called boundless realm.
云何少定少境界？
 How can Shao Shao determine Shao Shao's realm?
若定緣少住少軟一眾生、一法、一行故生，除如來及涅槃，是名少定少境界。
 If the condition of concentration is less and less, and only one living being, one dharma, and one action are born, except for the Tathagata and Nirvana, this is called the state of little concentration.
云何少定中境界？
 Yun He Shao Dingzhong realm?
若定緣少住少軟有量眾生、有量[3]法故生，除如來及涅槃，是名少定中境界。
 If the condition of concentration is little, there are few soft and limited sentient beings, and there are countless [3] dharmas, except for the Tathagata and Nirvana, this is called the state of little concentration.
云何少定無量境界？
 How can I achieve the immeasurable state?
若定緣少住少軟無量眾生、無量法、如來及涅槃故生，是名少定無量境界。
 If the condition of samadhi abides in the realm of immeasurable sentient beings, immeasurable dharma, Tathagata, and Nirvana, it is called the state of samadhi without limit.
云何中定少境界？
 How can you reach the realm of Dingshao?
若定緣中住中軟一眾生、一法、一行故生，除如來及涅槃，是名中定少境界。
 If one sentient being, one dharma, and one action are born in the condition of concentration, except for the Tathagata and Nirvana, this is called the state of little concentration.
云何中定中境界？
 How can you reach the state of concentration?
若定緣中住中軟有量眾生、有量法故生，除如來及涅槃，是名中定中境界。
 If there are soft and measurable sentient beings and measurable dharmas living in the condition of concentration, except for the Tathagata and Nirvana, this is called the state of concentration.
云何中定無量境界？
 How can one reach the immeasurable realm?
若定緣中住中軟無量眾生、無量法、如來及涅槃故生，是名中定無量境界。
 If there are countless sentient beings, immeasurable Dharmas, Tathagata and Nirvana living in the state of concentration, this is called the state of immeasurable concentration.
云何無量定少境界？
 Why is there such a realm of immeasurable and small amounts?
若定緣無量住、無量勝、一眾生一法一行，除如來及涅槃，是名無量定少境界。
 If the condition of concentration is immeasurable, there is immeasurable victory, one sentient being, one dharma, and one behavior, except for the Tathagata and Nirvana, this is called the realm of immeasurable concentration.
云何無量定中境界？
 Why is there such a state of immeasurable concentration?
若定緣無量住、無量勝、有量眾生有量法故，除如來及涅槃，是名無量定中境界。
 If the condition of concentration is immeasurable, there is immeasurable victory, there are countless sentient beings and there are immeasurable Dharma, except for the Tathagata and Nirvana, this is called the state of immeasurable concentration.
云何無量定無量境界？
 Why is there an infinite state of concentration?
若定緣無量住無量勝、無量眾生無量法、如來及涅槃，是名無量定無量境界。
 If the conditions for concentration are immeasurable, there are immeasurable victories, countless sentient beings, immeasurable Dharmas, the Tathagata, and Nirvana, this is called the immeasurable state of concentration.
云何少住定？
 Yun He Shao lives in Ding?
若定少間住，如彈指頃或多，非如[4]搆牛頃或多，是名少住定。
 If you dwell in a small amount of time, it will be like a snap of the fingers or more, not like [4] Gou Niuqing or more, this is called a small amount of concentration.
云何中住定？
 Where can I stay in concentration?
若定中間住，如搆牛頃或多，非七日或多，是名中住定。
 If you dwell in the middle of concentration, it is like a cow-qing or more, not seven days or more. This is called staying in concentration.
云何無量住定？
 Why is it so immeasurable to stay calm?
若定無量間住，七日或多，是名無量住定。
 If you dwell in samadhi for an immeasurable period of time, seven days or more, this is called immeasurable samādhi.
云何少定少住？
 Why should Shao Shao stay for a long time?
若定少境界、少軟，若少間住，如彈指頃或多，非如搆牛頃或多，是名少定少住。
 If the state of concentration is less, the state is less soft, if the state of concentration is less, if it is less time, it is like a snap of a finger or more, not like an ox's time or more, this is called less concentration and less abiding.
云何少定中住？
 How can I live in peace?
若定少境界、少軟，若中間住，如搆牛頃或多，非七日或多，是名少定中住。
 If the state of concentration is less, the state is less soft, and if one dwells in the middle, it is like a cow's cubits or more, not seven days or more, this is called the residence of less concentration in the middle.
云何少定無量住？
 Why is it that Shao Shaoding is boundless?
若定少境界、少軟，若無量間住，七日或多，是名少定無量住。
 If it is a little state of concentration, a little soft, and if it stays for an infinite period of time, seven days or more, it is called a little concentration of infinite abiding.
云何中定少住？
 How can I stay in Zhongding for a long time?
若定中境界中軟，若少間住，彈指頃或多，非如搆牛頃或多，是名中定少住。
 If the state of concentration is soft, if it stays for a short period of time, it may be more than a moment of fingering, but it is not as long as a cow's breath or more, it is called a short stay of concentration in the middle.
云何中定中住？
 How can I stay in the center of concentration?
若定中境界中軟，若中間住，如搆牛頃或多，非七日或多，是名中定中住。
 If the state of concentration is soft, if the state of concentration is in the middle, it is like a qing or more, not seven days or more, it is called staying in concentration.
云何中定無量住？
 Where can I live in infinite concentration?
若[5]定中境界中軟，若無量間住，七日或多，是名中定無量住。
 If [5] the state of concentration is soft, and if one dwells for an immeasurable period of time, seven days or more, this is called abiding in immeasurable concentration.
云何無量定少住？
 Why can't one live in immeasurable concentration?
若定無量境界無量勝，若少間住，如彈指頃或多，非如搆牛頃或多，是名無量定少住。
 If you are in the immeasurable state of concentration and have immeasurable victory, if you dwell in it for a short period of time, it will be as long as a snap of your fingers, but not as long as an oxen or more. This is called abiding in immeasurable concentration for a short period of time.
云何無量定中住？
 How can you live in immeasurable concentration?
若定無量境界無量勝，少間住，如搆牛頃或多，非七日或多，是名無量定中住。
 If one dwells in the immeasurable state of immeasurable victory and dwells in it for a short period of time, as long as an ox-cube or more, but not for seven days or more, this is called abiding in immeasurable concentration.
云何無量定無量住？
 Why is there infinite concentration and infinite abiding?
若定無量境界無[6]量勝，無[7]量間住，七日或多，是名無量定無量住。
 If there is no [6] immeasurable victory in the immeasurable state of concentration, and there is no [7] immeasurable duration of residence, seven days or more, this is called immeasurable concentration and immeasurable abiding.
云何過去定？
 How can it be settled in the past?
若定生已滅，是名過去定。
 If the birth of concentration has ceased, this is called past concentration.
云何未來定？
 How is the future determined?
若定未生未出，是名未來定。
 If concentration is not yet born, it is called future concentration.
云何現在定？
 Why should we decide now?
若定生未滅，是名現在定。
 If concentration arises but is not destroyed, it is called present concentration.
云何過去境界定？
 How can it be defined by context?
思惟過去法若定生，是名過去境界定。
 If you think about the past, if the Dharma is settled, it is called the definition of past circumstances.
云何未來境界定？
 How can we define the future realm?
思惟未來法若定，生是名未來境界定。
 If thinking about the future is determined, life is called the definition of the future.
云何現在境界定？
 Why is the current situation defined?
思惟現在法若定生，是名現在境界定。
 If you think about the present dharma, it is called the definition of the present state.
云何非過去非未來非現在境界定？
 Why is it not defined by the past, the future, and the present?
思惟非過去非未來非現在法若定生，是名非過去非未來非現在境界定。
 Thinking about the non-past, non-future, and non-present Dharma, if it arises, is called the definition of the non-past, non-future, and non-present state.
云何欲界繫定？
 Why do you want to set boundaries?
若定欲漏有漏，是名欲界繫定。
 If there are leaks in concentration and desire, it is called concentration in the realm of desire.
云何色界繫定？
 Why is the color boundary system determined?
若定色漏有漏，是名色界繫定。
 If there is leakage in concentration and color, it means concentration in the realm of name and form.
云何無色界繫定？
 Why is the colorless realm determined?
若定無色漏有漏，是[1]名無色[2]界繫定。
 If there is leakage in the formless concentration, it is [1] called colorless [2] bounded concentration.
云何不繫定？
 Why not tie the cloud?
若定聖無漏，是名不繫定。
 If there is no leakage in the sage of concentration, this name is not related to concentration.
云何作定非離？
 Why is it that determination is not separation?
若定非聖有報，是名作定非離。
 If concentration is not holy, there will be retribution. This is called concentration and non-living.
云何離定非作？
 Why is it so far away from determination and non-composition?
若定聖有報能斷煩惱，是名離定非作。
 If the sage of concentration has retribution and can cut off troubles, this is called leaving concentration and not doing it.
云何作離定？
 Why do you mean leaving concentration?
無一定若作若離。
 There is no certain way to do things or to leave.
若作定非離、若離定非作，是名作離定。
 If concentration is done, it is not separation, and if concentration is separated, it is not doing. This is called concentration without concentration.
云何非作非離定？
 Why is it neither doing anything nor leaving concentration?
除作離定，若餘定，是名非作非離定。
 In addition to doing and leaving concentration, if there is still concentration, this is called non-conducting and non-concentration.
復次作定非離，若定欲界有報，是名作定非離。
 Repeatedly practicing concentration without separation, if there is a reward for concentration in the desire realm, this is called concentration without separation.
若定聖有報能斷煩惱，是名離定非作。
 If the sage of concentration has retribution and can cut off troubles, this is called leaving concentration and not doing it.
若修定斷欲界煩惱，受色無色界有，是名作離定。
 If you practice concentration to eliminate the troubles in the desire realm and experience the existence of the formless realm, this is called samadhi.
若定無報，若定聖有報非斷煩惱，是名非作非離定。
 If there is no retribution for concentration, if there is retribution for the sage, it is not the end of troubles, this is called non-action and non-departure concentration.
取定非出、出定非取、出取定、非取非出定，有染定非離染、離染定非有染、有染離染定、非有染非離染定。
 Taking concentration is not coming out, leaving concentration is not taking out, taking out concentration is not taking out concentration, being dyed is not leaving dye, leaving dyeing is not dyeing, being dyed is not leaving dyeing, and not being dyed is not leaving dyeing.
有[3]扼定非離扼、離扼定非有扼、有扼離扼定、非有扼[4]非離扼定，亦如是。
 You [3] are not separated from the restraint, and are not separated from the restraint.
云何智果定非斷果？
 Why is wisdom and fruit not decisive?
若修定生智，非能斷煩惱，是名智果定非斷果。
 If you cultivate concentration to generate wisdom, it will not be able to eliminate troubles. This is called the fruit of wisdom, concentration, and the result that will not eliminate it.
云何斷果定非智果？
 Why is decisiveness not the fruit of wisdom?
若修定斷煩惱，不生智，是名斷果定非智果。
 If you practice samadhi and resolve defilements, wisdom will not arise. This is called the fruit of samadhi and samadhi, which is not the fruit of wisdom.
云何智果斷果定？
 Yun Hezhi is decisive and decisive?
無一定若智果若斷果。
 There is no certain wisdom or decisiveness.
若智果定非斷果、若斷果定非智果，是名智果斷果定。
 If there is wisdom and decisiveness, it is not the decisiveness. If there is decisiveness, it is not the wisdom. This is called wisdom, decisiveness and determination.
云何非智果非斷果定？
 Why is it not wisdom and decisiveness?
除智果斷果定，若餘定，是名非智果非斷果定。
 In addition to wisdom and decisiveness, if there is still concentration, it is called non-wisdom and decisiveness.
復次智果定非斷果，若修定得非聖五通，或一或二，是名智果定非斷果。
 Furthermore, the fruit of wisdom is not decisive, and if one obtains non-holy five powers, one or two, by practicing concentration, it is called the fruit of wisdom, which is not decisive.
若修定得斯陀含果，是名斷果定非智果。
 If you cultivate concentration and obtain the fruit of Situohan, it is called the fruit of decisive concentration, not the fruit of wisdom.
若修定得須陀洹果、阿那含果、阿羅漢果，是名智果斷果定。
 If you practice concentration and obtain the fruit of Sotapanna, Anagami, or Arahat, it is called wisdom, decisiveness, and concentration.
若定無報、若定有報，非生智、非能斷煩惱，是名非智果非斷果定。
 If there is no retribution for concentration, and if there is retribution for concentration, then wisdom will not arise, and it will not be able to eliminate troubles. This is called concentration that does not result in wisdom and does not resolve.
智果定非得果定、得果定非智果、智果得果定、非智果非得果定，亦如是。
 The fruit of wisdom is not the fruit of concentration. The fruit of wisdom is not the fruit of wisdom. The fruit of wisdom is the fruit of concentration. The fruit of wisdom is not the fruit of concentration. The same is true.
云何盡定非覺？
 How can it be that there is complete non-enlightenment?
若修定斷煩惱，不生智，是名盡定非覺。
 If you practice concentration to eliminate troubles and do not develop wisdom, this is called complete concentration and non-enlightenment.
云何覺定非盡？
 Why do you think your concentration is not complete?
若修定生智，不斷煩惱，是名覺定非盡。
 If you practice concentration to generate wisdom and are constantly troubled, this is called enlightened concentration that is not exhausted.
云何盡覺定？
 How can I achieve enlightenment?
無一定若盡若覺。
 There is no guarantee that everything will be complete and enlightened.
若盡定非覺、若覺定非盡，是名盡覺定。
 If the complete concentration is not enlightenment, if the awakened concentration is not complete, this is called the complete enlightenment concentration.
云何非盡非覺定？
 Why is it not completely enlightened?
除盡覺定，若餘定，是名非盡非覺定。
 In addition to complete enlightenment concentration, if there is remaining concentration, this is called non-exhaustion and non-awakening concentration.
復次若修定得斯陀含果，是名盡定非覺。
 Furthermore, if you practice concentration and achieve the fruit of Situohan, this is called complete concentration and non-enlightenment.
若修定得非聖五通，或一或二，是名覺定非盡。
 If you achieve non-sacred five powers, one or two, by practicing concentration, it is called enlightened concentration that is not complete.
若修定得須陀洹果、阿那含果、阿羅漢果，是名盡覺定。
 If you practice concentration and obtain the fruit of Sotapanna, Anagami, or Arahant, this is called complete enlightened concentration.
若定非報、若定有報，非能斷煩惱、非生智，是名非盡非覺定。
 If concentration is not retribution, if concentration has retribution, it cannot eliminate afflictions and cannot generate wisdom. This is called non-exhaustion and non-awakening concentration.
射定非解、[5]解定非射、射解定、非射解定，亦如是。
 Shooting is not a solution, [5] solution is not a shooting, shooting is a solution, non-shooting is a solution, the same is true.
云何退分定？
 Why retreat from the division?
若定不善，是名退分定。
 If concentration is not good, it is called retreat from concentration.
云何住分定？
 Where can I live in Fending?
若定無記，是名住分定。
 If there is no record of Ding, it is called Ding Ding.
云何增長分[6]定？
 Why is the growth rate [6] determined?
[7]若定非聖、善，是名增長分定。
 [7] If concentration is not holy or good, it is called increasing concentration.
云何射分定？
 Why is it determined?
若定聖、有報、能斷煩惱，是名射分定。
 If the concentration is holy, there will be rewards, and it can end the troubles, this is the concentration of the name and shooting.
復次若修定，退、非聖善法、非住、不增長，是名退分定。
 If you practice concentration again and retreat, it is not a holy and good dharma, it does not persist, and it does not grow. This is called retreat of concentration.
若修定，非聖善法、住、不退、不增長，是名住分定。
 If you practice concentration, it is not a holy and good law that persists, does not retreat, and does not increase. This is called staying in concentration.
若定共射相應，是名射分定。
 If concentration co-reflects and corresponds, it is name-rejection concentration.
云何退分定非住分？
 Why is it that retreating points are definitely not living points?
若定有退非住，是名退分定非住分。
 If there is retreat and non-dwelling in samadhi, this is called retreat and samadhi.
云何住分定非退分？
 Why is it that living points are definitely not retreating points?
若定住非有退，是名住分定非退分。
 If there is no retreat when there is concentration and abiding, it is called the part of concentration and non-regression.
云何退分住分定？
 Why do you want to withdraw from the division and live in division?
無一定退分住分。
 There is no guarantee that points will be refunded or retained.
若退分非住分、若住分非退分，是名退分住分定。
 If the retreating point is not the staying point, and if the staying point is not the retreating point, this is called the retreating point and the staying point.
云何非退分非住分定？
 How can it be that it is neither retreating from the points nor staying in the points?
除退分住分定，若餘定，是名非退分非住分定。
 Except for the concentration of retreat and abiding, if there is still concentration, it is called non-retreating and non-dwelling concentration.
云何退分定非增長分？
 Why is the withdrawal of points not necessarily the increase of points?
若定有退非增長，是名退分定非增長分。
 If there is definitely a retreat but not an increase, it is called a retreat of points but not an increase of points.
云何增長分定非退分？
 How can an increase in points not necessarily a decrease in points?
若定增長非退，是名增長分定非退分。
 If it is determined that growth is not retreating, it is called growth points and definite non-regression points.
云何退分增長分定？
 How can the points be withdrawn and the points increased?
無一定退分增長分。
 There is no certain loss of points or increases in points.
若退分非增長分、若增長分非退分，是名退分增長分定。
 If the points are refunded instead of points increased, and if the points increased are not points refunded, it is called the points refunded and points increased.
云何非退分非增長分定？
 Why is it neither retreat nor growth?
除退分、增長分，若餘定，是名非退分非增長分定。
 In addition to the regressed points and the increased points, if the remaining points are fixed, it is called non-reduced points and non-increased points.
云何退分定非射分？
 Why is the retreat point definitely not the shooting point?
若定有退非射，是名退分定非射分。
 If there is retreat and non-shooting, it is called retreating and non-shooting.
云何射分定非退分？
 Why is it that shooting points are definitely not retreating points?
若定有射非退，是名射分定非退分。
 If there is definite shooting and non-retreating, it is called shooting and non-retreating.
云何退分射分定？
 How can it be regressed, projected and determined?
無一定退分射分。
 There is no certain way back and forth.
若退分定非射分定、若射分定非退分，是名退分射分定。
 If the concentration of retreat is not the concentration of shoot-up, and if the concentration of shoot-out is not the concentration of retreat, this is called retreat-shoot concentration.
云何非退分非射分定？
 Why is it neither regressive nor ejective?
除退分、射分定，若餘定，是名非退分非射分定。
 In addition to the concentration of retreat and shooting, if there is remaining concentration, it is called non-retreating and non-shooting concentration.
云何住分定非增長分？
 Why is it that living points are definitely not growth points?
若定有住非增長，是名住分定非增長[8]分。
 If there is abiding and non-increasing, it is called abiding and non-increasing [8].
云何增長分定非住分？
 How can growth points be considered non-dwelling points?
若定有增長，是名增長分定非住分。
 If there is growth, it is called the growth factor, not the dwelling factor.
云何住分增長分定？
 Why is the growth rate determined?
無一定住分增長分。
 There is no fixed increase in points for residence.
若住分定非增長分定？
 If living is determined, it is not determined by growth?
若增長分非住分，是名住分增長分定。
 If the growth factor is not the residence factor, it is called the increase factor of residence.
云何非住分非增長分定？
 Why is it neither living nor growing?
除住分、增長分定，若餘定，是名非住分非增長分定。
 Except for the concentration of abiding and increasing, if there is more concentration, it is called non-dwelling and non-increasing concentration.
云何[1]有住分定非射分？
 How can [1] there be an abiding element and a certain non-shooting element?
若定有住非射，是名住分定非射分。
 If there is abiding and non-shooting in concentration, this is called the abiding factor and the non-shooting factor.
云何射分定非住分定？
 How can it be that the shooting concentration is not the abiding concentration?
若射非住，是名射分定非住分。
 If the shooting is not dwelling, it is called the shooting factor and the non-dwelling factor.
云何住分射分定？
 How can it be divided, projected, determined?
無一定若住分射分。
 There is no definite way to live and project.
若住分定非射分、若射分定非住分，是名住分射分定。
 If the concentration of abiding is not the concentration of shooting, if the concentration of shooting is not the concentration of living, this is called the concentration of abiding and shooting.
云何非住分非射分定？
 How can it be neither abiding nor shooting?
除住分、射分定，若餘定，是名非住分非射分定。
 In addition to the concentration of abiding and shooting, if there is remaining concentration, it is called non-dwelling and non-shooting concentration.
云何增長分定非射分？
 Why is the growth factor definitely not the shooting factor?
若定有增長非射，是名增長分定非射分。
 If there is growth and non-shooting, it is called growth and definite non-shooting.
云何射分定非增長分？
 How can shooting points be considered non-increasing points?
若定有射非增長，是名射分定非增長分。
 If there is definitely a shoot that is not an increase, it is a famous shoot that is definitely a non-increase.
云何增長分射分定？
 How can we increase the number of components?
無一定若增長分射分。
 There is no certain way to increase the number of points.
若增長分定非射分、若射分定非增長分，是名增長分射分定。
 If the growth part is determined, it is not the shooting part. If the shooting part is determined, it is not the increasing part. This is called the growth part and the shooting part.
云何非增長分非射分定？
 Why is it neither growth nor projection?
除增長分、射分定，若餘定，是名非增長分非射分定。
 In addition to the concentration of growth and shooting, if there is more concentration, it is called non-increasing and non-shooting concentration.
四念處、四正懃、四神足、四禪、四無量心、四無色定、四向、四果、四修定、四斷，五根、五力、五解脫入、五出界、五觀定、五生解脫法，六念、六空、六出界、六明分法、六悅根法、六無喜正覺，七覺、七想、七定所須，八聖道、八解脫、八勝處，九滅、九次第滅定、九想，十想、十正法，十一切入，十一解脫入，如上道品[2]廣說。
 The four foundations of mindfulness, the four right efforts, the four divine feet, the four jhanas, the four immeasurable minds, the four formless concentration, the four directions, the four fruits, the four meditations, the four cessations, the five faculties, the five powers, the five liberations, the five exits, and the five Meditation, the five methods of liberation, the six thoughts, the six emptiness, the six transcendences, the six divisions of clarity, the six roots of joy, the six joyless enlightenments, the seven awakenings, the seven perceptions, the seven requirements for concentration, the Eightfold Noble Path, the eight liberations, The eight supreme places are the nine annihilations, the nine cessations of cessation, the nine thoughts, the ten thoughts, the ten dharma, the eleven entry points, and the eleven liberation entry points, as stated in the Dao Principle [2].
舍利弗阿毘曇論卷第[3]三十
 Sāriputta Abhiṣṇāṇāṇāṇṭṭhāna [3]
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