4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → 🏛️ → Sarv Ab Dk dharma-skandha-pāda-śāstra 🔝

detailed TOC

Sarv Ab Dk ⁰ – Abhidharma-dharma-skandha-pāda-śāstra 阿毘達磨法薀足論
Sarv Ab Dk ¹ – 學處品第一 First in academic performance
Sarv Ab Dk ² – 預流支品第二 Pre-distribution product second
Sarv Ab Dk ³ – 證淨品第三之一 One of the third pure products
Sarv Ab Dk ⁴ – 沙門果品第四 Salmon fruit fourth
Sarv Ab Dk ⁵ – 通行品第五 Fifth in popularity
Sarv Ab Dk ⁶ – 聖種品第六 The Sixth Holy Seed
Sarv Ab Dk ⁷ – 正勝品第七之一 four right exertions 4pd🏹️ removing 5niv⛅ and gaining 4j🌕
Sarv Ab Dk ⁸ – 神足品第八之一 four power bases 4ip 🌕⚡
Sarv Ab Dk ⁹ – 念住品第九之一 The Ninth Chapter on Mindfulness 4sp🐘
Sarv Ab Dk ^9.1 - kāya anupassana – continuously seeing the body as a body truly is
Sarv Ab Dk ^9.2 - vedana anupassana – continuously seeing sensations as sensations truly are
Sarv Ab Dk ^9.3 - citta anupassana – continuously seeing the mind as the mind truly is
Sarv Ab Dk ^9.4 - Dhamma anupassana – continuously seeing the Dharma as Dharma truly is
Sarv Ab Dk ¹⁰ – 聖諦品第十 four noble truths 4👑☸ and 👑8☸ path
Sarv Ab Dk ¹¹ – 靜慮品第十一之一 four jhānas 4j🌕
Sarv Ab Dk ¹² – 無量品第十二 four brahma-vihāras 4bv☮️
Sarv Ab Dk ¹³ – 無色品第十三 formless attainments smd5👻 , smd6👻 , smd7👻 , smd8👻
Sarv Ab Dk ¹⁴ – four ways of samādhi development ∥AN ^4.41
Sarv Ab Dk ¹⁵ – 覺支品第十五之一 seven awakening factors 7sb☀️
Sarv Ab Dk ^15.1 - Rememberfulness 1🐘
Sarv Ab Dk ^15.2 - Dharma investigation 2💭🕵️
Sarv Ab Dk ^15.3 - Vigor 3🏹
Sarv Ab Dk ^15.4 - Joy 4😁
Sarv Ab Dk ^15.5 - Pacification/passaddhi 5🌊 and what factors get pacified in each jhāna || SN ^36.11
Sarv Ab Dk ^15.6 - Undistractible-lucidity 6🌄 and realizing nirvana within jhāna ∥AN ^9.36
Sarv Ab Dk ^15.6.1 - (relying on 4 jhānas + first 3 formless one can end Āsava‍ to become arahant)
Sarv Ab Dk ^15.6.2 - (while in first jhāna, do vipassana on 5uk aggregates and realize nirvana)
Sarv Ab Dk ^15.6.3 - (simile of skilled archer)
Sarv Ab Dk ^15.6.4 - (declaration of an arahant)
Sarv Ab Dk ^15.6.5 – (vipassana and realizing nirvana also can be done while in all 4 jhānas and first 3 formless attainments)
Sarv Ab Dk ^15.6.6 - (but while in formless attainment, one can only do vipassana on four of five aggregates)
Sarv Ab Dk ^15.6.7 - (one can not do vipassana while in 8th and 9th formless attainment, one has to emerge first)
Sarv Ab Dk ^15.6.8 - (samādhi is same in 7sb☀️ , 👑8☸ , 5ind🖐️ , 5bal👊️ )
Sarv Ab Dk ^15.7 - equanimous-observation 7🛆👁
Sarv Ab Dk ¹⁶ – 雜事品第十六 Miscellaneous items sixteenth
Sarv Ab Dk ¹⁷ – 根品第十七 Root product seventeenth
Sarv Ab Dk ¹⁸ – 處品第十八 18th virginity
Sarv Ab Dk ¹⁹ – 蘊品第十九 Yunpin 19
Sarv Ab Dk ²⁰ – 多界品第二十之一 Multi-realm product number 21
Sarv Ab Dk ²¹ – 多界品第二十之餘 The twentieth grade of multi-realm products
Sarv Ab Dk ²² – 法蘊足論後序 Preface to the Theory of Dharma Yunzu

0 – Abhidharma-dharma-skandha-pāda-śāstra 阿毘達磨法薀足論

https://cbetaonline.dila.edu.tw/en/T1537_001
first pass english translation is google translate

Dharma-skandha: Chapters on Phenomena

Lzh Dk (suttacentral abbrev.)
The full title is Abhidharma-dharma-skandha-pāda-śāstra (Apidamo Fa Yun Zu Lun, 阿毘達磨法薀足論).
This text appears to share a common origin with the Vibhaṅga of the Pali tradition.
It is maintained today in a complete Chinese and partial Sanskrit version.
Compared to the Vibhaṅga, the method appears to be less formalized and more discursive,
quoting a range of sutta passages.
It was written by Śāriputra (according to the Sanskrit and Tibetan sources)
or Maudgalyāyana (according to Chinese sources).
The Chinese edition was translated in 12 fascicles by Xuanzang in August 20th–October 5th, CE 659 at Ta-tzu-en Monastery.
In the Taishō edition of the Chinese canon, it is text number 1537, located at T vol. 26, 453c.

Sarvāstivāda Abhidharma: Systematic Treatises of the Sarvāstivāda School

All seven of the canonical texts of Sarvāstivāda Abhidharma are available in Chinese translation.
This complex and sophisticated set of treatises was highly influential in later forms of Buddhism
especially from Northern India.

Dharma-skandha is book 2 of 7 in Sarv. Abhidharma

#----------------------------------------------------------------------	#------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經第 26 冊 No.	#[Scripture Information] Taisho Newly Revised Tripitaka Volume 26 No.
1537 阿毘達磨法蘊足論	1537 Abhidhamma Dharma-Gandha Sutra
#【版本記錄】發行日期：	#[Version Record] Release date:
2023-12，最後更新：	2023-12, last updated:
44939	44939
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點	#[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】	#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------	#------------------------------------------------ --------------------------
No.	No.
1537	1537
阿毘達磨法蘊足論卷第一	Abhidhamma Dharma-Summit Treatise Volume 1
尊者大目乾連造	Venerable Mahamougal Lianzao
三藏法師玄奘奉　詔譯	Translated by the imperial edict of Tripitaka master Xuanzang

1 – 學處品第一 First in academic performance

學處品第一	First in academic performance
稽首佛法僧，　　真淨無價寶，	In honor of the Buddha, Dharma and Sangha, the pure and priceless treasure,
今集諸法蘊，　　普施諸群生。	Now we gather all the Dharma aggregates and offer them to all living beings.
阿毘達磨如大海，　　大山大地大虛空，	Abhidharma is like the ocean, the mountains, the earth, the void,
具攝無邊聖法財，　　今我正勤略顯示。	With the boundless wealth of holy Dharma, I am diligently showing it now.
嗢拕南曰：	Fu Gaonan said:
學支淨果行聖種，　　正勝足念諦靜慮，	The pure fruit of the learning branch is the holy seed, the perfect victory is enough to meditate on the truth,
無量無色定覺支，　　雜根處蘊界緣起。	The immeasurable factor of formless concentration and enlightenment has its origin in the aggregate realm at its mixed roots.
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「諸有於彼五怖罪怨不寂靜者，彼於現世為諸聖賢同所訶厭，名為犯戒自損傷者，有罪有貶、生多非福，身壞命終墮險惡趣生地獄中。	"Those who have the five fearful sins and grievances that are not calm, are hated by all the saints and sages in this world, and are called those who violate the precepts and harm themselves. They have sins and are devalued. They have many unlucky lives. Their body will be destroyed and they will eventually fall into the dangerous realm and be reborn in hell. .
何等為五？	What is five?
謂殺生者，殺生緣故，生怖罪怨。	It is said that those who kill living beings do so because of fear, guilt, and resentment.
不離殺生，是名第一。	Abstaining from killing is the first.
不與取者，劫盜緣故，生怖罪怨。	Those who refuse to take it will suffer from fear, guilt, and resentment due to robbery.
不離劫盜，是名第二。	Staying true to robbery is the second most important thing.
欲邪行者，邪行緣故，生怖罪怨。	Those who desire to do evil will suffer from fear, guilt, and resentment because of their evil actions.
不離邪行，是名第三。	Not abstaining from evil deeds is the third name.
虛誑語者，虛誑緣故，生怖罪怨。	Those who lie falsely will suffer from fear, guilt, and resentment because of falsehood.
不離虛誑，是名第四。	Never leave falsehood, this is the fourth name.
飲味諸酒放逸處者，飲味諸酒放逸處緣故，生怖罪怨。	Those who drink the taste of wine are allowed to drink freely, and because of the place where the taste of wine is allowed to drink, fear, guilt, and resentment will arise.
不離飲酒諸放逸處，是名第五。	Staying away from drinking and other leisure activities is the fifth name.
有於如是五怖罪怨不寂靜者，彼於現世為諸聖賢同所訶厭，名為犯戒自損傷者，有罪有貶、生多非福，身壞命終墮險惡趣生地獄中。	Those who have such five fearful sins and grievances that are not silent will be disliked by all the saints and sages in this world. They are called those who violate the precepts and harm themselves. They have sins and will be devalued. They will have many unlucky lives. Their bodies will be destroyed and they will eventually fall into the dangerous realms of hell.
「諸有於彼五怖罪怨能寂靜者，彼於現世為諸聖賢同所欽歎，名為持戒自防護者，無罪無貶、生多勝福，身壞命終升安善趣生於天中。	"Those who have the five fearful sins and grievances that can be silenced are praised by all the saints and sages in this world, and are called those who uphold the precepts and protect themselves. They will have no sins and no degradation, and will have many blessings. After the body is destroyed, they will eventually be reborn in a peaceful and good place. In the sky.
何等為五？	What is five?
謂離殺生者，離殺生緣故，滅怖罪怨。	It is said that those who abstain from killing living things mean that they abstain from killing living beings and eliminate fear, guilt, and resentment.
能離殺生，是名第一。	Being able to abstain from killing is the best.
離不與取者，離劫盜緣故，滅怖罪怨。	Stay away from those who cannot take it, stay away from robbery and robbery, and eliminate fear, guilt, and resentment.
能離劫盜，是名第二。	Being able to avoid robberies and robberies is the second most important thing.
離欲邪行者，離邪行緣故，滅怖罪怨。	Those who abstain from desire and evil conduct will eliminate fear, sin, and resentment due to their abstention from evil conduct.
能離邪行，是名第三。	Being able to abstain from evil deeds is the third most important thing.
離虛誑語者，離虛誑緣故，滅怖罪怨。	Those who are free from falsehoods and falsehoods will eliminate fear, guilt, and resentment.
能離虛誑，是名第四。	Being able to avoid falsehood is the fourth name.
離飲諸酒放逸處者，離飲諸酒放逸處緣故，滅怖罪怨。	Those who abstain from drinking all kinds of wine are free from drinking all kinds of wine. Because they are free from drinking all kinds of wine, fear, sin and resentment will be eliminated.
能離飲酒諸放逸處，是名第五。	Being able to stay away from drinking and other indulgences is the fifth level.
有於如是五怖罪怨能寂靜者，彼於現世為諸聖賢同所欽歎，名為持戒自防護者，無罪無貶、生多勝福，身壞命終升安善趣生於天中。」	Those who can calm down the five fearful sins and resentments will be admired by all the saints and sages in this world, and are called those who uphold the precepts and protect themselves. They will have no sins and no blame, and will have many blessings. After the body is destroyed, they will eventually be promoted to a peaceful and good destination and be reborn in heaven. middle. "
爾時世尊為攝前義而說頌曰：	At that time, the World-Honored One said in praise of the previous meaning:
「諸行殺盜婬，　　虛誑耽諸酒，	"Everyone commits murder, robbery, and sexual intercourse, and lies and indulges in drunkenness.
五怖罪怨縛，　　聖賢所訶厭，	The five fearful sins and resentments are abhorrent to the sages.
名犯戒自傷，　　有罪招非福，	A famous criminal is advised to injure himself. Being guilty brings unlucky consequences.
死墮險惡趣，　　生諸地獄中。	After death, one falls into a dangerous realm and is reborn in various hells.
諸離殺盜婬，　　虛誑耽諸酒，	Zhu Li kills, steals, and commits adultery; he lies and indulges in drunkenness;
五怖罪怨脫，　　聖賢所欽歎，	The five fearful sins and resentments are freed, the sages admired them,
名持戒自防，　　無罪感勝福，	Keeping the precepts and guarding yourself, guilt-free wins blessings.
死升安善趣，　　生諸天界中。」	After death, he ascends to a good destination and is reborn in the world of heavens. "
齊何名曰鄔波索迦？	Why is Qi called Ubo Suojia?
謂諸在家白衣男子，男根成就，歸佛法僧，起殷淨心，發誠諦語，自稱我是鄔波索迦，願尊憶持慈悲護念。	It is said that all the men in white clothes at home, who have achieved their male roots, have returned to the Buddha, Dharma, and Sangha, have a pure heart, and sincerely speak the truth, calling themselves Upasokya, may you remember and uphold the thoughts of compassion and protection.
齊是名曰鄔波索迦。	Qi's name is Ubo Suojia.
此何名為能學一分？	How does this mean you can learn one point?
謂前所說鄔波索迦，歸佛法僧、發誠言已，唯能離殺，不離餘四，如是名為能學一分。	It is said that Upasokya, who has returned to the Buddha, Dharma, and Sangha, and has spoken sincerely, can only abstain from killing and not escape from the remaining four. This is called being able to learn even one point.
復何名為能學少分？	What does it mean to be able to learn less points?
謂如前說鄔波索迦，歸佛法僧、發誠言已，能離殺、盜，不離餘三，如是名為能學少分。	It is said that Upasokya, who has returned to the Buddha, Dharma, and Sangha, and spoken sincerely, is able to abstain from killing and stealing, and is not separated from the remaining three, this is called being able to learn a few points.
復何名為能學多分？	What does it mean to learn more points?
謂前所說鄔波索迦，歸佛法僧、發誠言已，離殺、盜、婬，不離餘二，如是名為能學多分。	As mentioned before, Upasokya returns to the Buddha, Dharma, and Sangha, speaks sincerely, abstains from killing, stealing, and sexual intercourse, and does not abstain from the remaining two. This is called being able to learn many points.
復何名為能學滿分？	What does it mean to be able to learn with full marks?
謂前所說鄔波索迦，歸佛法僧、發誠言已，具能離五，如是名為能學滿分。	It is said that Upasokya, who has returned to the Buddha, Dharma, and Sangha, has spoken sincerely, and has the ability to leave five levels, is called able to learn with full marks.
成就五法鄔波索迦，唯能自利不能利他。	Achieving the Five Dharma Uposojia can only benefit oneself but not others.
何等為五？	What is five?
謂前所說鄔波索迦，自離殺生乃至飲酒諸放逸處，不能勸他令離殺生乃至飲酒諸放逸處，如是名為成就五法鄔波索迦唯能自利不能利他。	It is said that Upasokya, as mentioned before, has abstained from killing animals and even drinking alcohol and other indulgences. We cannot persuade him to abstain from killing animals and even drinking alcohol and indulge in indulgences. This is called the achievement of the Five Dharma. Upasokya can only benefit himself but cannot benefit others.
成就十法鄔波索迦，能利自他不能廣利。	Achieving the Ten Dharma Uposojia can only benefit oneself but not others.
何等為十？	What is ten?
謂前所說鄔波索迦，自離殺生乃至飲酒諸放逸處，亦能勸他令離殺生乃至飲酒諸放逸處，不能見餘能離殺等歡喜慶慰，如是名為成就十法鄔波索迦能利自他不能廣利。	It is said that Upasokya, as mentioned before, has abstained from killing animals and even drinking alcohol, and he can also persuade him to abstain from killing animals and even drinking alcohol. Uposojia can benefit himself and others but cannot benefit others widely.
成就十五法鄔波索迦，能利自他亦能廣利。	Accomplishing the fifteen Dharma, Upasokya, can benefit oneself and others as well as benefit others.
何等十五？	How fifteen?
謂前所說鄔波索迦，自離殺生乃至飲酒諸放逸處，亦能勸他令離殺生乃至飲酒諸放逸處，及能見餘離殺生等歡喜慶慰，如是名為成就十五法鄔波索迦能利自他亦能廣利。	It is said that Upasokya, as mentioned before, can abstain from killing and even drinking alcohol, and can persuade him to abstain from killing and even drinking alcohol, and can see others rejoicing and comforting him. This is called the Fifteenth Achievement. Dharma Upo Suojia can benefit oneself and others as well as others.
成就八法鄔波索迦，唯能自利不能利他。	To achieve the Eight Dharma, Upasokya, one can only benefit oneself but not others.
何等為八？	What is eight?
謂前所說鄔波索迦，自具淨信，不能勸他令具淨信；	It is said that Upasokya, as mentioned before, has pure faith on his own, and we cannot persuade him to have pure faith.
自具淨戒，不能勸他令具淨戒；	If you have pure precepts yourself, you cannot persuade others to have pure precepts;
自具惠捨，不能勸他令具惠捨；	If you are willing to give benefits, you cannot persuade others to give benefits to others;
自能策勵數往伽藍禮覲有德諸苾芻眾，不能勸他令其策勵數往伽藍禮覲有德諸苾芻眾；	You can encourage the virtuous people to worship at Kalan, but you cannot persuade them to encourage the virtuous people to worship at Kalan.
自能至誠聽聞正法，不能勸他令其至誠聽聞正法；	If one can listen to the Dharma with sincerity, one cannot persuade him to listen to the Dharma with sincerity.
自聞法已能持不忘，不能勸他令持不忘；	He has heard the Dharma and has been able to uphold it without forgetting it. He cannot be persuaded to uphold it without forgetting it.
自持法已能思擇義，不能勸他令思擇義；	Self-preservation of Dharma is already able to think about the meaning, but you cannot persuade others to think about the meaning;
自思擇已為證法義能正勤脩法隨法行成和敬行隨法行者，不能勸他令正勤脩法隨法行成和敬行隨法行者。	You should consider those who have realized the meaning of the Dharma and are able to diligently practice the Dharma and follow the Dharma and act respectfully and follow the Dharma. You cannot persuade them to make them practice the Dharma diligently and practice the Dharma diligently and respect the Dharma and follow the Dharma.
如是名為成就八法鄔波索迦唯能自利不能利他。	This is called the achievement of the Eight Dharmas. Upasokya can only benefit himself but not others.
成就十六法鄔波索迦，能利自他不能廣利。	The sixteen Dharma Uposojia achieved can only benefit oneself and others, but cannot benefit others widely.
何等十六？	How sixteen?
謂前所說鄔波索迦，自具淨信亦能勸他令具淨信，廣說乃至自思擇已為證法義能正勤脩法隨法行成和敬行隨法行者，亦能勸他令正勤脩法隨法行成和敬行隨法行者，不能見餘具淨信等歡喜慶慰，如是名為成就十六法鄔波索迦能利自他不能廣利。	As mentioned before, Upasokya, who has pure faith himself, can also persuade others to have pure faith. He can also persuade those who have pure faith, preach widely and even consider and choose those who have realized the meaning of the Dharma, can diligently practice the Dharma and follow the Dharma and practice it respectfully and follow the Dharma. He ordered those who diligently practice the Dharma and follow the Dharma to practice it and practice it respectfully and follow the Dharma. They will not be able to see the remaining pure faith and joyful celebrations. This is called the achievement of the Sixteen Dharma. Upasokya can benefit oneself and others but cannot benefit others widely.
成就二十四法鄔波索迦，能利自他亦能廣利。	Accomplishing the Twenty-Four Dharma Uposojia can benefit oneself and others as well as benefit others.
何等名為二十四法？	What are the names of the twenty-four dharma?
謂前所說鄔波索迦，自具淨信，亦能勸他令具淨信，廣說乃至自思擇已為證法義能正勤脩法隨法行成和敬行隨法行者，亦能勸他令正勤脩法隨法行成和敬行隨法行者，及能見餘具淨信等歡喜慶慰，如是名為成就二十四法鄔波索迦能利自他亦能廣利。	As mentioned above, Upasokya has pure faith, and can also persuade others to have pure faith, preach widely, and even consider and choose to realize the meaning of the Dharma. Those who can diligently practice the Dharma and follow the Dharma, practice it respectfully and follow the Dharma can also do it. Advise him to make those who practice the Dharma diligently and follow the Dharma and practice it respectfully and follow the Dharma, and those who can see the rest of the body with pure faith, rejoice and be comforted. This is called the achievement of the Twenty-Four Dharma Upasokya, which can benefit oneself and others.
成就十法，身壞命終墮險惡趣生地獄中。	If you achieve the ten dharma, your body will break down and your life will eventually fall into the dangerous realm of hell.
何等為十？	What is ten?
一、殺生；	1. Killing;
二、不與取；	2. Not giving and taking;
三、欲邪行；	3. Desire and evil behavior;
四、虛誑語；	4. False words;
五、離間語；	5. Divisive language;
六、麁惡語；	6. Harsh words;
七、雜穢語；	7. Foul language;
八、貪欲；	8. Greed;
九、瞋恚；	9. Anger;
十、邪見。	10. Wrong views.
若有成就如是十法，身壞命終墮險惡趣生地獄中。	If these ten methods are accomplished, the body will be destroyed and life will eventually fall into the dangerous realm of hell.
成就十法，身壞命終升安善趣生於天中。	After achieving the ten dharma, the body will be destroyed and life will eventually rise to a peaceful and good place and be born in the sky.
何等為十？	What is ten?
一、離殺生；	1. Abstain from killing;
二、離不與取；	2. Separation and non-taking;
三、離欲邪行；	3. Abstain from sexual desires and evil conduct;
四、離虛誑語；	4. Get rid of lies;
五、離離間語；	5. Divisive language;
六、離麁惡語；	6. Li Yu’s bad words;
七、離雜穢語；	7. Stay away from dirty words;
八、無貪；	8. No greed;
九、無瞋；	9. No anger;
十、正見。	10. Right view.
若有成就如是十法，身壞命終升安善趣生於天中。	If these ten dharma are accomplished, the body will be destroyed and life will eventually be reborn in a peaceful and good place in the sky.
成就二十法，身壞命終墮險惡趣生地獄中。	After achieving the twenty dharma, the body will be destroyed and life will eventually fall into the dangerous realm of hell.
何等二十？	How twenty?
謂自殺生亦勸他殺，廣說乃至自起邪見亦復勸他令起邪見。	It is said that one commits suicide and one is advised to commit suicide. If one expounds it widely and even oneself has wrong views, he is also advised to cause one to have wrong views.
若有成就此二十法，身壞命終墮諸惡趣生地獄中。	If these twenty dharma are accomplished, the body will be destroyed and life will eventually fall into the hells of the evil realms.
成就二十法，身壞命終升安善趣生於天中。	After completing the twenty dharma, the body will be destroyed and the life will eventually be promoted to a peaceful and good place and be born in the sky.
何等二十？	How twenty?
謂自離殺亦能勸他令其離殺，廣說乃至自起正見亦能勸他令起正見。	Saying that one is abstaining from killing oneself can also persuade others to abstain from killing oneself. Extensive preaching and even one's own self-initiating the right view can also persuade others to achieve the right view.
若有成就此二十法，身壞命終升安善趣生於天中。	If these twenty dharma are accomplished, the body will be destroyed and life will eventually be reborn in a peaceful and good place in the sky.
成就三十法，身壞命終墮險惡趣生地獄中。	After achieving the thirty dharma, the body will be destroyed and life will eventually fall into the dangerous realm of hell.
何等三十？	How thirty?
謂自不離殺、勸他令殺、見不離殺歡喜慰喻，廣說乃至自起邪見亦復勸他令起邪見、見起邪見歡喜慰喻。	It is said that one does not abandon killing, and one persuades others to order one to kill, and one sees that one does not abandon one's killing, and is joyful and comforts it. It is widely said that even if one has wrong views, he also urges others to cause one's wrong views, and that one sees wrong views, one rejoices and comforts him.
若有成就此三十法，身壞命終墮險惡趣生地獄中。	If these thirty dharma are accomplished, the body will be destroyed and life will eventually fall into the dangerous realm of hell.
成就三十法，身壞命終升安善趣生於天中。	After accomplishing the thirty dharma, the body will be destroyed and life will eventually rise to a peaceful and good place and be born in the sky.
何等三十？	How thirty?
謂自離殺生、勸他離殺、見餘離殺歡喜慰喻，廣說乃至自起正見亦復勸他令起正見、見起正見歡喜慰喻。	It is said that one is quitting killing, and one is persuading others to quit killing, and the metaphor of rejoicing and consoling oneself when one is about to kill oneself is a metaphor. It is widely said that even if oneself has a right view, he also urges him to arouse a right view, and a metaphor of rejoicing and consolation after seeing one's right view.
若有成就此三十法，身壞命終升安善趣生於天中。	If these thirty dharma are accomplished, the body will be destroyed and life will eventually be reborn in a peaceful and good place in the sky.
成就四十法，身壞命終墮險惡趣生地獄中。	After achieving the forty dharma, the body will be destroyed and life will eventually fall into the dangerous realm of hell.
何等四十？	How forty?
謂自不離殺、勸他令殺、見不離殺歡喜慰喻、稱揚讚歎殺生者事，廣說乃至自起邪見亦復勸他令起邪見、見起邪見歡喜慰喻、稱揚讚歎邪見者事。	It means that one does not abstain from killing, to persuade others to order the killing, to rejoice and comfort the metaphor when one sees the inexorable killing, to praise and praise the person who kills, to expound widely even if one has wrong views, one also urges others to cause wrong views, to rejoices to comfort the person who sees wrong views, to praise, praise and praise the wrong person See things.
若有成就此四十法，身壞命終墮險惡趣生地獄中。	If these forty dharma are accomplished, the body will be destroyed and life will eventually fall into the dangerous realm of hell.
成就四十法，身壞命終升安善趣生於天中。	After completing the forty dharma, the body will be destroyed and life will eventually rise to a peaceful and good place and be born in the sky.
何等四十？	How forty?
謂自離殺生、勸他離殺、見餘離殺歡喜慰喻、稱揚讚歎離殺者事，廣說乃至自起正見亦復勸他令起正見、見起正見歡喜慰喻、稱揚讚歎正見者事。	It is said that one is quitting killing, urging others to quit killing, being happy to comfort Yu Yu, praising and praising the one who quits killing, and expounding it widely, even if one has a right view, he also urges others to get a right view, being happy to comfort Yu, praising one who has a right view. Praise those who have right views.
若有成就此四十法，身壞命終升安善趣生於天中。	If these forty dharma are accomplished, the body will be destroyed and life will eventually be reborn in a peaceful and good place in the sky.
鄔波索迦有五學處。	Upasokya has five schools of learning.
何等為五？	What is five?
乃至命終遠離殺生，是名第一。	Staying away from killing until the end of your life is the first priority.
乃至命終離不與取，是名第二。	To the extent that life is separated and cannot be taken, this is the second name.
乃至命終離欲邪行，是名第三。	To the end of one's life, one will abandon desires and evil deeds, which is the third name.
乃至命終離虛誑語，是名第四。	To the end of one's life, one will be free from lies and falsehoods. This is the fourth name.
乃至命終離飲諸酒諸放逸處，是名第五。	To the end of one's life, one is freed from all kinds of wine and places of leisure. This is called fifth.
於第一中，且何名為能殺生者？	In the first chapter, what is the name of a person who can kill?
如世尊說：	As the Blessed One said:
有殺生者，暴惡血手耽著殺害，於諸有情眾生勝類無羞無愍，下至捃多比畢洛迦皆不離殺，如是名為能殺生者。	There are those who kill living beings. They are violent and bloody, and indulge in killing. They are not ashamed or ashamed of all sentient beings, and they do not shy away from killing, even down to Tsutopibi Luojia. Such people are called those who can kill living beings.
何等名為有殺生者？	What kind of person is called a killer?
謂於殺生不深厭患、不遠不離、安住成就，如是名為有殺生者。	It is said that one who kills living beings does not get tired of suffering, does not stay away from them, and lives peacefully and achieves success. This is called the person who kills living beings.
何名暴惡？	What is the name of violence?
謂集種種弓刀杖等諸殺害具，是名暴惡。	It is said that the collection of all kinds of bows, knives, sticks and other killing tools is called violent evil.
何名血手？	What's the name of Bloody Hand?
謂諸屠羊屠雞屠猪、捕鳥捕魚、獵師劫盜、魁膾縛龍、守獄煮狗、施罝弶等，是名血手。	It is said that those who slaughter sheep, slaughter chickens and pigs, catch birds and fish, hunt masters and rob robbers, lead dragons and tether dragons, guard and cook dogs, and give sacrifices, etc. are called bloody hands.
何故此等名為血手？	Why are these called bloody hands?
謂彼雖數沐浴塗香服鮮淨衣首冠花鬘身飾嚴具，而名血手。	It is said that although he bathes, applies perfume, wears fresh clothes, has a crown on his head, a flower crown on his head, a flower garland on his body, and is decorated with strict utensils, he is named Bloody Hands.
所以者何？	So what?
彼於惡事不深厭患、不遠不離，令有情血起等起、生等生、積集流出，故名血手。	He does not get tired of evil things, does not stay far away, and causes the blood of sentient beings to arise, arise, accumulate and flow out, hence the name Bloody Hands.
何等名為耽著殺害？	What is the name of lingering and killing?
謂於眾生，有害非殺、有害亦殺。	It is said that if something is harmful to all living beings, do not kill it; if something is harmful, kill it.
害非殺者，謂以種種弓刀杖等諸殺害具逼惱眾生，未全斷命，如是名為有害非殺。	Harm without killing means using various bows, knives, sticks and other killing tools to annoy all living beings without killing all of them. This is called harm without killing.
害亦殺者，謂以種種弓刀杖等諸殺害具逼惱眾生，亦全斷命，如是名為有害亦殺。	To harm and kill means to use all kinds of bows, knives, sticks and other killing tools to annoy all living beings, and to kill them all. This is called harming and killing.
於殺害事耽樂執著，如是名為耽著殺害。	Being obsessed with killing is called being obsessed with killing.
何等名為於諸有情眾生勝類無羞無愍？	What is the name of being free from shame and shame among all sentient beings?
且辯眾生、勝類差別，謂諸異生說名眾生；	Furthermore, we should distinguish between all living beings and differentiate between categories, and name different living beings;
世尊弟子說名勝類。	Disciples of the World Honored One talk about scenic spots.
又諸有情有貪瞋癡說名眾生；	Also, there are sentient beings who are greedy, angry and foolish and talk about naming sentient beings;
若諸有情離貪瞋癡說名勝類。	If all sentient beings are free from greed, anger and delusion, they will talk about places of interest.
又諸有情有愛有取說名眾生若諸有情；	Moreover, all sentient beings have love and are named as sentient beings;
離愛離取說名勝類。	Li Ai Li takes said scenic spot category.
又諸有情有順無違說名眾生；	Also, all sentient beings are obedient and have no objections.
若諸有情無順有違說名勝類。	If all sentient beings are not in harmony, it goes against the category of scenic spots.
又諸有情無聰慧有無明說名眾生；	Furthermore, all sentient beings have no intelligence and are ignorant of the name of living beings;
若諸有情聰慧有明說名勝類。	If all sentient beings are intelligent, they can clearly explain the types of places of interest.
又諸有情未離欲貪說名眾生；	Moreover, all sentient beings have not given up desire and are greedy to talk about the names of living beings;
若諸有情已離欲貪說名勝類。	If all sentient beings have given up desire and are greedy for talking about places of interest.
又諸有情已離欲貪，非佛弟子，說名眾生；	Furthermore, all sentient beings who have given up desire and greed, and are not disciples of the Buddha, speak of sentient beings;
若諸有情已離欲貪，是佛弟子，說名勝類。	If all sentient beings have given up desire and greed, these disciples of the Buddha talk about the categories of famous places.
今此義中，若諸異生說名眾生，世尊弟子說名勝類。	Now in this meaning, if the various living beings are called sentient beings, the disciples of the World Honored One are called famous places.
所以者何？	So what?
勝謂涅槃，彼能獲得成就觸證，故名勝類。	Victory is called nirvana, and it can achieve attainment and enlightenment, so it is famous as a scenic spot.
如有頌言：	If there is a hymn:
「普隨順世間，　　周遍歷方邑，	"Generally following the world, traveling all over the country,
欲求於勝我，　　無所證無依。」	Desire to conquer me has no proof and no support. "
故此義中，若諸異生說名眾生，世尊弟子說名勝類。	Therefore, in this sense, if the various living beings are called sentient beings, the disciples of the World Honored One are called famous places.
於此有情眾生勝類，應羞應愍，而於其中無慚無羞、無愧無恥、無哀無愍、無傷無念，如是名為於諸有情眾生勝類無羞無愍。	Among the sentient beings who are worthy of being in this category, one should be ashamed and grieved, but among them there is no shame, shamelessness, shamelessness, sorrow, or sorrow.
何等名為下至捃多比畢洛迦皆不離殺？	How can one be so famous as to not stop killing even Tsutopibi Luojia?
言捃多者，謂蚊蚋等諸小蟲類。	If there are many gnats, it means mosquitoes, gnats and other small insects.
比畢洛迦，即諸蟻子。	Bibi Luojia is the ant.
下至此類微碎眾生，皆起惡心欲興殺害，是故名為能殺生者。	All sentient beings as small as this are disgusted and want to kill, so they are called those who can kill.
即於此中何名為生、何名殺生、何等名為遠離殺生，而說名為乃至命終遠離殺生鄔波索迦第一學處？	That is to say, what is called life, what is called killing, what is called abstaining from killing, and what is the first place of study for Upa Sogya to stay away from killing even to the end of one's life?
所言生者，謂諸眾生有眾生想，若諸有情有有情想，若諸命者有命者想，若諸養育有養育想，若補特伽羅有補特伽羅想，是名為生。	When it comes to beings, it means that all living beings have the thought of sentient beings, if all sentient beings have the thought of sentient beings, if all beings have the thought of fate, if all nurturing has the thought of nurturing, if all living beings have the thought of nurturing, if all living beings have the thought of nurturing, this is called born.
言殺生者，謂於眾生起眾生想，於諸有情起有情想，於諸命者起命者想，於諸養育起養育想，於補特伽羅起補特伽羅想，復起惡心、不善心、損心、害心、殺心現前，依如是業、如是加行、如是思惟、如是策勵、如是勇猛殺害眾生，故思斷命。	When talking about killing living beings, it means that the thought of sentient beings arises, the thought of sentient beings arises, the thought of life-giving beings arises, the thought of nourishment arises of nurturing, the thought of nurturing the nurturing beings arises, the thought of nurturing the nurturing beings arises, and the recurrence of nausea, If unwholesome thoughts, harmful thoughts, harmful thoughts, and murderous thoughts appear before you, and you rely on such karma, such additional actions, such thoughts, such encouragement, and such courage to kill sentient beings, you will end your life.
由如是業、如是加行、如是思惟、如是策勵、如是勇猛殺害眾生，故思斷命，名為殺生。	Due to such deeds, such actions, such thoughts, such encouragement, and such bravery to kill living beings, the thought of killing living beings is called killing.
即前所說鄔波索迦，於此殺生能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為遠離殺生，是故說名乃至命終遠離殺生，鄔波索迦第一學處。	As mentioned above, Upasokya, in this killing, one can make good choices, dislike trouble and stay away, stop and protect, do not do anything, do not do it, do not offend, abandon barriers, do not refuse, do not go against, do not violate, do not cross, this is called staying away. Killing, that is why we say that we should stay away from killing all our lives, and this is the first point of study for Upasokya.
於第二中，且何名為不與取者？	In the second chapter, what is the name of a person who does not give and take?
如世尊說：	As the Blessed One said:
有不與取者，或城邑中、或阿練若，不與物數，劫盜心取，不離劫盜，如是名為不與取者。	There are those who do not give and take, either in the city or in Alianruo. They do not give the number of things, and take with the heart of robbery and robbery. They are not free from robbery and robbery. Such people are called those who do not give and take.
何等名為有不與取者？	What is the name of a person who does not take something?
謂於不與取不深厭患、不遠不離、安住成就，如是名為有不與取者。	It is said that the person who does not want to take is not deeply tired of troubles, does not stay far away, and stays in peace and attainment. This is called the person who does not want to take.
何等名為或城邑中？	What kind of name or city is there?
謂有城牆周匝圍遶。	It is said that there is a city wall surrounding it.
何等名為或阿練若？	What is your name, Alianruo?
謂無城牆周匝圍遶。	It is said that there is no city wall surrounding it.
何名不與？	Why not?
謂他攝受，不捨不棄、不惠不施。	It is said that he accepts and accepts, does not give up, does not give up, does not benefit without giving.
何等名物？	What a famous thing?
謂他攝受，有情無情諸資生具，即此名為不與物數。	It is said that he takes in all kinds of things, including sentient beings and heartless beings. This is called not counting things.
何等名為劫盜心取不離劫盜？	How is it called robbery and robbery, and the heart is inseparable from robbery?
謂即所說不與物數，懷賊心取、不厭遠離，如是名為不與物數劫盜心取不離劫盜。	That is to say, not counting things, taking them with a thief's mind, and never getting tired of staying away. This is called not counting the kalpas of things, stealing with the heart, and never leaving the robberies.
是故名為不與取者，即於此中何名不與、何名不與取、何名離不與取，而說名為乃至命終離不與取鄔波索迦第二學處？	Therefore, it is called non-taking, that is, what is called non-taking, what is called non-taking, and what is called separation and non-taking. It is said that the name is even the end of life, separation, non-taking, and the second place of study of Upasokya. ?
言不與者，謂他攝受，有情無情諸資生具，不捨不棄、不惠不施，是名不與。	To say that you don't give something is to say that you accept it. Beings are sentient and ruthless, and all kinds of endowments are born. If you don't give up, you won't give it away, and if you don't benefit, you won't give it. This is called not giving.
不與取者，謂於他攝受諸資生具，起他攝受及不與想，復起惡心、不善心、劫心、盜心、執心、著心、取心現前，依如是業、如是加行、如是思惟、如是策勵、如是勇猛、如是門、如是路，於他攝受諸資生具，以執著取劫盜故思，舉離本處。	Those who do not take it mean that when they take in all the resources, they will take in and have thoughts of not taking it, and they will have nausea, unwholesome thoughts, robbery thoughts, stealing thoughts, grasping thoughts, clinging thoughts, and grasping thoughts, and so on. Such actions, such thoughts, such encouragement, such bravery, such doors, and such roads, take in all the resources and tools for him, and he will be carried away from his place by attachment and thoughts of robbery and robbery.
由如是業、如是加行、如是思惟、如是策勵、如是勇猛、如是門、如是路，於他攝受諸資生具，以執著取劫盜故思，舉離本處，名不與取。	Due to such actions, such actions, such thoughts, such encouragement, such bravery, such doors, and such roads, he receives all the resources and tools, and he is attached to the robbery and robbery.
即前所說鄔波索迦，於不與取能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為離不與取，是故說名乃至命終離不與取，鄔波索迦第二學處。	As mentioned before, Upasokya is able to think carefully about not taking things, stay away from troubles, stop and guard, do not do anything, do not do it, do not violate it, abandon barriers, do not resist, do not go against, do not violate, do not cross, this is called Detachment and non-acquisition, that is why it is said that name and even life are separated from non-acquisition. This is the second place of study of Upasokya.
於第三中，且何名為欲邪行者？	In the third chapter, what is the name of a person who practices evil desires?
如世尊說：	As the Blessed One said:
有欲邪行者，於他女婦他所攝受，謂彼父母兄弟姊妹、舅姑親眷宗族守護，有罰有障、有障罰俱，下至授擲花鬘等信。	Those who want to do evil things will be taken into custody by other women, and their parents, brothers, sisters, aunts, relatives, and clan will protect them. They will be punished or hindered.
於是等類，起欲煩惱，招誘強抑共為邪行、不離邪行，如是名為欲邪行者。	Therefore, those who arise from desires and troubles, induce, force, and suppress evil behaviors together, and do not abandon evil behaviors, are called those who engage in evil behaviors due to desires.
何等名為有欲邪行者？	What kind of person is called a person who has desires and evil practices?
謂於欲邪行不深厭患、不遠不離、安住成就，如是名為有欲邪行者。	It is said that those who have evil desires and do evil deeds are not deeply tired of troubles, do not stay far away, and are settled and accomplished. This is called those who have evil desires and evil deeds.
他女婦者，謂七種婦。	Other women are called seven kinds of women.
何等為七？	What is seven?
一、授水婦；	1. The water bearer;
二、財貨婦；	2. Rich woman;
三、軍掠婦；	3. Military plunder of women;
四、意樂婦；	4. Yi Le Fu;
五、衣食婦；	5. Housewife;
六、同活婦；	6. Living with a woman;
七、須臾婦。	7. The wife of a moment.
授水婦者，謂女父母授水與男，以女妻之，為彼家主，名授水婦。	The woman who gives water to a woman means that a woman's parents give water to a man, and the woman is his wife. She is the head of the family, and is called the woman who gives water to him.
財貨婦者，謂諸丈夫以少多財，貿易他女將為己婦，名財貨婦。	Wealth wives refer to husbands who use a small amount of money to trade other women to become their own wives. They are called wealth wives.
軍掠婦者，謂有丈夫因伐他國，抄掠他女將為己婦。	When the army plunders women, it is said that a husband invades another country and robs his daughter to become his own wife.
復有國王因破敵國，取所欲已餘皆捨棄，有諸丈夫力攝他女將為己婦。	Again, there are kings who, because of destroying the enemy's kingdom, have given up everything else they wanted, and there are husbands who try to take his daughters as their own wives.
如是等類，名軍掠婦。	Like this and so on, famous soldiers plunder women.
意樂婦者，謂有女人，於男子家自信愛樂，願住為婦，名意樂婦。	"Yi Le Fu" means that there is a woman who is confident and loves pleasure in a man's family, and is willing to live as a wife. She is named "Yi Le Fu".
衣食婦者，謂有女人，於男子家，為衣食故願住為婦，名衣食婦。	A food and clothing wife refers to a woman who is willing to stay in a man's house for food and clothing, and is called a food and clothing wife.
同活婦者，謂有女人詣男子家，謂男子曰：	Those who live with women say that there is a woman who goes to a man's house, and she says to the man:
「我持此身願相付託，彼此所有共為無二，互相存濟以盡餘年，冀有子孫歿後承祭。」	I take this body and wish to entrust each other. We will share everything we have, and we will keep each other alive for the rest of our lives. I hope there will be descendants to take over our sacrifices after our death.
名同活婦。	The name is the same as the living woman.
須臾婦者，謂有女人，樂與男子暫時為婦，名須臾婦。	The term "Xuyufu" means that there is a woman who is happy to be a man's wife temporarily, and she is called "Xuyufu".
他攝受中，母守護者，謂有女人，其父或狂、或復心亂、或憂苦逼、或已出家、或遠逃逝、或復命終，其母孤養，防守遮護，私誡女言：	When he is being taken in, the mother is the guardian, which means that there is a woman whose father is crazy, or has a disordered mind, or is driven by sorrow, or has become a monk, or has fled far away, or has died, and her mother is raising her alone to protect and protect her. Private warning to women:
「諸有所作，必先白我然可得為。」	If you want to do something, you must first understand what I can do.
名母守護。	The famous mother protects.
父守護者，謂有女人，其母或狂、或復心亂，廣說乃至或復命終。	The guardian of the father means that there is a woman whose mother is either mad or confused, and even said that she may die.
其父孤養，防守遮護，私誡如前，名父守護。	His father raised him alone, guarding and protecting him. His private instructions were as before, and his famous father protected him.
兄弟守護者，謂有女人，父母或狂、或復心亂，廣說乃至或復命終。	Brother's Keeper, it is said that there is a woman whose parents may be crazy or confused, and may even die.
兄弟孤養，防守遮護，私勸誡言：	Brothers are raised alone, guarded and protected, private advice:
「諸有所作，必先告白然可得為。」	If you have something to do, you must first confess it and then you can do it.
名兄弟守護。	Brothers protect you.
姊妹守護者，謂有女人，父母或狂、或復心亂，廣說乃至或復命終。	Sister Guardian, it is said that there are women whose parents are either crazy or confused, and they may even die.
姊妹孤養，防守遮護，勸誡如前，名姊妹守護。	A sister is raised alone, guarded and protected, admonished as before, named sister to protect.
舅姑守護者，謂有女人，其夫或狂、或復心亂，廣說乃至或復命終，依舅姑居。	The guardian of the aunt said that there is a woman whose husband may be mad or confused. It is widely said that he may even die and live with his aunt.
舅姑喻曰：	My uncle said:
「爾勿愁惱，宜以自安。	"Don't be upset, just be at peace.
衣食之資悉以相給，我當憂念如子不殊。」	All the food and clothing are given to each other, and I should be as worried as my son. "
舅姑恩恤，防守遮護，私誡之言：	My uncle and aunt are kind, protective, and private:
「諸有所作，必先諮白然可得為。」	Everyone who wants to do something must first understand what can be done.
名舅姑守護。	Protected by great aunt.
親眷守護者，謂有女人，除母及夫，餘異姓親名為親眷。	The guardian of relatives and relatives refers to a woman, except for her mother and husband, the remaining relatives with different surnames are called relatives and relatives.
而此女人，為彼親眷防守遮護，名親眷守護。	And this woman defends and protects his family members, and protects them.
宗族守護者，謂有女人，除父兄等，餘同姓親名為宗族。	The guardian of a clan refers to a woman who, in addition to her father, brother, etc., has the same surname as the clan.
而此女人，為彼宗族防守遮護，名宗族守護。	And this woman defends and protects that clan, and is called the clan guardian.
言有罰者，謂有女人，自無眷屬又非婬女，若有凌逼，為王所知，或殺或縛、或復驅擯、或奪資財，名為有罰。	When it comes to punishment, it means that there is a woman who has no family and is not a prostitute. If she is raped and forced, and the king knows about it, she may be killed, bound, expelled, or property taken away, this is called punishment.
言有障者，謂有女人，身居卑賤，雖無親族而有主礙，名為有障。	When it comes to people with disabilities, it is said that there is a woman, who lives in a humble position, and although she has no relatives but has a host, she is called a woman with disabilities.
有障罰俱者，謂有女人，自無眷屬又非卑賤，依恃他居、為他所礙，若有𣣋逼所依恃者便為加罰，名障罰俱。	If there are obstacles and punishments, it is said that there is a woman who has no family and is not humble. She relies on others to live and is hindered by others. If there is someone who forces the person to rely on, she will be punished even more, which is called obstacles and punishments.
又上所說，一切女人隨所依止皆有障罰。	Furthermore, as mentioned above, all women will encounter obstacles and punishments wherever they rely.
所以者何？	So what?
由諸女人，法有拘礙，非禮行者便遭殺縛、或奪資財、或被退毀，是故一切名障罰俱。	Because of the restrictions on the law among women, those who do not follow the rules will be killed, their property taken away, or their property destroyed. Therefore, all obstacles and punishments are met.
何等名為下至授擲花鬘等信？	What kind of name is there to give a letter such as throwing flower garlands and so on?
謂有女人，已受男子或花或鬘、或諸瓔珞、或塗香末香、或隨一信物，如是名為下至授擲花鬘等信。	It is said that there is a woman who has received from a man a flower, a garland, a necklace, some incense, or a token, and this is called a token of honor, down to the flower garland.
何等名為於是等類？	What kind of things are called then and so on?
謂諸男子、諸半擇迦、諸修梵行。	It is said that all men, all Banzakas, and all those practicing the holy life.
何等名為修梵行者？	What kind of person is called a person who practices Brahma?
謂諸苾芻尼、正學、勤策女及鄔波斯迦、出家外道女，下至在家脩苦行女。	They are called Bizhu nuns, righteous students, hard-working women, Upaskar, monastic women and laywomen, down to women practicing asceticism at home.
謂有男子，捨自妻媵，告言：	It is said that a man abandoned his wife and concubine and said:
「善賢！放汝自在脩諸梵行。」	Good sage! Let you practice the holy life freely.
彼聞受持，苦行無怠。	He heard and upheld it and practiced asceticism without slacking off.
何等名為起欲煩惱廣說乃至不離邪行？	How can we talk about the troubles caused by desire so much that we will not shun evil deeds?
謂起欲界婬貪現前，於不應行，招誘強抑共為邪行不厭遠離，如是名為起欲煩惱廣說乃至不離邪行。	It is said that lust and greed arise in the realm of desire, and you do not do what you should not do, and you are tempted, forced, and suppressed, and you never get tired of staying away from the evil behavior.
是故名為欲邪行者，即於此中，何等名欲、何名欲邪行、何名離欲邪行，而說名為乃至命終離欲邪行鄔波索迦第三學處？	That is why it is called the evil conduct of desire. That is to say, in this, what is the name of desire, what is the name of evil conduct of desire, and what is the name of the evil conduct of abstention from desire, and how can it be called the third place of training of Upasokya, which is to abstain from the wrong conduct of desire even for the end of one’s life?
所言欲者，謂是婬貪或所貪境。	The desire mentioned is lust or greed.
欲邪行者，謂於上說所不應行，而暫交會，下至自妻非分非禮及非時處，皆名欲邪行。	Those who want to do evil things, such as those who are not allowed to do what they say above and have a temporary relationship with their wives, or those who are not polite and inappropriate at the wrong time, are all called those who want to do evil things.
即前所說鄔波索迦，於欲邪行能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為離欲邪行，是故說名乃至命終離欲邪行，鄔波索迦第三學處。	As mentioned before, Upasokya can make good choices when it comes to desirous and evil deeds, hates troubles and stays away, stops and protects himself, does not do anything, does not do it, does not violate it, abandons barriers, does not refuse, does not resist, does not violate, and does not cross. This is what he calls it. Abstaining from sexual desires and wrong conduct, that is why it is said that abstaining from sexual desire and evil conduct is the third place of study of Upasokya.
於第四中，且何名為虛誑語者？	In the fourth chapter, what is the name of a person who lies?
如世尊說：	As the Blessed One said:
有虛誑語者，或對平正、或對大眾、或對王家、或對執理、或對親族，同檢問言：	Those who make lies should be criticized and questioned at the same time, either to the generals, to the public, to the royal family, to the officials, or to relatives:
「咄哉男子！汝知當說、不知勿說；	"What a man! You know what you should say, but if you don't know, don't say it;
汝見當說、不見勿說。」	If you see it, you should say it; if you don’t see it, don’t say it. "
彼得問已，不知言知、知言不知；	Peter asked himself, "I don't know what I know, and I know what I know but I don't know;"
見言不見、不見言見。	See words without seeing them, see words without seeing them.
彼或為己、或復為他、或為名利，故以正知說虛誑語、不離虛誑，如是名為虛誑語者。	Either for himself, for others, or for fame and fortune, so he speaks falsehoods with correct knowledge and does not shun falsehoods. This is called a falsehood.
何等名為有虛誑語者？	What kind of person is called lying?
謂於虛誑語不深厭患、不遠不離、安住成就，如是名為有虛誑語者。	It is said that falsehoods are not deep and weary of troubles, never far away nor far apart, and are stable and successful. This is called a person who has falsehoods.
何等名為或對平正？	What is the name of justice?
平正有三：	There are three things:
一、村平正；	1. Murahira Masaru;
二、城平正；	2. The city is level and upright;
三、國平正。	3. The country is peaceful and upright.
此諸平正聚集現前同檢問時，名對平正。	When all the Pingzhengs gathered together for questioning, they were named Dui Pingzheng.
何等名為或對大眾？	What kind of name or to the public?
大眾有四：	There are four masses:
一、剎帝利眾；	1. Kshatriyas;
二、婆羅門眾；	2. Brahmins;
三、居士眾；	3. Lay people;
四、沙門眾。	4. The ascetics.
此諸大眾聚集現前同檢問時，名對大眾。	When all these people gather together and question each other, they are called the public.
何等名為或對王家？	What is the name of the Wang family?
謂諸國王及餘宰輔理公務者，彼若聚集現前檢問，名對王家。	It is said that if the king and the remaining prime ministers assist in public affairs, if they gather in front of them for questioning, they will be called to the royal family.
何等名為或對執理？	What is the name or right of governance?
謂閑法律、固正斷者，此執理眾聚集現前同檢問時，名對執理。	It is said that the law is free and the judgment is firm and correct. When the people of the law are gathered together for questioning, they are called the law enforcement officials.
何等名為或對親族？	What kind of name or relatives?
謂諸親族聚集現前同檢問時，名對親族。	It is said that when all the relatives gather together for questioning, the name is the right relative.
何等名為同檢問等？	What is the name of the same inspection and so on?
謂或為證、或究其身，眾集量宜同檢問曰：	It is said that it is either a proof or an investigation of the person. It is appropriate for everyone to gather and examine together and say:
「咄哉男子！今對眾前，應以誠言具欵情實。	"What a man! Now in front of everyone, you should speak sincerely and truthfully.
若於是事見聞覺知，宜當宣說施設摽示。	If you see, hear, and are aware of this, you should explain it and show it.
若於是事無見聞等，勿當宣說施設摽示。」	If you have not seen or heard anything about it, do not explain or explain it. "
如是名為同檢問等。	This is called the same inspection and so on.
何等名為不知言知？	What is the name of not knowing?
謂為耳識曾受曾了，名為已聞。	It is said that it has been received by the ear consciousness, and it is called heard.
彼無耳識曾受曾了，隱藏如是想忍見樂，言我已聞，如是名為不知言知。	He has no ear knowledge and has experienced it before. He hides such thoughts and endures the joy of seeing it. He said that I have heard it. This is called knowing without knowing.
何等名為知言不知？	What does it mean to know what is said but not to know?
謂為耳識曾受曾了，名為已聞。	It is said that it has been received by the ear consciousness, and it is called heard.
彼有耳識曾受曾了，隱藏如是想忍見樂，言我不聞，如是名為知言不知。	He has ears and consciousness that he has experienced before. He hides such thoughts and endures seeing the joy. He speaks without hearing me. This is called knowing the words but not knowing.
何等名為不見言見？	What is the name of not seeing words?
謂為眼識曾受曾了，名為已見。	It is said that the eye-consciousness has experienced it, and it is called seeing.
彼無眼識曾受曾了，隱藏如是想忍見樂，言我已見，如是名為不見言見。	He has no eye-consciousness and has experienced it before. He hides such thoughts and endures the joy of seeing, saying that I have seen. This is called seeing without seeing words.
何等名為見言不見？	What is the name of seeing words but not seeing?
謂為眼識曾受曾了，名為已見。	It is said that the eye-consciousness has experienced it, and it is called seeing.
彼有眼識曾受曾了，隱覆如是想忍見樂，言我不見，如是名為見言不見。	He has experienced it with his eyes and consciousness, and he wants to hide it, but he can't bear to see it, saying that I can't see it. This is called seeing and saying that he can't see it.
何等名為彼或為己？	What is the name for others or for oneself?
謂有一類身行劫盜，王等執問：	It is said that there is a kind of person who commits robbery. The king and others asked:
「汝為賊不？」	Are you a thief?
彼得問已，竊自思惟：	Peter asked himself, secretly thinking:
「若實答者，必為王等或殺或縛、或復驅擯、或奪資財。	"If you answer truthfully, you will be killed, bound, expelled, or seized property by the king and others.
我今宜應自隱自覆自藏實事，故以正知說虛誑語。」	Now I should conceal myself, cover myself up, and hide the truth, so I tell falsehoods with correct knowledge. "
既思惟已，答王等言：	After thinking about it, I replied to the king and others:
「我實不為不與取事。」	I really don't want to take any trouble.
是名為己。	It is called oneself.
何等名為或復為他？	How can he be named or restored to him?
謂有一類親族知友行於劫盜，王等為證，執問彼言：	It is said that there is a group of relatives and friends who are engaged in robbery and robbery. The king testified and asked him:
「汝知此人行劫盜不？」	Do you know that this person is a robber?
彼得問已，竊自思惟：	Peter asked himself, secretly thinking:
「若實答者，我諸親友必為王等或殺或縛、或復驅擯、或奪資財。	"If you answer truthfully, all my relatives and friends will be killed, bound, expelled, or property stolen by the king.
我今宜應隱覆藏彼，故以正知說虛誑語。」	Now it is better for me to cover up and hide him, so I speak lies with correct knowledge. "
既思惟已，答王等言：	After thinking about it, I replied to the king and others:
「我知親友決定不為不與取事。」	I know that my relatives and friends have decided not to make trouble.
是名為他。	It's called him.
何等名為或為名利？	What kind of name or fame and fortune?
謂有一類，多有所欲、多有所思、多有所願，作是思惟：	It is said that there is a category that has many desires, many thoughts, and many wishes. Think about it this way:
「我當施設如是如是虛誑方便，必當獲得可意色聲香味觸等。」	If I create such false conveniences, I will definitely obtain desirable colors, sounds, scents, touches, etc.
既思惟已方便追求，故以正知說虛誑語，如是名為或為名利。	Since thinking has facilitated the pursuit, I use correct knowledge to speak false words, and this name may be for fame and fortune.
何等名為故以正知說虛誑語？	What kind of reputation is there for telling falsehoods based on correct knowledge?
謂自隱藏想忍見樂故思明了，數數宣說施設摽示違想等事，如是名為故以正知說虛誑語。	It is said that one hides oneself and wants to endure seeing happiness, so he thinks clearly. He counts and proclaims the facilities and shows his disobedience and other things. This is the name, so he speaks false words with correct knowledge.
即於此中，何名虛誑、何名虛誑語、何名離虛誑語，而說名為乃至命終離虛誑語鄔波索迦第四學處？	That is to say, in this, what is the name of falsehood, what is the name of falsehood, what is the name of leaving falsehood, and what is the name of the fourth place of study of Upasokya?
言虛誑者，謂事不實、名虛想等，不實名誑，是名虛誑。	Those who make false claims are those who claim that things are not true, false claims, etc. If they are not true, they are false claims.
虛誑語者，以貪瞋癡違事想說令他領解，名虛誑語。	Those who lie in vain are those who use greed, anger, and ignorance to violate things and try to make others understand. This is called falsehood.
即前所說鄔波索迦，於虛誑語能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為離虛誑語，是故說名乃至命終離虛誑語，鄔波索迦第四學處。	As mentioned before, Upasokya was able to make good choices when it came to falsehoods, was tired of troubles and stayed away, stopped and protected, did not do anything, did not do it, did not offend, abandoned barriers, did not refuse, did not rebel, did not violate, and did not cross. This is called separation. False words are the fourth place of study for Upasokya.
於第五中，何名諸酒、何名飲諸酒、何名放逸處、何名離飲諸酒諸放逸處，而說名為乃至命終離飲諸酒諸放逸處鄔波索迦第五學處？	In the fifth chapter, what is the name of all the wines, what is the name of the drinking of all the wines, what is the name of the place of relaxation, what is the name of the place of freedom from drinking all the wines and all the places of relaxation? Suojia's fifth school?
言諸酒者，謂窣羅酒、迷麗耶酒及末沱酒。	When talking about various wines, they refer to Xuluo wine, Miliya wine and Motuo wine.
言窣羅者，謂米麥等如法蒸煮，和麴糵汁、投諸藥物，醞釀具成酒色香味，飲已惛醉，名窣羅酒。	When talking about Zuluo, it is said that rice, wheat, etc. are steamed according to the method, mixed with koji rice wine juice, and various medicines are added to brew it into a wine with a beautiful color, fragrance, and drunkenness. It is called Zuluo wine.
迷麗耶者，謂諸根莖葉花果汁，不和麴糵，醞釀具成酒色香味，飲已惛醉，名迷麗耶酒。	Miriya refers to the fact that the juice of roots, stems, leaves and flowers does not mix well with rice dumplings. When brewed, it has the color and fragrance of wine. If you drink it and become drunk, it is called Miriya wine.
言末沱者，謂蒲萄酒，或即窣羅迷麗耶酒，飲已令醉，總名末沱。	When talking about Mo Tuo, it is called Pu grape wine, or Luo Miliya wine. If you are drunk after drinking it, it is generally called Mo Tuo.
飲諸酒者，謂飲咽啜如上諸酒，名飲諸酒。	Those who drink various wines are said to drink and sip the above wines, which is called drinking various wines.
放逸處者，謂上諸酒，飲已能令心生憍傲、惛醉狂亂、不識尊卑，重惑惡業皆因此起，放逸所依，名放逸處。	The place of relaxation is called the place of relaxation. Drinking it can make the mind arrogant, intoxicated and crazy, without realizing dignity and inferiority, and causing serious confusion and bad karma. The place where relaxation depends on is called the place of relaxation.
即前所說鄔波索迦，於飲諸酒能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為離飲諸酒諸放逸處，是故說名乃至命終離飲諸酒諸放逸處，鄔波索迦第五學處。	As mentioned before, when it comes to drinking wine, Upasokya is able to think well about choices, be disgusted with troubles and stay away from them, stop and protect himself, do not do anything, do not do it, do not offend, abandon obstacles, do not refuse, do not go against, do not violate, and do not cross. This is called Abstaining from drinking all kinds of wine and being lethargic, that is why it is said that one’s name and even one’s life are free from drinking all kinds of wine and all kinds of lethargy. This is the fifth place of learning of Upasokya.
如是五種，云何名學、云何名處，言學處耶？	If there are five kinds of things, what is the name of learning, and where is the name of learning?
所言學者，謂於五處、未滿為滿，恒勤堅正脩習加行，故名為學。	The so-called scholar refers to those who are not yet full but are full in the five areas. They practice diligently and steadily, so they are called learning.
所言處者，即離殺等，是學所依，故名為處。	The place mentioned is the freedom from killing, etc., which is the basis for learning, so it is called the place.
又離殺等，即名為學亦即名處，故名學處。	And without killing and so on, it is called learning, which is also the name place, so it is called learning place.
一切鄔波索迦皆歸佛法僧耶？	All Upasokya belong to the Buddha, Dharma and Sangha?
除諸世俗鄔波索迦，一切皆歸佛法僧寶。	Except for the worldly worldly Upasokya, everything belongs to the treasure of Buddha, Dharma and Sangha.
有歸佛法僧寶而非鄔波索迦，謂苾芻、苾芻尼、正學、勤策、勤策女、鄔波斯迦等。	There are those who belong to the Buddha, Dharma, and Sangha, instead of Upasokya, and they are called Bicu, Bicuni, Zhengxue, Qince, Qince’s Girl, Upasoka, etc.
一切鄔波索迦皆世尊弟子耶？	Are all Upasokya disciples of the Blessed One?
應作四句。	There should be four sentences.
有鄔波索迦非世尊弟子，謂鄔波索迦，未得見諦，於未來果未能現觀。	There are those who are not disciples of the World Honored One, Upasokya, and they say that Upasokya has not realized the truth and cannot realize the future results.
有世尊弟子非鄔波索迦，謂苾芻、苾芻尼、正學、勤策、勤策女、鄔波斯迦等，已得見諦，於未來果已能現觀。	There are disciples of the World Honored One who are not Upasokya, such as Bichu, Bichuni, Zhengxue, Qince, Qince's daughter, Upasoka, etc., who have already seen the truth, and the results will be manifested in the future.
有鄔波索迦亦世尊弟子，謂鄔波索迦已得見諦，於未來果已能現觀。	There is a disciple of the World Honored One, Upasokya, who says that Upasokya has attained the truth and will be able to see the results in the future.
有非鄔波索迦非世尊弟子，謂苾芻、苾芻尼、正學、勤策、勤策女鄔波斯迦，未得見諦，於未來果未能現觀；	There are those who are not the disciples of the Blessed One, such as Bichu, Bichuni, Zhengxue, Diligent, Diligent, the daughter Upasoka, who has not realized the truth, and the future results cannot be visualized;
及餘異生未見諦者。	And those who have yet to see the truth in other lives.
一切墮僧寶攝皆得僧和敬耶？	All the fallen monks and treasures will be respected by the monks?
應作四句。	There should be four sentences.
有墮僧寶攝非得僧和敬，謂正學、勤策、勤策女、鄔波索迦等，已得見諦，於未來果已能現觀。	There is a fallen monk, Bao Zhao, who has not won the respect of the monks. It is said that Zheng Xue, Qin Ce, Qin Ce Nu, Upasokya, etc. have realized the truth, and the results will be manifested in the future.
有得僧和敬非墮僧寶攝，謂苾芻、苾芻尼，未得見諦，於未來果未能現觀。	There are those who have obtained the monk's respect and are not captured by the fallen monk's treasure. They say that Bicu and Bicu are not aware of the truth, and the future results cannot be visualized.
有墮僧寶攝亦得僧和敬，謂苾芻、苾芻尼，已得見諦，於未來果已能現觀。	There was a fallen monk who also gained the respect and respect of the monks, saying that Bi Cu and Bi Cu Ni had already understood the truth, and the results would be revealed in the future.
有非墮僧寶攝非得僧和敬，謂正學、勤策、勤策女、鄔波索迦、鄔波斯迦，未得見諦，於未來果未能現觀；	There are those who have not fallen into the trap of the Sangha and have not won the respect of the Sangha. It is said that those who are righteous, hard-working, hard-working women, Upasokya, and Upasokya have not seen the truth, and their future results cannot be seen;
及餘異生未見諦者。	And those who have yet to see the truth in other lives.
說一切有部法蘊足論卷第一	Volume 1 of the Treatise on the Sufficiency of Sarvastivada Dharma
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#【經文資訊】大正新脩大藏經第 26 冊 No.	#[Scripture Information] Taisho Newly Revised Tripitaka Volume 26 No.
1537 阿毘達磨法蘊足論	1537 Abhidhamma Dharma-Gandha Sutra
#【版本記錄】發行日期：	#[Version Record] Release date:
2023-12，最後更新：	2023-12, last updated:
44939	44939
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點	#[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】	#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------	#------------------------------------------------ --------------------------
阿毘達磨法蘊足論卷第二	Abhidhamma Dharma-Gandha Sutra Volume 2
尊者大目乾連造	Venerable Mahamougal Lianzao
三藏法師玄奘奉　詔譯	Translated by the imperial edict of Tripitaka master Xuanzang

2 – 預流支品第二 Pre-distribution product second

預流支品第二	Pre-distribution product second
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「有四種法，若正勤脩，是人名為多有所作。	"There are four kinds of Dharma. If you practice them diligently, you will be able to accomplish a lot.
何等為四？	What is four?
謂親近善士、聽聞正法、如理作意、法隨法行。	It means being close to good people, listening to the righteous Dharma, doing your mind properly, and practicing the Dharma according to the Dharma.
汝等苾芻應如是學：	This is how you, Bicu, should learn:
我當親近供養善士，恭敬一心聽聞正法，如理觀察甚深妙義，精進脩行法隨法行。」	I should get close to and make offerings to good people, listen respectfully and wholeheartedly to the true Dharma, observe the profound and wonderful meanings rationally, practice the Dharma diligently, and follow the Dharma. "
爾時世尊為攝前義而說頌曰：	At that time, the World-Honored One said in praise of the previous meaning:
「善哉見善士，　　能斷疑增慧，	"It's good to see a good person, he can eliminate doubts and increase wisdom.
令愚成智人，　　慧者應親近。	To make fools wise, the wise should be close to you.
善士應親近，　　以親近彼時，	A good person should be close to him, so as to get close to him.
令疑斷慧增，　　使愚成智故。」	It eliminates doubts and increases wisdom, and makes fools become wise. "
云何為善士？	What is a good person?
謂佛及弟子。	Call the Buddha and his disciples.
又諸所有補特伽羅，具戒具德、離諸瑕穢、成調善法、堪紹師位、成就勝德，知羞悔過、善守好學、具知具見、樂思擇、愛稱量、憙觀察性，聰敏具覺慧、息追求有慧類，離貪趣貪滅、離瞋趣瞋滅、離癡趣癡滅、調順趣調順、寂靜趣寂靜、解脫趣解脫、越度趣越度、妙覺趣妙覺、涅槃趣涅槃，樂調順諦、離憍放逸、好慧忍辱柔和、升直道如見，專自調伏、專自寂靜、專自涅槃，為纔支身遊諸國邑王都聚落求衣食等，具質直、具調順、具足質直及調順，具忍辱、具柔和，具足忍辱及柔和，具供養、具恭敬、具足供養及恭敬，具正行、具守根、具足正行及守根，具軌範、具所行、具足軌範及所行，具信尸羅及聞捨慧，自具淨信亦能勸勵安立有情同具淨信，自具尸羅及聞捨慧亦能勸勵安立有情同具尸羅及聞捨慧，是名善士。	Also, all those who are full of virtues, possess discipline and virtue, are free from all defects, have cultivated the good Dharma, are worthy of being appointed as teachers, have achieved great virtues, know shame and repent, are good at learning, have knowledge and insight, are willing to think and choose, and are fond of names. Measure, observe and observe, be intelligent, have awareness and wisdom, pursue the kind of wisdom, be free from the interest of greed, be free from the interest of anger, be free from the interest of delusion, be harmonious, be harmonious, be peaceful, be peaceful, be liberated, be liberated, and transcend The joy of life is beyond the limit, the wonderful enlightenment is wonderful, the joy of nirvana is nirvana, the music is in harmony with the truth, the freedom is free, the wisdom is patient, the gentleness is gentle, the straight path is like seeing, the self-control, the silence, the nirvana are talents. He travels to various kingdoms, towns, and settlements of kings to seek food, clothing, etc., possessing upright character, possessing docility, possessing righteousness and docility, possessing patience and gentleness, possessing sufficient patience and gentleness, possessing offerings, possessing reverence, possessing sufficient offerings and reverence, Have the right conduct, have the roots, have the right conduct and the roots, have the standard, have the conduct, have the standard and conduct, have faith in Sheluo and hear the wisdom of the world, have pure faith, and can also encourage others with pure faith to settle down. He who has the knowledge of the Buddha and the wisdom of the Buddha can also encourage and encourage those who have compassion for him.
何故名善士？	Why is he called a good man?
以所說善士，離非善法、成就善法，具足成就四念住、四正勝、四神足、五根、五力、七等覺支、八聖道支，故名善士。	A good person is called a good person because he avoids unwholesome dharmas and achieves good dharmas. He possesses the ability to achieve the Four Mindfulness Absolutes, the Four Right Victories, the Four Divine Footsteps, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Noble Path.
若能於此所說善士，親近承事恭敬供養，如是名為親近善士。	If you can be close to the good people mentioned here, be close to them, serve with respect and make offerings, this is called being close to the good people.
云何名為聽聞正法？	What is the name of hearing the righteous Dharma?
謂所親近供養善士，未顯了處為正顯了、未開悟處為正開悟，以慧通達深妙句義方便為其宣說施設安立開示，以無量門正為開示，苦真是苦、集真是集、滅真是滅、道真是道。	It is said that those who are close to and make offerings to good people are those who have not manifested the truth, and the things that have not been enlightened are correctly enlightened. They use wisdom, understanding, profound meanings, meanings and convenient methods to preach, establish and teach for them, and use the immeasurable door to teach them. , suffering is really suffering, collection is really collection, cessation is really cessation, Tao is really Tao.
云何名為以無量門正為開示苦真是苦？	How can it be said that using the immeasurable gate to enlighten suffering is really suffering?
謂正開示生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦，略說一切五取蘊苦。	It is said that the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of hatred and resentment, the suffering of love and separation, the suffering of not being able to seek, and the suffering of all the five aggregates of clinging are briefly discussed.
如有頌言：	If there is a hymn:
「諸蘊起為苦，　　生及出亦苦，	"The arising of all aggregates is suffering, and their birth and emergence are also suffering.
生已有老苦，　　病苦與死苦，	Life has the suffering of old age, sickness and death,
煩惱生為苦，　　生已住亦苦，	When troubles are born, they are suffering, and when they are born, they are also suffering.
非聰敏悔苦，　　不調伏死苦，	Without wisdom and regret, without taming the pain of death,
無智有情苦，　　增羯吒私苦，	The suffering of being ignorant and sentimental increases the private suffering of Jie Zha,
愚夫生死苦，　　多劫馳流苦。」	A foolish man suffers from birth and death, and suffers from running through many kalpas. "
此等名為以無量門正為開示苦真是苦。	These names use the immeasurable door as a guide to reveal that suffering is really suffering.
云何名為以無量門正為開示集真是集？	Why is it called the true collection of teachings based on the immeasurable gate?
謂正開示愛、後有愛、憙俱行愛、彼彼憙愛，為去來今眾苦因本、道路由緒，能作生緣起集等起，能起集等起現法中諸苦，身壞後苦由是出生。	It is said that love is rightly revealed, love will follow, love will be practiced together, and love for one another will be the cause and path of all sufferings in the past and present. Suffering comes from birth after the body breaks down.
如有頌言：	If there is a hymn:
「因愛棄良醫，　　癰本榛藤渴，	"Abandoning a good doctor because of love, the carbuncle is thirsty.
未調伏一切，　　數數感眾苦。	I haven't tamed everything, I feel all the sufferings.
如樹根未拔，　　雖斫斫還生，	Like a tree whose roots are not uprooted but still grows alive even if it is pruned.
未拔愛隨眠，　　數數感眾苦。	Love goes to sleep without being plucked out, and I feel all the sufferings.
如毒箭在身，　　損壞色力等，	Like poisonous arrows in the body, damaging the sexual power, etc.
眾生內有愛，　　損壞諸善根。」	There is love in all living beings, which damages all good roots. "
此等名為以無量門正為開示集真是集。	These are called the true collection of teachings based on the immeasurable gate.
云何名為以無量門正為開示滅真是滅？	What is the meaning of using the immeasurable door as a guide to reveal the true annihilation?
謂正開示，即上所說愛、後有愛、憙俱行愛、彼彼憙愛，無餘永斷、棄捨變吐、盡離染滅、寂靜永沒，名為舍宅、亦名洲渚、亦名救護、亦名歸依、亦名所趣、亦名無憂、亦名無病、亦名無動、亦名無沒、亦名無熾、亦名無熱、亦名安隱、亦名惔怕、亦名善事、亦名吉祥、亦名涅槃。	It is called the correct teaching, that is, the love mentioned above, the love that follows, the love that is practiced all the time, the love of one and the other, no more and forever, abandonment and vomiting, the cessation of defilement, the silence and eternity, is called the home, also known as Zhouzhu is also called rescue, refuge, interest, worry-free, disease-free, motionless, non-disappearance, non-heat, non-heat, tranquility, It is also called fear, good deeds, auspiciousness, and nirvana.
如有頌言：	If there is a hymn:
「究竟沙門果，　　調伏所稱讚，	"The ultimate recluse fruit, subdues those who are praised,
我慢滅無餘，　　永證甘露迹。	My arrogance is gone, and there is no trace of nectar left.
所歸住趣宅，　　勝宮佛所讚，	The place where he lives is an interesting house, praised by the Buddha of Shenggong,
惔怕滅無邊，　　彼岸常安隱。	The fear of destruction is boundless, the other shore is always peaceful.
所依盡苦滅，　　脫無窟究竟，	All suffering is gone, and there is no cave to escape from.
勝義旨應供，　　智所習聖欣。	The supreme decree is fulfilled, and the learned wisdom is welcomed by the saints.
都無老病死，　　無愁歎苦憂，	There is no old age, sickness or death, no sorrow or sorrow,
微難見無邊，　　滅諦無同類。」	It is difficult to see the infinite, and the truth of cessation has no similar kind. "
此等名為以無量門正為開示滅真是滅。	These names use the immeasurable door as a guide to reveal the true cessation of cessation.
云何名為以無量門正為開示道真是道？	What does it mean to use the immeasurable gate as the right to reveal the true way?
謂正開示，此道此行於去來今眾苦，能斷能棄、能吐能盡、能離染、能滅、能寂靜、能令永滅沒。	It is said to be a correct teaching. This path and practice can cut off all sufferings in the past and present, can vomit and eliminate them, can break away from defilements, can annihilate them, can silence them, and can cause them to disappear forever.
此復云何？	What does this mean?
謂八支聖道：	It is called the Eight-branch Noble Path:
正見、正思惟、正語、正業、正命、正精進、正念、正定。	Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
如有頌言：	If there is a hymn:
「此威猛一趣，　　如鳥路清虛，	"This powerful thing is like a bird, the road is clear and empty,
牟尼定所行，　　為眾數宣說。	Muni determines what he will do and declares it to everyone.
哀愍說一趣，　　見道盡生邊，	I'm sorry to say that I saw that the road was over,
此道於瀑流，　　去來今能度。	This path is in the waterfall, and it can be passed through the past and present.
能究竟調靜，　　能盡生死流，	Able to regulate the ultimate tranquility, able to control the flow of life and death,
能通達多界，　　能開明眼道。	Can access many realms, can open eyes.
如殑伽駛流，　　速趣於大海，	Like Suga sailing on the current, speeding through the sea,
開示廣慧道，　　速證於涅槃。	Reveal the path of wisdom and enlightenment, and quickly achieve nirvana.
哀愍一切眾，　　轉未聞法輪，	I feel sorry for all the people who have not yet heard the Dharma wheel.
教導諸天人，　　稽首度有海。」	Teach the heavens and humans that there is a sea in the sky. "
此等名為以無量門正為開示道真是道。	These are called using the immeasurable door as a guide to reveal the true way.
若於此等所說正法，樂聽、樂聞、樂受持、樂究竟、樂解了、樂觀察、樂尋思、樂推究、樂通達、樂觸、樂證、樂作證，為聞法故，履艱險徑、涉邊表路、遊平坦道皆無忌難；	If the Dharma mentioned above is joyful to hear, joyful to hear, joyful to receive and uphold, joyful to the ultimate, joyful to understand, joyful to observe, joyful to contemplate, joyful to reason about, joyful to understand, joyful to touch, joyful to witness, joyful to witness, it is because of listening to the Dhamma. , it is not difficult to walk on difficult and dangerous trails, cross the frontier roads, and travel on flat roads;
為受持故，數以耳根，對說法音，發勝耳識，如是名為聽聞正法。	For the sake of acceptance and upholding, I use my ears to speak the Dharma to each other, and generate the consciousness that exceeds the ears. This is called hearing the true Dharma.
云何名為如理作意？	What is the name of "reasonable intention"?
謂從善士聞正法已，內自慶慰，歡喜踊躍：	It is said that after hearing the true Dharma from a good person, he feels relieved internally and jumps for joy:
「奇哉世尊！能說如是深妙正法。	"How wonderful, World Honored One! He can speak such profound and wonderful Dharma.
佛所說苦實為真苦，佛所說集實為真集，佛所說滅實為真滅，佛所說道實為真道。」	What the Buddha said about suffering is actually true suffering, what the Buddha said about the collection of suffering is actually the true collection, what the Buddha said about cessation is actually the true cessation, and what the Buddha said is the true way. "
彼由如是內自慶慰歡喜踊躍引攝其心，隨攝等攝作意發意，審正觀察深妙句義，如是名為如理作意。	He is so internally comforted, joyful and excited that his mind is drawn to him, and he makes up his mind along with the shots, and carefully observes the meaning of the profound sentences. This is called the rational mind.
云何名為法隨法行？	What does it mean to follow the Dharma?
謂彼旋環如理作意審正觀察深妙義已，便生出離遠離所生五勝善法，謂信、精進及念、定、慧。	It is said that when those people circle around and carefully observe the profound and wonderful meanings, they will give rise to the five superior virtuous things arising from separation and distance, which are called faith, diligence, mindfulness, concentration, and wisdom.
彼於自內所生出離遠離所生五勝善法，脩習堅住無間脩習增上加行，如是名為法隨法行。	He practices the Five Perfect Dharma, which arises from within himself and is renounced and far away from him. He practices the practice of perseverance and uninterrupted practice and increases the number of practices. This is called Dharma following the Dharma.
精進修行法隨法行，便得趣入正性離生。	If you practice the Dharma diligently and follow the Dharma, you will be able to enter the right nature and be reborn.
所以得入正性離生，由精進脩法隨法行。	Therefore, you can enter the right nature and leave birth, practice the Dharma diligently and follow the Dharma.
所以能脩法隨法行，由如理觀甚深妙義。	Therefore, you can practice the Dharma and follow the Dharma, and understand the profound and wonderful meaning from the principles.
所以能觀甚深妙義，由能恭敬聽聞正法。	Therefore, one can contemplate the profound and wonderful meaning, and one can respectfully listen to the true Dharma.
所以復能聽聞正法，由能親近供養善士。	Therefore, I can hear the true Dharma again, and I can get close to and make offerings to good people.
若能親近供養善士便聞正法，聞正法已便能如理觀深妙義，如理觀察深妙義已便能進脩法隨法行，既精進脩法隨法行便得趣入正性離生。	If you can get close to and make offerings to good people, you will hear the true Dharma. After hearing the true Dharma, you will be able to comprehend the profound and wonderful meanings. If you observe the profound and wonderful meanings rationally, you will be able to practice the Dharma and follow the Dharma. Once you practice the Dharma diligently and follow the Dharma, you will be able to enter the right nature. born.
如山頂上天雨霖霪先溪㵎滿，溪㵎滿已小溝瀆滿，小溝瀆滿已大溝瀆滿，大溝瀆滿已小河滿，小河滿已大河滿，大河滿已大海滿，大海如是漸次方滿。	Just like when it rains and rains on the top of a mountain, the stream is full. When the stream is full, the small ditch is full. When the small ditch is full, the big ditch is full. When the big ditch is full, the small river is full. When the small river is full, the big river is full. When the big river is full, the big sea is full. This is how the ocean gradually fills up.
聖道大海亦復如是，要先親近供養善士方聞正法，聞正法已方能如理觀深妙義，如理觀察深妙義已方能進脩法隨法行，精進脩行法隨法行得圓滿已方得趣入正性離生。	The same is true for the sea of holy paths. You must first get close to and make offerings to good people before you can hear the true Dharma. After hearing the true Dharma, you can understand the deep and wonderful meanings rationally. Only by observing the profound and wonderful meanings rationally can you learn the Dharma and follow the Dharma. Practice the Dharma diligently and follow the Dharma. Only when you have reached perfection can you enter the right nature and live in peace.
既得趣入正性離生，便名已生八支聖道，謂正見等如前已說。	Having attained the right nature and separated from birth, it is said that the Eight-branched Noble Path has been born, and it is called right view, etc. as mentioned before.
如是四種，名預流支。	If there are four kinds of them, they are named preflow branch.
由此四種，於聖道流能獲能得、能至隨至、能辦能滿、能觸能證、能作證故，名預流支。	From these four kinds, in the flow of the Holy Path, because they can be obtained, they can come with them, they can be accomplished, they can be touched, they can be realized, and they can be proved, they are called pre-current branches.
又此四種，於所求義，由脩習多脩習，能獲能得、能至隨至、能辦能滿、能觸能證。	In addition, these four kinds of meanings can be obtained through practice and practice, they can be followed, they can be accomplished, they can be fulfilled, and they can be touched and realized.
能作證故，名預流支。	Because he can testify, he is named Preliminary Liuzhi.
又此四種，於聖道流能隨順、能增長、能嚴飾、能磨瑩、能為常安助資糧故，名預流支。	Furthermore, these four kinds are called pre-flow branches because they can follow the flow of the holy path, grow, be decorated, polished, and can provide sustenance for Chang'an.
又此四種，由語增語、由想等想施設言說為預流支故，名預流支。	Furthermore, these four types are pre-flow branches, namely, the addition of words by words, and the creation of speech by thoughts, etc., as pre-flow branches.

3 – 證淨品第三之一 One of the third pure products

證淨品第三之一	One of the third pure products
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「若諸有情，於汝言教信心聽受、能奉行者，汝當哀愍方便勸勵，安立令住四證淨中。	"If there are sentient beings who listen to your words and teachings with faith and are able to follow them, you should show sympathy and convenience to encourage them, and make them abide in the purity of the four realizations.
何等為四？	What is four?
謂佛證淨、法證淨、僧證淨、聖所愛戒。	It is said that the Buddha has attained purity, the Dharma has attained purity, the Sangha has attained purity, and the holy place has the precepts of love.
所以者何？	So what?
諸有地界水火風界，是四大種容可改易。	The realms of earth, water, fire, and wind are the four major realms that can be changed.
若有成就此四證淨諸聖弟子，必無改易。	If there are disciples of all saints who have achieved these four realizations, there will be no change.
由此多聞諸聖弟子成就如是四證淨故，若墮地獄、傍生、鬼界，無有是處。	Therefore, I have heard that many disciples of saints have achieved the four pure realizations. If they fall into hell, rebirth, or ghost realm, there will be no place for them.
是故若有於汝言教信心聽受能奉行者，汝當哀愍方便勸勵安立，令住四證淨中。」	Therefore, if there is anyone who has the faith to listen to your teachings and is able to follow them, you should express condolences and encourage them to settle down and live in the purity of the four realizations. "
云何佛證淨？	How can the Buddha achieve purity?
如世尊言：	As the World Honored One said:
此聖弟子，以如是相隨念諸佛，謂此世尊是如來、阿羅漢、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。	This noble disciple, who recites all the Buddhas in this way, says that this World Honored One is the Tathagata, an Arahant, a fully enlightened person, a perfect practitioner of enlightenment, a good person, an understander of the world, a supreme husband, a guide, a teacher of gods and humans, a Buddha, and a Bhagavan.
所言此者，謂此欲界、或此世界、此贍部洲。	What is said is this realm of desire, or this world, or this continent.
又言此者，謂即此身，持等持、軀等軀、聚得自體。	Also speaking of this, it is said that it is this body, holding on to the same body, the body to the body, and gathering its own body.
又言此者，謂此處生佛及弟子、諸仙牟尼、諸聰叡者、善調伏者、善調順者。	Also speaking of this, it is said that there are Buddhas and disciples, all the immortals and muni, all the wise ones, those who are good at taming, and those who are good at tempering.
又言此者，謂即於此教授教誡善說法中，是故言此。	He also said this, saying that it is in the teachings and good teachings of this professor, and that is why he said this.
言聖弟子者，聖謂佛法僧，歸依佛法僧故名聖弟子。	Those who speak of holy disciples are called holy disciples of the Buddha, Dharma, and Sangha. They take refuge in the Buddha, Dharma, and Sangha, so they are called holy disciples.
以如是相隨念佛者，謂以此相、此門、此理，於諸佛所起念隨念、專念憶念，不忘不失、不遺不漏、不失法性、心明記性，是故名為以如是相隨念諸佛。	Those who follow the Buddha's name in such a way mean that they should follow the thoughts of the Buddhas with this form, this door, and this principle, and remember them with concentration, without forgetting or missing, without omitting or omitting, without losing the nature of the Dharma, and the nature of the mind's clear memory. , that’s why it’s called chanting all the Buddhas in such a way.
所言謂者，謂如是相、如是狀、如是種、如是類，是故言謂。	The so-called one means such appearance, such shape, such kind, such kind, so it is said.
所言此者，謂如是戒、如是法、如是慧、如是通、如是解脫、如是多住，是故言此。	What is said is such precepts, such Dharma, such wisdom, such understanding, such liberation, such abiding, that is why I say this.
言世尊者，如後當釋。	The words of the world's venerable will be explained later.
言如來者，如世尊言：	Those who speak of the Tathagata are like the Blessed One who said:
從菩薩證無上正等菩提夜，乃至佛無餘依般涅槃界夜，於其中間諸有所說、宣暢敷演，一切皆如，無有虛妄、無有變異、諦實如理無有顛倒，皆以如是如實正慧見已而說，故名如來。	From the night when the Bodhisattva realizes the Supreme Enlightenment to the night when the Buddha reaches parinirvana without any remaining support, everything that has been said and preached and performed in the middle is the same. There is no falsehood, no variation, and the truth is the same without any inversion. , all are said with such true and correct wisdom, hence the name Tathagata.
阿羅漢者，略有二種阿羅漢性：	There are two types of Arhat natures for Arhats:
一者有為；	One is promising;
二者無為。	Both do nothing.
云何有為阿羅漢性？	How can one have the nature of an Arhat?
謂彼果得及彼得得，無學根力、無學尸羅、無學善根、十無學法及彼種類諸無學法，是名有為阿羅漢性。	It is said that the attainment of the fruit and the attainment of Peter, without learned roots, unlearned shila, unlearned good roots, unlearned dharma and all kinds of unlearned dharma, are called Arhat nature.
云何無為阿羅漢性？	Why is there no Arahant nature?
謂貪瞋癡一切煩惱皆悉永斷，超一切趣、斷一切道，三火永靜、焦渴永息、憍逸永離、窟宅永破，度四瀑流，無上究竟、無上寂靜、無上愛盡、離滅涅槃，是名無為阿羅漢性。	It is said that all the troubles of greed, hatred, and ignorance are forever ended, transcending all interests, and cutting off all paths. The three fires are eternally still, thirst is eternally quenched, boredom is forever separated, and the cave is forever destroyed. The four waterfalls are surmounted, and the supreme ultimate and supreme silence are , the end of supreme love, the end of nirvana, this is called the nature of unconditioned Arahant.
如來具足圓滿成就如是所說有為無為阿羅漢性，故名阿羅漢。	The Tathagata possesses the nature of Arahant who has perfected and achieved the conditioned and non-action as mentioned above, hence the name Arahant.
又貪瞋癡及餘煩惱皆悉應斷，如來於彼永斷遍知，如多羅樹永斷根頂無復遺餘，皆得當來永不生法，故名阿羅漢。	In addition, greed, anger, ignorance, and all remaining worries should all be eradicated. The Tathagata will eradicate them forever and know it forever, just like the roots of a taro tree are forever cut off and there will be no remnants. They are all destined to never give birth to the Dharma, so they are called Arhats.
又身語意三種惡行皆應永斷，如來於彼永斷遍知乃至廣說，故名阿羅漢。	Furthermore, all three kinds of evil deeds of body, speech, and mind should be permanently discontinued. The Tathagata knows and even expounds on this forever, so he is called Arahant.
又過去佛皆已遠離惡不善法，所有雜染、後有熾然、苦異熟果皆得當來永不生法；	In addition, all Buddhas in the past have stayed away from evil and unwholesome dharmas, and all defilements, subsequent burning, bitter and ripe fruits will never be born again;
今佛亦爾，故名阿羅漢。	Now the Buddha is also you, so he is called Arhat.
又佛世尊成就最勝吉祥功德，應受上妙衣服飲食諸坐臥具醫藥資緣種種供養，故名阿羅漢。	Moreover, the Buddha, the World-Honored One, has accomplished the most auspicious merits and deserves to receive all kinds of offerings including fine clothes, food, drink, sitting and bedding, medicine, and other means. Therefore, he is called Arahant.
如有頌言：	If there is a hymn:
「世所應受用，　　種種上妙物，	"What the world should use, sow the best things,
如來皆應受，　　故名阿羅漢。」	The Tathagata deserves to receive it, hence the name Arahant. "
正等覺者，如世尊言：	Those who are fully awakened, as the World Honored One said:
諸所有法、一切正性，如來一切知見解了正等覺，故名正等覺。	All dharmas, all righteousness, and all knowledge of the Tathagata understand perfect enlightenment, so it is called perfect enlightenment.
又等法者，謂四念住、四正勝、四神足、五根、五力、七等覺支、八聖道支，如來一切知見解了正等覺，故名正等覺。	Also, the Dharma refers to the four mindfulness, the four right victory, the four spiritual bases, the five faculties, the five powers, the seven factors of enlightenment, and the factors of the Eightfold Noble Path. All the Tathagata’s knowledge understands the correct enlightenment, so it is called correct enlightenment.
又於一切苦集滅道，能現觀道，能證預流果、一來果、不還果、阿羅漢果道，能證神境智作證通、天耳智作證通、他心智作證通、宿住隨念智作證通、死生智作證通、漏盡智作證通道，能盡貪瞋癡慢憍垢道，如來一切皆正等覺，至誠堅住慇重作意，以因、以門、以理、以相正等覺故，名正等覺。	In addition, in the path of all sufferings, one can manifest the path of contemplation, and can realize the pre-streaming fruit, the once-returning fruit, the non-returning fruit, and the Arahant fruit. He can realize the wisdom of the divine realm, the wisdom of the heavenly ears, and the wisdom of other minds. The wisdom of abiding and following thoughts to prove the passage, the knowledge of life and death to prove the passage, and the wisdom of the leakage to prove the passage can eliminate greed, anger, ignorance, conceit, and the filthy path. Everything is the Tathagata's enlightenment. With sincerity and firmness, he pays attention to his mind, and uses the cause and the door. It is called Zhengtong Awakening because of its rationality and appearance.
明行圓滿者，何等為明？	How can a person who is clear and perfect be called clear?
謂佛所有無學三明：	It is said that the Buddha has three uneducated enlightenments:
一者無學宿住隨念智作證明；	One person has no study, accommodation, and mindfulness as proof;
二者無學死生智作證明；	Both of them have no proof of learning, death, life and wisdom;
三者無學漏盡智作證明，是謂為明。	The three of them have no learning, leakage, and wisdom to prove it, which is called enlightenment.
何等為行？	What kind of behavior?
謂佛所有無學身律儀、語律儀、命清淨，是謂為行。	It is said that the Buddha's unlearned body discipline, speech discipline, and life are pure and pure.
又佛所有上妙威儀，往來顧視、屈申俯仰、服僧伽胝、執持衣鉢，悉皆嚴整，是謂為行。	Furthermore, the Buddha’s wonderful and majestic manners include looking at each other, bowing and bowing, bowing down, obeying the Sangha, and holding the robe and bowl. They are all done in a strict and orderly manner. This is called conduct.
此行前明，總謂明行。	This kind of behavior is clear beforehand, and it is always called a clear behavior.
如來具足圓滿成就如是明行，一向鮮白、一向微妙、一向無罪，是故名為明行圓滿。	The Tathagata has perfected such clear conduct, which is always clear, always subtle, and always sinless. Therefore, it is called perfect clear conduct.
言善逝者，謂佛成就極樂安隱無艱無難往趣妙法，故名善逝。	It is said that the person who is good at passing away means that the Buddha has achieved the wonderful Dharma of ultimate happiness, peace and tranquility without any difficulty, so he is called good at passing away.
又貪瞋癡及餘煩惱所生種種難往趣法，如來於彼永斷遍知，如多羅樹永斷根頂無復遺餘，皆得當來永不生法，故名善逝。	In addition, all kinds of difficult-to-go dharmas generated by greed, anger, ignorance, and residual worries will be forever and completely known by the Tathagata, just like the roots of a taro tree are forever cut off and there will be no remnants of them.
又如過去諸佛世尊，皆乘如實無虛妄道，趣出世間殊勝功德，一至永至無復退還；	And just like all the Buddhas and World-Honored Ones in the past, they all took advantage of the true and non-illusory way, and achieved extraordinary merits and virtues in the world, which will never be returned once and for all;
今佛亦然，故名善逝。	The same is true for today's Buddha, hence the name Good Passing.
世間解者，謂五取蘊名為世間，如來於彼知見解了正等覺，故名世間解。	The worldly understanding refers to the five clinging aggregates called the world. The Tathagata knows and understands the perfect enlightenment, so it is called the worldly understanding.
又說五趣名為世間，如來於彼知見解了正等覺，故名世間解。	It is also said that the five realms are called the world. The Tathagata knows and understands the perfect enlightenment in that world, so it is called the world.
又說六處名為世間，如來於彼知見解了正等覺，故名世間解。	He also said that the six places are called the world, and the Tathagata knows and understands the perfect enlightenment in that place, so it is called the world.
又說三界所攝諸處名為世間，從彼而生、從彼而起、從彼而出，因彼而生、因彼而起、因彼而出，如來於彼知見解了正等覺，故名世間解。	He also said that all the places included in the three realms are called the world. They are born from that, arise from that, and come out from that. , hence the name worldly solution.
無上丈夫者，如世尊言：	The supreme husband is as the Blessed One said:
所有有情，無足、二足、四足、多足，有色無色、有想無想非想非非想，如來於中最稱第一、最勝最尊、最上無上，由此故說無上丈夫。	All sentient beings, whether legless, two-legged, four-legged or multi-legged, colorless, colorless, thinking, non-thinking, non-thinking, non-non-thinking, the Tathagata is the first among them, the most victorious, the most honorable, the most supreme, so this is why it is said The supreme husband.
調御士者，謂佛世尊略以三種巧調御事，調御一切所化有情：	The one who regulates the charioteers is said to be the Buddha, the World-Honored One, who regulates things in three ways to regulate all sentient beings:
一、於一類一向柔軟；	1. Always soft in one category;
二、於一類一向麁獷；	2. The first category is always rugged;
三、於一類柔軟麁獷。	3. In the first category, it is soft and rugged.
云何如來於彼一類一向柔軟？	Why is Tathagata like that always soft?
謂為彼說此身妙行、此身妙行所感異熟，此語妙行、此語妙行所感異熟，此意妙行、此意妙行所感異熟，此天、此人，此善趣、此樂世、此涅槃，是名如來於彼一類一向柔軟。	It is said that he is told about the wonderful deeds of the body, the familiarity of the wonderful deeds of the body, the wonderful deeds of speech, the familiarity of the wonderful deeds of speech, the wonderful deeds of the mind, the familiarity of the wonderful deeds of the mind, this heaven, this person, this This good destination, this blissful world, this nirvana, this is the name of the Tathagata who is always soft to that kind.
云何如來於彼一類一向麁獷？	Why is Tathagata like him always so rough?
謂為彼說此身惡行、此身惡行所感異熟，此語惡行、此語惡行所感異熟，此意惡行、此意惡行所感異熟，此地獄、此傍生、此鬼界，此險難、此惡趣、此墮落，是名如來於彼一類一向麁獷。	It is said that the evil deeds of this body are experienced by the evil deeds of the body, the evil deeds of the words are experienced by the evil deeds of the words, the evil deeds of the mind are experienced by the evil deeds of the mind, this hell, this side birth, In this world of ghosts, in this danger, in this evil realm, in this depravity, this Tathagata has always been unruly among others.
云何如來於彼一類柔軟麁獷？	Why is Tathagata so soft and rugged?
謂於時時為說身妙行、語妙行、意妙行；	It is said that at all times, we should talk about the wonderful conduct of the body, the wonderful conduct of speech, and the wonderful conduct of mind;
或於時時為說身妙行、語妙行、意妙行所感異熟；	Or from time to time, I feel strangely familiar with the wonderful deeds of body, speech, and mind;
或於時時為說身惡行、語惡行、意惡行；	Or at all times, he says bad deeds of body, speech, or mind;
或於時時為說身惡行、語惡行、意惡行所感異熟；	Or you may feel strangely familiar with bad deeds of body, speech, or mind from time to time;
或於時時為說天人，善趣、樂世、涅槃；	Or from time to time, he talks about gods and humans, good destination, blissful world, and Nirvana;
或於時時為說地獄、傍生、鬼界，險難、惡趣、墮落。	Or from time to time, he talks about hell, rebirth, ghost realm, danger, bad destiny, and depravity.
是名如來於彼一類柔軟麁獷。	This kind of Tathagata is soft and rugged.
如來於彼，以此三種巧調御事，如是調伏、如是止息、如是寂靜、如是令其無餘永捨貪瞋癡等一切煩惱，如是令其無餘永盡貪瞋癡等一切煩惱，令永調伏、令永止息、令永寂靜，得上調御、得勝調御、得勝清涼，永除曲穢，善滅慢覆及諂垢濁，是故如來名調御士。	The Tathagata comes to him, and uses these three kinds of skillful control to control things. He can tame things in this way, stop them in this way, and be still in peace. He can make him give up all the troubles such as greed, anger, and ignorance forever without any remaining troubles. Eternally taming and subduing, causing eternal cessation, causing eternal silence, being able to regulate upwards, victoriously taming, victorious cooling, permanently eradicating filth and filth, good at destroying conceit and flattery, which is why the Tathagata is called the taming warrior.
天人師者，如世尊告阿難陀言：	Teachers of gods and humans, as the World-Honored One said to Ananda:
我非但與苾芻、苾芻尼、鄔波索迦、鄔波斯迦四眾為師，然我亦與諸天魔梵、沙門婆羅門等諸天人眾為師、為勝師、為隨師，為範、為勝範、為隨範，為將為導，是故如來名天人師。	I am not only my teacher with Bichu, Bichuni, Upasoka, and Upasoka, but I am also my teacher with the gods, demons, Brahmins, ascetics and Brahmans and other gods and humans, as a master, as a victor, as a follower, and as a teacher. Fan is the model for winning, following the model, and being the guide. This is why the Tathagata is called the teacher of heaven and man.
所言佛者，謂於如來無學智見明鑒覺慧照現觀等已能具起及得成就，故名為佛。	The Buddha mentioned refers to the Tathagata who has no knowledge, wisdom, vision, awareness, wisdom, enlightenment, appearance, and contemplation, and can already possess and achieve it, so he is called Buddha.
且如有一大婆羅門來詣佛所，以妙伽他讚問佛曰：	Suppose a great Brahmin comes to visit the Buddha and praises the Buddha with his Miaogatha, saying:
「稽首世導師，　　名最上覺者，	"The Master Jishou, the most supremely enlightened one,
何緣父母等，　　號尊名佛陀？」	Why do your parents call you Buddha? "
世尊哀愍彼婆羅門，亦以伽他而告彼曰：	The World-Honored One felt sorry for that Brahmin, and also told him with a blessing, saying:
「婆羅門當知，　　我如去來佛，	"Brahmins should know that I am the Buddha who comes and goes,
成就覺者相，　　故我名佛陀。	I have achieved enlightenment, so I am called Buddha.
婆羅門當知，　　我觀三世行，	Brahmins should know that I observe the conduct of the three lives,
皆有生滅法，　　故我名佛陀。	All are subject to birth and death, so I am called Buddha.
婆羅門當知，　　我於應知斷，	Brahmins should know, I should know how to judge,
證脩事已辦，　　故我名佛陀。	I have completed my practice, so I am called Buddha.
婆羅門當知，　　我於一切境，	Brahmins should know that in all circumstances, I
具一切智見，　　故我名佛陀。	Endowed with all wisdom and views, that is why I am called Buddha.
婆羅門當知，　　我於無量劫，	Brahmin, you should know that in my countless kalpas,
脩諸純淨行，　　經無量死生，	Cultivate pure conduct and pass through countless deaths and rebirths,
今於最後身，　　離塵垢毒箭，	Now in my final body, free from dust and poisonous arrows,
證得無上覺，　　故我名佛陀。」	I have achieved supreme enlightenment, so I am called Buddha. "
薄伽梵者，謂有善法名薄伽梵，成就無上諸善法故；	Bhagavan, it is said that there is a good dharma called Bhagavan, because it has accomplished all the supreme good dharma;
或脩善法，名薄伽梵，已脩無上諸善法故。	Or if you practice good Dharma, you will be named Bhagavan, because you have already cultivated all the unsurpassed good Dharma.
又佛世尊圓滿脩習身戒心慧，成就大悲我無限無量，成無量法，名薄伽梵。	Moreover, the Buddha, the World-Honored One, has perfected the body, discipline, mind, and wisdom, achieved the infinite compassion for me, and created the immeasurable Dharma, named Bhagavan.
又佛世尊具大威德，能往能至、能壞能成、能自在轉，名薄伽梵。	Moreover, the Buddha, the World-Honored One, has great majesty and virtue, can go anywhere, can achieve things, can destroy things, can turn around freely, and is named Bhagavan.
又佛世尊，永破一切貪瞋癡等惡不善法、永破雜染後有熾然苦異熟果、永破當來生老病死，名薄伽梵。	Also, the Buddha, the World-Honored One, who forever destroys all evil and unwholesome dharmas such as greed, hatred, and ignorance, who forever destroys the burning, bitter and ripe fruits after defilements, and who forever destroys the future birth, old age, sickness and death, is named Bhagavan.
如有頌言：	If there is a hymn:
「永破貪瞋癡，　　惡不善法等，	"Eternally destroy greed, anger, ignorance, evil and unwholesome dharma, etc.
具勝無漏法，　　故名薄伽梵。」	He possesses the supreme and flawless Dharma, hence his name Bhagavan. "
又佛世尊，於未聞法能自通達得最上覺，成現法智、無障礙智，善解當來脩梵行果，為諸弟子分別解說，設大法會普施有情，名薄伽梵。	Furthermore, the Buddha, the World-Honored One, who has not yet heard the Dharma, can self-understand and attain the highest enlightenment, achieves the wisdom of Dharma and has no obstacles, is good at understanding the fruits of the Brahma practice, explains it to all his disciples, and holds a large Dharma assembly to give to all sentient beings. He is named Bhagavan.
如有頌言：	If there is a hymn:
「如來設法會，　　普哀愍無依；	"The Tathagata is teaching the Dharma, and the general mourns and has no one to rely on;
如是天人師，　　稽首度有海。」	Such a master of heaven and man, there is a sea in Jishou. "
又佛世尊，為諸弟子隨宜說法，皆令歡喜恭敬信受、如教脩行，名稱普聞遍諸方域無不讚禮，名薄伽梵。	Moreover, the Buddha, the World-Honored One, preaches the Dharma for all his disciples as appropriate, so that they all rejoice, respect, believe, accept, and practice as taught. His name is universally heard in all directions and praised by all, and he is named Bhagavan.
若聖弟子以如是相隨念諸佛，見為根本、證智相應，諸信信性、現前信性、隨順印可、愛慕愛慕性、心證心淨，是名佛證淨。	If the saintly disciples recite the Buddhas in this way, see them as the root, realize the corresponding wisdom, have faith and faith, present faith, follow the seal, love and love, and realize the purity of mind, this is called Buddha's realization of purity.
若能於此勸勵安立，當知是名方便勸勵安立令住佛證淨中。	If you can encourage and establish yourself in this way, you should know that this method is called expedient to encourage and establish you to stay in the pure state of Buddha attainment.
云何法證淨？	How can the Dharma prove purity?
如世尊言：	As the World Honored One said:
此聖弟子，以如是相隨念正法，謂佛正法善說、現見、無熱、應時、引導、近觀、智者內證。	These noble disciples, who follow the Dhamma in this way, say that the Buddha's Dhamma is well expounded, seen immediately, without heat, timely, guided, close-up, and realized internally by the wise.
所言此者，謂此欲界、或此世界、此贍部洲。	What is said is this realm of desire, or this world, or this continent.
又言此者，謂即此身，持等持、軀等軀、聚得自體。	Also speaking of this, it is said that it is this body, holding on to the same body, the body to the body, and gathering its own body.
又言此者，謂此處生佛及弟子、諸仙牟尼、諸聰叡者、善調伏者、善調順者。	Also speaking of this, it is said that there are Buddhas and disciples, all the immortals and muni, all the wise ones, those who are good at taming, and those who are good at tempering.
又言此者，謂即於此教授教誡善說法中，是故言此。	He also said this, saying that it is in the teachings and good teachings of this professor, and that is why he said this.
言聖弟子者，聖謂佛法僧，歸依佛法僧故名聖弟子。	Those who speak of holy disciples are called holy disciples of the Buddha, Dharma, and Sangha. They take refuge in the Buddha, Dharma, and Sangha, so they are called holy disciples.
以如是相隨念法者，謂以此相、此門、此理，於正法所起念隨念、專念憶念，不忘不失、不遺不漏、不失法性、心明記性，是故名為以如是相隨念正法。	To follow the Dharma in such a way is to follow the Dharma with this appearance, this door, and this principle, and to remember it with concentration, without forgetting or missing, without omitting or omitting, without losing the nature of the Dharma, and with the mind’s clear and memorizing nature. , that’s why it’s called following the Dharma in this way.
言善說者，謂佛所說，苦真是苦、集真是集、滅真是滅、道真是道，故名善說。	Those who speak well will say that what the Buddha said is that suffering is really suffering, collection is really a collection, cessation is really cessation, and the Tao is really the Tao, so it is called a good explanation.
若佛世尊非苦說苦、非集說集、非滅說滅、非道說道，可非善說；	If the Buddha, the World-Honored One, does not speak about suffering, does not speak about collection, does not speak about cessation, does not speak about cessation, and does not speak about the Tao, then he does not speak well;
以佛世尊苦說為苦、集說為集、滅說為滅、道說為道，故佛正法名為善說。	The Buddha, the World Honored One, said that suffering is suffering, collection is collection, cessation is cessation, and Tao is Tao, so the Buddha's true Dharma is called Good Speech.
言現見者，謂正脩習世尊所說苦集滅道現觀道時，於現法中即入苦集滅道現觀，故名現見。	When talking about the present view, it means that when you are practicing the way of contemplation of the appearance of the path of suffering and the path of suffering as taught by the World Honored One, you will enter the view of the appearance of the path of suffering and the path of suffering in the present Dharma, so it is called present view.
若正脩習世尊所說苦集滅道現觀道時，非現法中即入苦集滅道現觀，世尊正法可非現見；	If you are practicing the way of contemplation of the emergence of suffering and the path of suffering as taught by the World Honored One, you will enter the manifestation of the path of suffering and the path of suffering in the non-present Dharma. The Buddha's true Dharma can be non-appearing;
以正脩習世尊所說苦集滅道現觀道時，於現法中即入苦集滅道現觀，故佛正法名為現見。	When you truly practice the way of contemplation of the emergence and contemplation of the path of suffering and suffering as taught by the World Honored One, you will enter into the contemplation of the appearance and contemplation of the path of suffering and the path of suffering in the present Dharma. Therefore, the Buddha’s true Dharma is called the present view.
又正脩習世尊所說能斷見苦見集見滅見道所斷及脩所斷隨眠道時，於現法中即斷見苦見集見滅見道所斷及脩所斷一切隨眠，故名現見。	Also, when you are practicing what the World-Honored One said about being able to cut off the path of seeing the collection, destruction, and destruction of suffering views, and practicing the path to break off the accompanying sleep, in the present Dharma, you will be able to cut off the path of seeing the collection, destruction, and cessation of suffering views and cultivating all the accompanying sleep. , hence the name Xianjian.
若正脩習世尊所說能斷見苦見集見滅見道所斷及脩所斷隨眠道時，非現法中即斷見苦見集見滅見道所斷及脩所斷一切隨眠，世尊正法可非現見；	If you are practicing the way that the World-Honored One said about being able to cut off the view of suffering, the way to see its cessation, and the way to stop it, and practice the way to cut off the sleep, then you can cut off all the sleep in the non-present Dharma. , the Buddha's dharma is not visible;
以正脩習世尊所說能斷見苦見集見滅見道所斷及脩所斷隨眠道時，於現法中即斷見苦見集見滅見道所斷及脩所斷一切隨眠，故佛正法名為現見。	By practicing the words of the Blessed One, one can cut off the suffering views, the way to see their cessation, and practice the way to cut off all accompanying sleep. , so the Buddha’s true Dharma is called the present view.
又正脩習世尊所說能證見苦見集見滅見道所斷及脩所斷隨眠滅道時，於現法中即證見苦見集見滅見道所斷及脩所斷諸隨眠滅，故名現見。	Also, when I am practicing what the World Honored One said about being able to realize the view of the collection and cessation of suffering views, and the path to the cessation of the view and the path to cessation through practice, I can realize in the present Dharma the path to the view of the collection and cessation of suffering views and the path to cessation through practice. It disappears with sleep, so it is called appearance.
若正脩習世尊所說能證見苦見集見滅見道所斷及脩所斷隨眠滅道時，非現法中即證見苦見集見滅見道所斷及脩所斷諸隨眠滅，世尊正法可非現見；	If you are practicing what the World-Honored One said about how you can realize the view of the collection and cessation of suffering views, and the path to the cessation of the view and the path to cessation through practice, you will realize in the non-present Dharma the path to the cessation of the view of the collection and cessation of suffering views and the path to cessation through practice. As sleep ceases, the Buddha's dharma cannot be seen;
以正脩習世尊所說能證見苦見集見滅見道所斷及脩所斷隨眠滅道時，即證見苦見集見滅見道所斷及脩所斷諸隨眠滅，故佛正法名為現見。	By practicing the words of the Blessed One correctly, one can realize that the view of the collection and cessation of suffering views, the path to their cessation, and the path to cessation of sleep and sleep, will be realized. Therefore, the Buddha's true Dharma is called the present view.
言無熱者，謂八支聖道名為無熱。	When it is said that there is no heat, it is said that the Eight-branched Noble Path is called no heat.
所以者何？	So what?
熱謂煩惱。	Hot means trouble.
八支聖道中，一切煩惱無得無近得、無有無等有，故佛正法名為無熱。	In the Eight-branched Noble Path, all troubles have no attainment, no near attainment, no existence, no other existence, so the Buddha’s true Dharma is called non-heat.
言應時者，謂八支聖道名為應時。	Those who speak of being in time are called the Eight-branched Noble Path.
所以者何？	So what?
由正修習世尊所說苦集滅道現觀道時，即入苦集滅道現觀，故名應時。	When you are practicing the way of contemplation of the appearance of the path of suffering, the origin of suffering, and the path of suffering, as the Buddha said, you will enter the path of contemplation of the appearance of the path of suffering, hence the name.
若正脩習世尊所說苦集滅道現觀道，後方入苦集滅道現觀，世尊正法可非應時；	If you are practicing the way of contemplation of the emergence of the path of suffering, the origin of suffering, and the path of suffering, as taught by the World Honored One, and then enter the practice of contemplation of the appearance of the path of suffering, the origin of suffering, the path of suffering, the Buddha's Dharma may not be timely;
以正脩習世尊所說苦集滅道現觀道時，即入苦集滅道現觀，故佛正法名為應時。	When you practice the way of contemplation of the appearance of the path of suffering and the path of suffering as taught by the World Honored One, you will enter the path of contemplation of the appearance of the path of suffering and the path of suffering. Therefore, the Buddha's true Dharma is called the corresponding time.
又正脩習世尊所說能斷見苦見集見滅見道所斷及脩所斷隨眠道時，即斷見苦見集見滅見道所斷及脩所斷一切隨眠，故名應時。	Also, when you are practicing the way that the World-Honored One said, you can cut off all the sleep that follows the way of seeing the accumulation and cessation of suffering views and practice the way to cut off the sleep, you can cut off all the sleep that follows the way of seeing the accumulation and cessation of suffering views and cut off all the sleep that comes with cultivation. Therefore, it is called Ying. hour.
若正脩習世尊所說能斷見苦見集見滅見道所斷及脩所說隨眠道，後方斷見苦見集見滅見道所斷及脩所斷一切隨眠，世尊正法可非應時；	If you are cultivating what the Blessed One said to be able to cut off the path of seeing the accumulation and cessation of suffering views, and then practice the path to cessation of sleepiness, and then you can cut off all the sleepiness that follows the path to the cessation and cessation of suffering views and practice the path to cessation of sleepiness, then the Buddha's Dharma can be corrected. untimely;
以正脩習世尊所說能斷見苦見集見滅見道所斷及脩所斷隨眠道時，即斷見苦見集見滅見道所斷及脩所斷一切隨眠，故佛正法名為應時。	By practicing the words of the Lord Buddha correctly, one can cut off the suffering views, see the way to their cessation, and practice the way to cut off the sleep. That is the way to cut off the suffering views, the way to see their cessation, and the way to cut off all the sleep. Therefore, the Buddha’s true Dharma It's called timely.
又正脩習世尊所說能證見苦見集見滅見道所斷及脩所斷隨眠滅道時，即證見苦見集見滅見道所斷及脩所斷諸隨眠滅，故名應時。	Also, when you are practicing what the World-Honored One said, you can realize the path of seeing the collection and cessation of suffering views, and practicing the path to cessation of sleep and sleep. Hence the name.
若正脩習世尊所說能證見苦見集見滅見道所斷及脩所斷隨眠滅道，後方證見苦見集見滅見道所斷及脩所斷諸隨眠滅，世尊正法可非應時；	If you are practicing what the World-Honored One said, you can realize that the view of the collection and cessation of suffering views, the path to the end of the view, and the practice of the path to the cessation of sleep and sleep, will later realize that the view of the collection and cessation of suffering views, the path to the path to the cessation of the cessation of the view, and the path to the cessation of the practice of the cessation of sleep and sleep will be eliminated, World Honored One. Dharma rectification may not be timely;
以正脩習世尊所說能證見苦見集見滅見道所斷及脩所斷隨眠滅道時，即證見苦見集見滅見道所斷及脩所斷諸隨眠滅，故佛正法名為應時。	By practicing the words of the Blessed One correctly, one can realize that the view of the accumulation and cessation of suffering views is broken off, and the practice of the path to the cessation of the cessation of sleep and sleep will be realized. Therefore, the Buddha’s true Dharma is called Timely.
言引導者，謂八支聖道名為引導。	Those who speak of guidance refer to the Eight-branched Noble Path as guidance.
所以者何？	So what?
以八支聖道脩習多脩習，能於苦集滅道現觀能引能導、能隨能逐，故佛正法名為引導。	If you practice more with the Eight-branched Noble Path, you will be able to visualize the path of suffering, guide it, follow it, and chase it away. Therefore, the Buddha’s true Dharma is called guidance.
言近觀者，謂八支聖道名為近觀。	Those who talk about near-viewing refer to the Eight-branch Noble Path as near-viewing.
所以者何？	So what?
以八支聖道脩習多脩習，能於苦集滅道如實知見苦集滅道，故佛正法名為近觀。	If you practice the Eightfold Noble Path more often, you will be able to know and see the path of suffering and suffering as it really is, so the Buddha's true Dharma is called close observation.
智者內證者，佛及佛弟子名為智者，世尊所說苦集滅道，智者自內知見、解了、正等覺為苦集滅道，故佛正法名智者內證。	The wise person who realizes internally is called the wise person by the Buddha and his disciples. The World Honored One said that the path of suffering is the origin of suffering. The wise person knows, understands, and is enlightened from within, which is the path of suffering. Therefore, the Buddha’s true Dharma is called the wise person who realizes it internally.
若聖弟子，以如是相隨念正法，見為根本、證智相應，諸信信性、現前信性、隨順印可、愛慕愛慕性、心證心淨，是名法證淨。	If the noble disciples follow the righteous Dharma in such a way, see it as the root, realize the corresponding wisdom, have faith and faith, present faith, follow the seal, love and love, and realize the purity of mind, this is called the Dharma and the purity of mind.
若能於此勸勵安立，當知是名方便勸勵安立令住法證淨中。	If you can encourage peace and stability in this way, you should know that this is called expedient to encourage peace and stability and make you stay in the pure state of Dharma.
云何僧證淨？	How can a monk achieve purity?
如世尊言：	As the World Honored One said:
此聖弟子，以如是相隨念於僧，謂佛弟子，具足妙行、質直行、如理行、法隨法行、和敬行、隨法行。	Such noble disciples, who are mindful of the Sangha in this way, are called disciples of the Buddha. They have wonderful conduct, upright conduct, truthful conduct, conduct in accordance with the Dharma, conduct in harmony with the Dharma, and conduct in accordance with the Dharma.
於此僧中，有預流向、有預流果、有一來向、有一來果、有不還向、有不還果、有阿羅漢向、有阿羅漢果，如是總有四雙八隻補特伽羅。	In this Sangha, there is a pre-flow direction, a pre-flow fruit, a coming direction, a coming fruit, a non-returning direction, a non-returning fruit, an Arahant direction, and an Arahat fruit. In this way, there are always four pairs and eight buotekas. Luo.
佛弟子眾，戒具足、定具足、慧具足、解脫具足、解脫智見具足，應請、應屈、應恭敬、無上福田世所應供。	Disciples of the Buddha, who have sufficient precepts, sufficient concentration, sufficient wisdom, sufficient liberation, and sufficient wisdom and view of liberation, should be invited, should be humbled, should be respectful, and should be provided with the unsurpassed land of blessings in this world.
所言此者，謂此欲界、或此世界、此贍部洲。	What is said is this realm of desire, or this world, or this continent.
又言此者，謂即此身，持等持、軀等軀、聚得自體。	Also speaking of this, it is said that it is this body, holding on to the same body, the body to the body, and gathering its own body.
又言此者，謂此處生佛及弟子、諸仙牟尼、諸聰叡者、善調伏者、善調順者。	Also speaking of this, it is said that there are Buddhas and disciples, all the immortals and muni, all the wise ones, those who are good at taming, and those who are good at tempering.
又言此者，謂即於此教授教誡善說法中、是故言此。	Those who say this again mean that this is what this professor teaches and teaches, and that is why he says this.
言聖弟子者、聖謂佛法僧、歸依佛法僧故名聖弟子。	Those who speak of holy disciples are called holy disciples of the Buddha, Dharma, and Sangha. Those who take refuge in the Buddha, Dharma, and Sangha are called holy disciples.
以如是相隨念僧者、謂以此相、此門、此理，於諸僧所起念隨念、專念憶念，不忘不失、不遺不漏，不失法性、心明記性，是故名為以如是相隨念於僧。	To remember the monks with such a sign is to follow the thoughts of the monks with this sign, this door, and this principle, and remember them with concentration, without forgetting or missing, without omitting, without losing the nature of the Dharma, and the clarity of the mind. Remembering, that’s why it’s called “Remembering the Sangha with such things.”
言妙行者，謂世尊說有四種行：	Those who speak of wonderful deeds say that the World-Honored One has said that there are four kinds of deeds:
一、苦遲通行；	1. Kuchitongxing;
二、苦速通行；	2. Traveling quickly;
三、樂遲通行；	3. Le Chi passes;
四、樂速通行。	4. Happy passage.
佛弟子眾於此中行，故名妙行。	The disciples of Buddha practice this practice, hence the name Wonderful Practice.
又世尊說有四種行：	The World-Honored One also said that there are four kinds of conduct:
一、不安隱行；	1. Walking in restlessness and seclusion;
二、安隱行；	2. Peaceful conduct;
三、調伏行；	3. The practice of taming;
四、寂靜行。	4. Walk in silence.
佛弟子眾唯行後三，故名妙行。	The disciples of Buddha only practice the last three, so they are called wonderful practices.
質直行者，謂八支聖道名為質直。	Those who practice Zhizhi are called the Eight-branch Noble Path.
所以者何？	So what?
以八支聖道不迂不曲不迴、質直平坦一趣。	The Eight-branched Holy Path is neither circuitous nor twisted, and is straight and flat in nature.
佛弟子眾於此中行，名質直行。	The disciples of the Buddha walk in this place, and they walk straight with their name and quality.
如理行者，謂八支聖道名為如理。	Those who practice it according to reason are called the Eight-branch Noble Path.
佛弟子眾於此中行，名如理行。	The disciples of the Buddha practice in this way, which is called the conduct of principles.
又世尊說四念住、四正勝、四神足、五根、五力、七等覺支及正定，并資并具，名為如理。	Furthermore, the World-Honored One said that the four states of mindfulness, the four righteous victory, the four spiritual foundations, the five faculties, the five powers, the seven factors of enlightenment, and the samadhi, all possessing them together, are called truthful principles.
如世尊言：	As the World Honored One said:
此一趣道，令諸有情皆得清淨、超諸愁歎、滅諸憂苦、證如理法，謂聖正定并資并具七聖道支，名聖正定資之與具。	This path of interest enables all sentient beings to achieve purity, transcend all sorrow and sigh, eliminate all sorrow and suffering, and realize the truth. It is called the Holy Right Concentration and has the seven elements of the Noble Path. It is called the Holy Right Concentration and the capital.
何等為七？	What is seven?
謂初正見乃至正念。	It is called the initial right view and even the right mindfulness.
以聖正定？	To achieve sage and righteousness?
由七道支引導脩治方得成滿，故說名聖正定資具。	Only by cultivating and cultivating under the guidance of the seven branches of the path can one achieve perfection, so it is said to be the qualifications for sage and correct concentration.
佛弟子眾於此中行，名如理行。	The disciples of the Buddha practice in this way, which is called the conduct of principles.
法隨法行者，謂涅槃名法，八支聖道名隨法。	Those who practice the Dharma according to the Dharma are called Nirvana and the Dharma, and the Eight-branched Noble Path is called the Dharma.
佛弟子眾於此中行，名法隨法行。	The disciples of the Buddha are practicing here, and the Dharma is followed by the Dharma.
又別解脫名法，別解脫律儀名隨法。	Also, don’t be liberated from the name of dharma, and don’t be liberated from the ritual name of dharma.
佛弟子眾於此中行，名法隨法行。	The disciples of the Buddha are practicing here, and the Dharma is followed by the Dharma.
又身律儀、語律儀、命清淨名法，受持此法名隨法。	In addition, there are body rituals, speech rituals, and the pure name of life. Accept and uphold the name of this law and follow the law.
佛弟子眾於此中行，名法隨法行。	The disciples of the Buddha are practicing here, and the Dharma is followed by the Dharma.
和敬行者，謂佛弟子眾，一戒、一學、一說、一別解脫，同戒、同學、同說、同別解脫。	Those who practice harmony and respect refer to the disciples of the Buddha who have the same precepts, the same study, the same teaching, and the same liberation.
受具百歲所應學處，初受具者亦於中學；	Those who have received the equipment for a hundred years should learn how to do it, and those who have received the equipment for the first time are also in middle school;
初受具者所應學處，受具百歲亦於中學。	Those who have just received the equipment should learn the place, and those who have received the equipment for a hundred years will also be in middle school.
如受具百歲所應學法，初受具者亦如是學；	Just as a person who is a hundred-year-old should learn the Dharma, a person who has just received it should also learn it in the same way;
如初受具者所應學法，受具百歲亦如是學。	Just as one should learn the Dharma when he first receives it, he should learn it the same way when he is a hundred years old.
佛弟子眾能於此中一戒性、一學性、一說性、一別解脫性、同戒性、同學性、同說性、同別解脫性，名和敬行。	The disciples of the Buddha can have the nature of discipline, the nature of learning, the nature of speaking, the nature of liberation, the nature of the same discipline, the nature of classmates, the nature of the same teaching, the nature of the same liberation, the name and the conduct of respect.
又佛弟子眾，互相恭敬、互相推讓，於長宿者起迎合掌、慰問禮拜、表相和敬。	In addition, the disciples of the Buddha respect and respect each other, hold hands with each other, offer condolences and bow to those who have stayed for a long time, and show respect to each other.
佛弟子眾如是而行，名和敬行。	If all the disciples of the Buddha act in this way, they will be honored and respected.
隨法行者，謂八支聖道名為隨法。	Those who follow the Dharma are called the Eight-branched Noble Path.
佛弟子眾於中隨順遊歷涉行，名隨法行。	The disciples of the Buddha traveled and traveled along the way, which was called "according to the Dharma".
說一切有部法蘊足論卷第二	Volume 2 of the Sarvastivada Dharmakandha Sutra
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#【經文資訊】大正新脩大藏經第 26 冊 No.	#[Scripture Information] Taisho Newly Revised Tripitaka Volume 26 No.
1537 阿毘達磨法蘊足論	1537 Abhidhamma Dharma-Gandha Sutra
#【版本記錄】發行日期：	#[Version Record] Release date:
2023-12，最後更新：	2023-12, last updated:
44939	44939
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點	#[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】	#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------	#------------------------------------------------ --------------------------
阿毘達磨法蘊足論卷第三	Abhidhamma Dharma-Gandha Sutra Volume 3
尊者大目乾連造	Venerable Mahamougal Lianzao
三藏法師玄奘奉　詔譯	Translated by the imperial edict of Tripitaka master Xuanzang
證淨品第三之餘	The third pure product
於此僧中者，佛弟子眾中此即顯聚、顯蘊、顯部、顯要略義。	In this Sangha, among the disciples of the Buddha, these are the manifest assembly, the manifest aggregate, the manifest part, and the manifest summary.
預流向者，已得無間道能證預流果，謂此無間證預流果。	Those who have the pre-flow direction and have obtained the Infernal Path can realize the pre-flow fruit, which is called the uninterrupted realization of the pre-flow fruit.
彼於欲界貪欲瞋恚，由世間道先未能斷多分品類，於四聖諦先未現觀今脩現觀，名預流向。	In the world of desire, greed, anger, and hatred have not been divided into multiple categories due to the worldly path. They have not yet manifested and meditated on the Four Noble Truths. Now they practice and meditate. This is called the pre-flow direction.
預流果者，謂現法中已於三結永斷遍知，謂有身見、戒禁取、疑。	The fruit of pre-flow means that the three knots in the present Dharma have been permanently broken and omniscient, and it means that there are views of the body, precepts, prohibitions, and doubts.
彼住此斷中，未能進求一來果證，名預流果。	He lives in this state of interruption and is unable to pursue the next fruition, which is called the fruit of pre-streaming.
一來向者，已得無間道能證一來果，謂此無間證一來果。	Those who have come and gone once have achieved the Infernal Path and can realize the fruit of one coming. This is called the fruit of the uninterrupted realization of one coming.
彼於欲界貪欲瞋恚，由世間道或先已斷多分品類，於四聖諦先未現觀今脩現觀，或住預流果已能進求一來果證，名一來向。	Those who have greed, anger, and hatred in the world of desire may have already cut off many categories from the worldly path. They may have not yet manifested the Four Noble Truths before practicing contemplation now.
一來果者，謂現法中已於三結永斷遍知，及斷多分貪欲瞋恚。	The first result is that in the present Dharma, the three fetters have been permanently eradicated and omniscience has been eradicated, and the many elements of greed, anger, and hatred have been eradicated.
彼住此斷中，未能進求不還果證，名一來果。	He who lives in this state of interruption and is unable to pursue the realization of the non-returning fruit is called the one-return fruit.
不還向者，已得無間道能證不還果，謂此無間證不還果。	Those who do not return the favor have already attained the Infernal Path and can realize the fruit of non-return. This is called the fruit of non-return.
彼於欲界貪欲瞋恚，由世間道或先永斷，於四聖諦先未現觀今脩現觀，或住一來果已能進求不還果證，名不還向。	Those who are greedy, angry, and angry in the world of desire may have been permanently cut off from the worldly path. They have not yet manifested the Four Noble Truths and now practice the manifested contemplation.
不還果者，謂現法中於五順下分結已永斷遍知，謂有身見、戒禁取、疑、貪欲、瞋恚。	Those who do not repay the consequences mean that the five knots in the present Dharma have been permanently broken and understood, that is, there are views of the body, abstinence, doubt, greed, and anger.
彼住此斷中，未能進求阿羅漢果證，名不還果。	He who lives in this state of discontinuity and fails to seek Arahantship is called the fruit of non-return.
阿羅漢向者，已得無間道能證阿羅漢果，謂此無間證得最上阿羅漢果。	Those who seek to be an Arahant have already attained the Infernal Path and can realize the fruit of Arahant. This is called the supreme Arahant fruit.
或住不還果已，能進求阿羅漢果證，名阿羅漢向。	Or if you persist in not repaying the fruit, you can advance to seek the fruit of Arahantship, and you will be called Arahant.
阿羅漢果者，謂現法中貪瞋癡等一切煩惱皆已永斷，名阿羅漢果。	The fruit of Arhat means that all the troubles such as greed, hatred, and ignorance in the present Dharma have been permanently eliminated. It is called the fruit of Arhat.
言四雙補特伽羅者，謂預流向、預流果是第一雙，一來向、一來果是第二雙，不還向、不還果是第三雙，阿羅漢向、阿羅漢果是第四雙。	When it comes to the four pairs that complement Tegara, it is said that the pre-flow direction and the pre-flow fruit are the first pair, the one-return direction and the first-return fruit are the second pair, the non-return direction and the non-return fruit are the third pair, and the Arahant direction and the Arahant fruit are It's the fourth pair.
八隻補特伽羅者，謂顯安立預流向等補特伽羅八種各別。	The eight supplementary Tegaras are said to be the eight types of pre-current and equal supplementary Tegaras.
佛弟子眾者，顯示開曉佛弟子眾具勝功德。	The disciples of the Buddha show that the disciples of the Buddha have superior merits and virtues.
戒具足者，謂學無學僧成就具足學無學戒。	Those who have sufficient precepts are said to be monks who have learned without learning and have achieved the precepts without learning.
定具足者，謂學無學僧成就具足學無學定。	Those who have sufficient concentration are those who have learned without learning and become monks with sufficient concentration without learning.
慧具足者，謂學無學僧成就具足學無學慧。	A person with sufficient wisdom is said to have learned without learning, and a monk who has learned without learning will achieve wisdom without learning.
解脫具足者，謂學無學僧成就具足學無學解脫。	Those who have sufficient liberation are those who have learned without learning and have attained liberation with sufficient learning without learning.
解脫智見具足者，謂學無學僧成就具足學無學解脫智見。	Those who possess the wisdom and view of liberation are said to have learned and unlearned monks and achieve the wisdom and view of liberation without learning.
言應請者，謂應惠施、應供養、應祠祀，故言應請。	To say that you should be invited means that you should be given favors, that you should be supported, and that you should be worshiped in the temple. Therefore, you should say that you should be invited.
言應屈者，謂已惠施、善惠施、已供養、善供養、已祠祀、善祠祀，少作功勞獲大果利，故名應屈。	The person who speaks of Ying Qu means that he has given alms, is good at giving, has made offerings, is good at making offerings, has done sacrifices at the temple, and is good at worshiping at the temple. He has made little merit and gained great benefits, so he is called Ying Qu.
應恭敬者，謂若識知若不識知，皆應起迎曲躬合掌稽首接足，而讚問言：	Those who should be respectful should stand up, bow, clasp their hands, bow their heads and feet, and praise and ask:
「正至正行得安樂不？」	Does it lead to peace and happiness when you are doing the right thing?
名應恭敬。	The name should be respected.
言無上者，如世尊告苾芻眾言：	The one who speaks the supreme words is like the World-Honored One telling the crowd of Bichu:
一切和合部類眾中，佛弟子眾最為第一、最尊最勝、最上無上，故名無上。	Among all the harmonious groups, the disciples of the Buddha are the first, the most honorable, the most superior, and the most supreme, so they are called supreme.
言福田者，如世尊告阿難陀言：	Those who speak of a field of blessing are like the Blessed One saying to Ananda:
我不見有諸天魔梵、沙門婆羅門等天人眾中，堪受已惠施善惠施、已供養善供養、已祠祀善祠祀，如我僧者。	I do not see any devas, demons, Brahmins, ascetics, brahmins, and other deities and beings who are worthy enough to receive good gifts, good offerings, and good shrines like my monk.
阿難當知，若於我僧已惠施善惠施、已供養善供養、已祠祀善祠祀，作少功勞獲大果利。	Ananda should know that if you have done good things to my monks, made good offerings to you, and worshiped you in good temples, you will achieve great results and benefits with a small amount of merit.
又如天帝至鷲峯山，以妙伽他讚問佛曰：	Another example is when the Emperor of Heaven came to Jiufeng Mountain, praised the Buddha with Miao Jia, and said:
「稽首能辯說，　　到諸法彼岸，	"Ji Shou can argue and reach the other side of all dharmas.
超一切恐怖，　　大喬答摩尊。	Beyond all horrors, Lord Gautama.
有無量眾生，　　樂福脩布施，	There are countless sentient beings who enjoy blessings and practice charity.
恒發至誠信，　　脩諸有依福。	Constantly develop the utmost integrity, and cultivate all kinds of blessings.
願佛垂哀愍，　　說真勝福田，	May the Buddha express his condolences and say that the true victory is the field of blessings,
令無量眾生，　　少施獲大果。」	Let countless sentient beings achieve great results by giving little. "
世尊哀愍諸眾生故，以妙伽他告天帝曰：	The World-Honored One expressed his condolences to all sentient beings and told the Emperor of Heaven with the wonderful Gatha:
「若無量眾生，　　樂福脩布施，	"If countless sentient beings rejoice in blessings and practice charity,
恒發至誠信，　　脩有依福者。	Always be honest and sincere, and those who cultivate will be blessed.
我今為汝等，　　說真勝福田，	Now for you, I say that true victory is the field of blessings.
令無量眾生，　　少施獲大果。	Let countless sentient beings achieve great results by giving little.
若行四聖向，　　及住四聖果，	If you follow the Four Noble Directions and abide in the Four Noble Fruits,
是應供真僧，　　具勝戒定慧。	This is what should be offered to a true monk, possessing the superior precepts, concentration and wisdom.
此真勝僧田，　　功德甚廣大，	This is truly superior to the monk field, and its merits are extremely vast.
能無量潤益，　　猶如四大海。	It can benefit immeasurably, just like the four oceans.
調御勝弟子，　　已發法光明，	Tune Yu Sheng's disciples, the light of the Dharma has been revealed,
堪受勝供養，　　及受勝祠祀。	Worthy of receiving offerings from Sheng Sheng and worshiping in Sheng’s temple.
於少僧行施，　　即施一切僧，	If you give alms to a young monk, you will give alms to all the monks.
必當獲大果，　　一切智稱讚。	It will surely achieve great results and be praised by all wisdom.
於諸福田中，　　僧田最為勝，	Among all the fields of blessing, the field of monks is the most excellent.
諸佛所稱歎，　　施獲最上福。	All the Buddhas praise and exclaim, "Giving to others brings the greatest blessings."
於佛弟子眾，　　少施獲大果，	To the disciples of the Buddha, if you give little, you will gain great results;
故諸聰慧人，　　當供養僧眾。	Therefore, all wise people should make offerings to the Sangha.
聖眾持妙法，　　具明行等持，	The saints uphold the wonderful Dharma and possess clear conduct and uphold it.
故於僧寶中，　　行施最為上。	Therefore, among the treasures of the monks, charity is the best.
以三種淨心，　　施僧衣飲食，	With three kinds of pure mind, give monks clothes and food,
必獲殊勝報，　　成人天善士。	You will definitely receive special rewards and become a good person in heaven.
定於生生中，　　離塵垢毒箭，	Determined in life, free from dust and poisonous arrows,
超過諸惡趣，　　受人天勝樂。	Surpass all the evil realms, and receive the supreme happiness of humans and gods.
自正集珍財，　　自手而行施，	Self-righteousness collects treasures, and uses one’s own hands to give.
為利自他故，　　必獲於大果。	If you do it to benefit yourself and others, you will definitely get great results.
諸有聰慧人，　　淨信心行施，	All wise people, practice charity with pure faith,
當生安樂界，　　受妙樂聰明。」	Be reborn in the world of peace and happiness, receive wonderful happiness and wisdom. "
由如是說，故名福田。	Because of this, it is named Futian.
世應供者，謂聖弟子能淨世間，應供器故；	Those who should be offered to the world mean that the holy disciples can purify the world and serve as vessels for offerings;
已行應供，清淨道故；	Having fulfilled the obligation, the path is pure;
成就應供，三淨業故，名世應供。	Since he has accomplished the three pure karma, he will be famous in the world and be able to provide for him.
若聖弟子以如是相隨念僧伽，見為根本、證智相應，諸信信性、現前信性、隨順印可、愛慕愛慕性、心證心淨，是名僧證淨。	If a noble disciple thinks of the Sangha in this way, sees it as the root, realizes the corresponding wisdom, has faith and faith, is present in faith, is obedient, loves and loves, and realizes the purity of mind, this is called the Sangha's realization of purity.
若能於此勸勵安立，當知是名方便勸勵安立令住僧證淨中。	If you can encourage and establish yourself in this way, you should know that this is called expedient to encourage and establish yourself and make the monk attain the pure state.
云何聖所愛戒？	Why does the holy place love the precepts?
謂無漏身律儀、語律儀、命清淨，是名聖所愛戒。	It is said that there is no leakage in the body discipline, the speech discipline, and the purity of life. This is the precept of loving the holy place.
何故名為聖所愛戒？	Why is it called the Sanctuary Love Ring?
謂諸佛及弟子名為聖，彼於此戒愛慕欣喜、忍順不逆，是故名為聖所愛戒。	It is said that all the Buddhas and their disciples are called holy. They love and rejoice in this precept, and are patient and unyielding. Therefore, it is called the precept of loving the holy place.
若能於此勸勵安立，當知是名方便勸勵安立令住聖所愛戒中。	If you can encourage and establish yourself in this way, you should know that this is called expedient to encourage and establish you and command you to stay in the holy place, love and precepts.

4 – 沙門果品第四 Salmon fruit fourth

沙門果品第四	Salmon fruit fourth
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「有四沙門果。	"There are four ascetic fruits.
何等為四？	What is four?
謂預流果、一來果、不還果、阿羅漢果。」	It is called the pre-streaming fruit, the once-returning fruit, the non-returning fruit, and the Arahant fruit. "
云何預流果？	How can it be a pre-flowing fruit?
謂預流果略有二種：	There are two types of pre-flow fruits:
一者有為；	One is promising;
二者無為。	Both do nothing.
所言有為預流果者，謂彼果得及彼得得，有學根力、有學尸羅、有學善根、八有學法及彼種類諸有學法，是名有為預流果。	What is said about the fruit of pre-streaming is that the fruit is obtained and Peter has the ability to learn, the sila, the good roots of learning, the eight types of learning, and all kinds of learning. This is called the fruit of pre-streaming. .
所言無為預流果者，謂於此中三結永斷及彼種類結法永斷，即是八十八諸隨眠永斷及彼種類結法永斷，是名無為預流果。	The fruit of unconditioned pre-flow refers to the permanent cessation of the three knots and the permanent cessation of all kinds of knots, that is, the eternal cessation of the eighty-eight kinds of sleep and the permanent cessation of all kinds of knots. This is called the fruit of unconditioned pre-flow.
云何一來果？	How can it be fruitful?
謂一來果略有二種：	It is said that there are two kinds of fruits:
一者有為；	One is promising;
二者無為。	Both do nothing.
所言有為一來果者，謂彼果得及彼得得，有學根力、有學尸羅、有學善根、八有學法及彼種類諸有學法，是名有為一來果。	What is said to be the one-return fruit is that the fruit is obtained by Peter. There is the root of learning, there is the shira of learning, there is the good root of learning, there are eight kinds of learning methods, and all kinds of learning methods. This is called the one-returning fruit. .
所言無為一來果者，謂於此中三結永斷及彼種類結法永斷，即是八十八諸隨眠永斷及彼種類結法永斷，并貪瞋癡多分永斷及彼種類結法多分永斷，是名無為一來果。	What is said about the one-return result of non-action is that the three fetters in it and the kinds of fetters are forever broken, that is, the eighty-eight kinds of sleep and the kinds of fetters are forever broken, and the multi-parts of greed, anger, and delusion are forever broken. Those types of knots are multi-divided and permanently broken, which is called the result of inaction.
云何不還果？	Why not return the favor?
謂不還果略有二種：	There are two types of non-return effects:
一者有為；	One is promising;
二者無為。	Both do nothing.
所言有為不還果者，謂彼果得及彼得得，有學根力、有學尸羅、有學善根、八有學法及彼種類諸有學法，是名有為不還果。	What is said about the non-returning fruit of karma is that the fruit is obtained by Peter. There is the root of learning, there is the sila of learning, there is the good root of learning, there are eight kinds of learning methods, and there are all kinds of learning methods. This is called the fruit of conditioned non-returning. .
所言無為不還果者，謂於此中五順下分結永斷及彼種類結法永斷，即是九十二諸隨眠永斷及彼種類結法永斷，是名無為不還果。	What is said about the non-returning effect of non-action means that the five consecutive knots and the types of knots are forever broken, that is, the ninety-two kinds of sleep are forever broken and the types of knots are forever broken. This is called non-action and non-returning. fruit.
云何阿羅漢果？	Why is Arhat fruit?
謂阿羅漢果略有二種：	There are two types of Arahat fruit:
一者有為；	One is promising;
二者無為。	Both do nothing.
所言有為阿羅漢果者，謂彼果得及彼得得，無學根力、無學尸羅、無學善根、十無學法及彼種類諸無學法，是名有為阿羅漢果。	What is said to be the fruit of Arahantship is that it is the fruit of the unlearned root, the unlearned shila, the unlearned good roots, the ten unlearned dharma and all kinds of unlearned dharma.
所言無為阿羅漢果者，謂於此中貪瞋癡等一切煩惱皆已永斷，超一切趣、斷一切道，三火永靜、渡四瀑流、憍逸永離、燋渴永息、窟宅永破，無上究竟、無上寂靜、無上愛盡、離滅涅槃，是名無為阿羅漢果。	The so-called Arahantship of Inaction means that all the troubles such as greed, hatred, and delusion have been permanently eliminated. It transcends all interests and cuts off all paths. The three fires are forever quiet, the four waterfalls are crossed, the boredom is forever gone, and the thirst is forever quenched. The cave house is forever destroyed, the supreme ultimate, the supreme silence, the supreme end of love, the death of Nirvana, this is called the fruit of unconditioned Arahantship.

5 – 通行品第五 Fifth in popularity

通行品第五	Fifth in popularity
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「有四通行。	"There are four paths.
何等為四？	What is four?
謂苦遲通行、苦速通行、樂遲通行、樂速通行。」	It means that suffering can be passed slowly, suffering can be passed quickly, happiness can be passed late, and joy can be speeded up. "
云何名為苦遲通行？	Why is it called Kuchitongxing?
如世尊說：	As the Blessed One said:
諸有苾芻，由五取蘊，𣣋辱傷毀。	All kinds of things are humiliated, injured and destroyed by the five aggregates of grasping.
彼因如是五種取蘊逼切拘執，如扼重擔乃至命終恒常隨逐，便於如是五取蘊中深生厭賤、呵毀拒逆。	Because these five kinds of clinging aggregates are pressing and clinging to them, such as holding back heavy burdens and even ending their lives, it is easy for these five clinging aggregates to have deep hatred, contempt, and rejection.
即於如是五取蘊中所生厭賤、呵毀拒逆，此中名苦。	That is to say, the aversion, disdain, rejection, and disobedience that arise in the five aggregates of grasping are called suffering.
由此便起昧、鈍、羸、劣信等五根。	From this, the five roots of ignorance, bluntness, weakness, and bad faith arise.
如是五根，昧故鈍故羸故劣故，能遲證得無上漏盡。	If these five faculties are ignorant, blunt, weak, and inferior, they will be able to realize the ultimate elimination of outflows late.
此言遲者，非急非疾、非駛非易、非速證得。	Those who say this late are neither urgent nor quick, nor driven nor easy, nor quick to achieve.
言無上者，如世尊說：	The one who speaks the supreme words is like the Blessed One said:
於諸有為無為法中，我說離染最為第一、最尊最勝、最上無上。	Among all conditioned and unconditioned dharma, I say that freedom from defilement is the first, the most noble, the most superior, and the supreme.
於無上法能得隨得、能觸等觸、能證作證，故名證得。	The supreme Dharma can be obtained at any time, it can be touched and touched, and it can be proved and testified, so it is called attainment.
言漏盡者，漏謂三漏：	Those who have completely leaked words are called three leaks:
欲、有、無明。	Desire, existence, and ignorance.
於此三漏，能盡等盡、遍盡永盡、滅盡圓盡，故名漏盡。	These three outflows can be exhausted, exhausted forever, and eliminated completely, so they are called exhaustion.
言通行者，謂即此行，超越勇猛精進策勵生欲翹勤，於四聖諦脩現觀行，於預流果、一來、不還、阿羅漢果修作證行，於貪瞋癡慢憍垢等脩永盡行。	Those who practice what is said and practiced are said to be those who go beyond courageous and vigorous efforts to encourage the desire to be born, practice contemplation of manifestation in the Four Noble Truths, practice enlightenment in the fruit of pre-streaming, once-return, non-return, and Arahat, and practice in greed, hatred, stupidity, conceit and arrogance. Repair dirt, etc. and do it forever.
以極恭敬安住殷重思惟遍攝諸心所已，因故、門故、理故、相故脩通達行，是故名為苦遲通行。	To abide with great reverence, to think carefully about everything in the mind, and to cultivate the practice of enlightenment due to the cause, the door, the principle, and the phase. This is why it is called the practice of suffering and delay.
又如是行，於所求義，由脩習多脩習，能得隨得、能觸等觸、能證作證，是故名為苦遲通行。	Also, by practicing this way, if you practice more and more about the meaning you seek, you will be able to obtain it at will, be able to touch it, and be able to realize the truth. This is why it is called the practice of suffering and delay.
又如是行，由語增語、由想等想施設言說為苦遲通行，是故名為苦遲通行。	Another example is the practice of adding words from words, and creating words from thoughts and other thoughts, which is called Kuchi Tongxing. Therefore, it is called Kuchitongxing.
云何名為苦速通行？	Why is Kusu Tongxing called?
如世尊說：	As the Blessed One said:
諸有苾芻，由五取蘊𣣋辱傷毀。	All things are humiliated and destroyed by the five aggregates of grasping.
彼因如是五種取蘊逼切拘執，如扼重擔乃至命終恒常隨逐。	Because of these five kinds of clinging aggregates, he is forced to grasp and grasp, like holding back a heavy burden, and he will always be chased away until the end of his life.
便於如是五取蘊中深生厭賤、呵毀拒逆。	It is convenient for the five aggregates of grasping to be deeply disgusted, despised and rebellious.
即於如是五取蘊中所生厭賤、呵毀拒逆，此中名苦。	That is to say, the aversion, disdain, rejection, and disobedience that arise in the five aggregates of grasping are called suffering.
由此便起明、利、強、盛信等五根。	From this, the five faculties of Ming, Li, Qiang, and Shengxin arise.
如是五根，明故、利故、強故、盛故，能速證得無上漏盡。	With these five faculties, they are clear, beneficial, strong, and prosperous, and can quickly realize the supreme elimination of outflows.
此言速者，能急能疾、能駛能易、能速證得。	Those who speak quickly can be quick and quick, can drive easily, and can attain enlightenment quickly.
言無上者，如世尊說：	The one who speaks the supreme words is like the Blessed One said:
於諸有為無為法中，我說離染最為第一、最尊最勝、最上無上。	Among all conditioned and unconditioned dharma, I say that freedom from defilement is the first, the most noble, the most superior, and the supreme.
於無上法能得隨得、能觸等觸、能證作證，故名證得。	The supreme Dharma can be obtained at any time, it can be touched and touched, and it can be proved and testified, so it is called attainment.
言漏盡者，漏謂三漏。	If all words are leaked, they are called three leaks.
於此三漏，能盡等盡、遍盡永盡、滅盡圓盡，故名漏盡。	These three outflows can be exhausted, exhausted forever, and eliminated completely, so they are called exhaustion.
言通行者，謂即此行超越勇猛精進策勵生欲翹勤，於四聖諦脩現觀行，於預流果、一來、不還、阿羅漢果脩作證行，於貪瞋癡慢憍垢等脩永盡行，以極恭敬安住殷重思惟遍攝諸心所已，因故、門故、理故、相故脩通達行，是故名為苦速通行。	Those who speak and practice it mean that this practice goes beyond courageous and vigorous efforts to encourage the desire to be born, practice contemplation of manifestation in the Four Noble Truths, practice enlightenment in the fruit of pre-flow, once-return, non-return, and Arahat, and practice in greed, anger, stupidity, conceit, and defilement. After cultivating it forever, we must abide with great respect, considerately and thoughtfully all the things in our mind, and cultivate the practice of thoroughness due to reasons, doors, principles, and aspects. This is why it is called the practice of suffering and speed.
又如是行，於所求義由脩習多脩習，能得隨得、能觸等觸、能證作證，是故名為苦速通行。	In this way, if you practice more and more about the meaning you seek, you can get it easily, you can touch it, and you can realize it. This is why it is called the quick practice of suffering.
又如是行，由語增語、由想等想施設言說為苦速通行，是故名為苦速通行。	Also in this way, adding words from words, and constructing words from thoughts and other thoughts are called Kusu Dengxing, so it is called Kushu Dengxing.
云何名為樂遲通行？	Why is Yun called Lechi Tongxing?
如世尊說：	As the Blessed One said:
諸有苾芻，離欲惡不善法，有尋有伺離生喜樂，於初靜慮具足安住。	All those who are free from desires and evil unwholesome dharmas, seek out and support themselves, give birth to happiness, and dwell peacefully and calmly in the beginning.
尋伺止息，內等淨心一趣，無尋無伺定生喜樂，於第二靜慮具足安住。	The pursuit of thought ceases, and the inner mind is pure and pure. There is joy in concentration without seeking and thought, and abiding in the second level of meditation is sufficient.
離喜住捨，正念正知，身受樂，聖所說具捨、念、安樂住，於第三靜慮具足安住。	Abiding in equanimity away from happiness, with mindfulness and clear understanding, and experiencing happiness in the body. The sage said that he should live in equanimity, mindfulness, and peace and contentment, and he should dwell in peace and tranquility in the third level.
斷樂斷苦，先喜憂沒，不苦不樂捨念清淨，於第四靜慮具足安住。	Cut off pleasure and cut off pain. First, joy and sorrow will disappear. Thoughts of neither pain nor pleasure will be pure, and you will be able to rest peacefully in the fourth level of meditation.
彼於爾時，非思自害、非思害他、非思俱害，能思自利、能思利他、能利多生、能樂多生、能愍世間、能義利樂諸天人眾。	At that time, he is not thinking about harming himself, not thinking about harming others, and not thinking about harming both. He can think about self-interest, can think about benefiting others, can think about benefiting many lives, can be happy in many lives, can be compassionate to the world, can be righteous and benefit all heavens and humans.
諸無害等，此中名樂，由此便起昧鈍羸劣信等五根。	All harmless things, etc., are named happiness, from which the five sense organs of ignorance, dullness, weakness and bad faith arise.
如是五根，昧故鈍故羸故劣故，能遲證得無上漏盡。	If these five faculties are ignorant, blunt, weak, and inferior, they will be able to realize the ultimate elimination of outflows late.
此言遲者，非急非疾、非駛非易、非速證得。	Those who say this late are neither urgent nor quick, nor driven nor easy, nor quick to achieve.
言無上者，如世尊說：	The one who speaks the supreme words is like the Blessed One said:
於諸有為無為法中，我說離染最為第一、最尊最勝、最上無上。	Among all conditioned and unconditioned dharma, I say that freedom from defilement is the first, the most noble, the most superior, and the supreme.
於無上法能得隨得、能觸等觸、能證作證，故名證得。	The supreme Dharma can be obtained at any time, it can be touched and touched, and it can be proved and testified, so it is called attainment.
言漏盡者，漏謂三漏。	If all words are leaked, they are called three leaks.
於此三漏，能盡等盡、遍盡永盡、滅盡圓盡，故名漏盡。	These three outflows can be exhausted, exhausted forever, and eliminated completely, so they are called exhaustion.
言通行者，謂即此行超越勇猛精進策勵生欲翹勤，於四聖諦脩現觀行，於不還果、阿羅漢果脩作證行，於神境智作證通及天耳智作證通、心差別智作證通、宿住隨念智作證通、死生智作證通、漏盡智作證通脩作證行，於貪瞋癡慢憍垢等修永盡行，以極恭敬安住殷重思惟遍攝諸心所已，因故門故理故相故修通達行，是故名為樂遲通行。	Those who speak and practice it mean that this practice goes beyond courageous and vigorous efforts to encourage students to be diligent, practice contemplation of manifestation in the Four Noble Truths, practice enlightenment practice in the fruit of non-return and Arahantship, practice wisdom in the divine realm and wisdom in the divine ear. The wisdom of differentiating the mind is the witness, the wisdom of abiding and following thoughts is the witness, the wisdom of death and life is the witness, the wisdom of the exhaustion is the witness, practice the practice, and practice it forever in the face of greed, anger, stupidity, conceit, dirt, etc., abide with great respect, and think deeply and thoroughly. All the minds have already cultivated the practice of thoroughness due to the reason, reason, reason and appearance. This is why it is called Le Chi Tong.
又如是行，於所求義，由脩習多脩習，能得隨得、能觸等觸、能證作證，是故名為樂遲通行。	Also, if you practice like this and practice more and more the meaning you seek, you will be able to obtain it at will, be able to touch it, and be able to realize the truth. This is why it is called Le Chi Tong practice.
又如是行，由語增語、由想等想施設言說為樂遲通行，是故名為樂遲通行。	In this way, the addition of words from words, and the creation of words from thoughts and other thoughts are Le Chi Tong Xing, so it is called Le Chi Tong Xing.
云何名為樂速通行？	Why is it called Lesu Tongxing?
如世尊說：	As the Blessed One said:
諸有苾芻，離欲惡不善法，廣說乃至於第四靜慮具足安住。	There is a dharma that is free from desire, evil and unwholesome. It is widely preached and even the fourth level of meditation and meditation can be settled.
彼於爾時，非思自害、非思害他、非思俱害，能思自利、能思利他、能利多生、能樂多生、能愍世間、能義利樂諸天人眾。	At that time, he is not thinking about harming himself, not thinking about harming others, and not thinking about harming both. He can think about self-interest, can think about benefiting others, can think about benefiting many lives, can be happy in many lives, can be compassionate to the world, can be righteous and benefit all heavens and humans.
諸無害等，此中名樂，由此便起明利強盛信等五根。	All harmless, etc., this is named happiness, from which the five faculties such as clear benefit, strong faith, etc. arise.
如是五根，明故利故強故盛故，能速證得無上漏盡。	If these five faculties are clear, beneficial, strong, and prosperous, they can quickly realize the supreme elimination of outflows.
此言速者，能急能疾、能駛能易、能速證得。	Those who speak quickly can be quick and quick, can drive easily, and can attain enlightenment quickly.
言無上者，如世尊說：	The one who speaks the supreme words is like the Blessed One said:
於諸有為無為法中，我說離染最為第一、最尊最勝、最上無上。	Among all conditioned and unconditioned dharma, I say that freedom from defilement is the first, the most noble, the most superior, and the supreme.
於無上法能得隨得、能觸等觸、能證作證，故名證得。	The supreme Dharma can be obtained at any time, it can be touched and touched, and it can be proved and testified, so it is called attainment.
言漏盡者，漏謂三漏。	If all words are leaked, they are called three leaks.
於此三漏，能盡等盡、遍盡永盡、滅盡圓盡。	These three outflows can be exhausted, exhausted, and exhausted forever.
言通行者，謂即此行超越勇猛精進策勵生欲翹勤，於四聖諦脩現觀行，於不還果、阿羅漢果脩作證行，於神境智作證通及天耳智作證通、心差別智作證通、宿住隨念智作證通、死生智作證通、漏盡智作證通脩作證行，於貪瞋癡慢憍垢等脩永盡行，以極恭敬安住殷重思惟遍攝諸心所已，因故門故理故相故脩通達行，是故名為樂速通行。	Those who speak and practice it mean that this practice goes beyond courageous and vigorous efforts to encourage students to be diligent, practice contemplation of manifestation in the Four Noble Truths, practice enlightenment practice in the fruit of non-return and Arahantship, practice wisdom in the divine realm and wisdom in the divine ear. The wisdom of differentiating the mind is the witness, the wisdom of abiding and following thoughts is the witness, the wisdom of death and life is the witness, the wisdom of the exhaustion is the witness, practice the practice, and practice it forever in the face of greed, anger, stupidity, conceit, dirt, etc., abide with great respect, and think deeply and thoroughly. All the minds have already cultivated the practice of thoroughness due to the reason, reason, and appearance. This is why it is called the practice of happiness and speed.
又如是行，於所求義，由脩習多脩習，能得隨得、能觸等觸、能證作證，是故名為樂速通行。	Also, if you practice like this, by practicing more and more of the meaning you seek, you will be able to obtain it at will, be able to touch it, and be able to realize the truth. This is why it is called happy and quick practice.
又如是行，由語增語、由想等想施設言說為樂速通行，是故名為樂速通行。	In this way, by adding words to words, from thinking and other thoughts to construct words, it is called happy speed practice, so it is called happy speed practice.
此中若於苦遲通行脩習多脩習，能令苦速通行速得圓滿。	If you practice more in the practice of suffering and delay, you can make the path of suffering and speed reach perfection quickly.
若於樂遲通行脩習多脩習，能令樂速通行速得圓滿。	If you practice more and more in the practice of joy and speed, you can achieve perfection in the practice of joy and speed.
又若於彼苦遲通行脩習多脩習，能令樂遲通行速得圓滿。	Furthermore, if you practice more in the practice of suffering and delaying, you can quickly achieve perfection in the path of joy and delaying.
若於苦速通行脩習多脩習，能令樂速通行速得圓滿。	If you practice more on the path of suffering, you can achieve perfection in the path of happiness.

6 – 聖種品第六 The Sixth Holy Seed

聖種品第六	The Sixth Holy Seed
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「有四聖種，是最勝、是種姓、是可樂，現無雜穢、曾無雜穢、當無雜穢。	"There are four holy species, which are the most superior, the caste, and the joy. There is no impurity now, there was no impurity in the past, and there should be no impurity.
一切沙門或婆羅門、或天魔梵、或餘世間，無能以法而譏毀者。	All ascetics, Brahmins, gods, demons, Brahmins, or the rest of the world are unable to ridicule and destroy the Dharma.
何等為四？	What is four?
謂我多聞賢聖弟子，隨得衣服便生喜足、讚歎喜足，不為求覓衣服因緣，令諸世間而生譏論。	It is said that I have heard a lot about the sage disciples, and when they get clothes, they are filled with joy, admiration, and joy. I do not seek the cause and condition of clothes, which causes ridicule in the world.
若求不得，終不懊歎、引頸悕望、拊胸迷悶。	If you don't get what you ask for, you won't sigh in regret, stare with hunched neck, or squeeze your chest in confusion.
若求得已，如法受用，不生染著、耽嗜迷悶、藏護貯積。	If you seek it, you will use it according to the Dharma, and you will not be infected, addicted, confused, or stored up.
於受用時，能見過患正知出離。	When it is used, one can see the dangers and achieve renunciation with clear knowledge.
彼由隨得衣服喜足，終不自舉𣣋蔑於他，而能策勤正知繫念，是名安住古昔聖種。	He is contented with the clothes he has received, and in the end he does not look down upon him, but is able to work diligently, with clear knowledge and mindfulness. This is called the holy seed that lives in the past.
如是弟子，隨得飲食便生喜足，廣說如前。	Such a disciple will be happy and satisfied whenever he gets food and drink, and he will preach as before.
如是弟子，隨得臥具便生喜足，廣說如前。	Such a disciple will be overjoyed as soon as he gets the bedding, and he will preach as before.
如是弟子，愛斷樂斷精勤隨學，於斷愛樂愛脩樂脩，精勤隨學於脩愛樂。	Such a disciple should stop loving music and stop studying diligently. He should stop loving music and love cultivating music. He should study diligently and cultivate loving music.
彼由如是斷脩愛樂，終不自舉𣣋蔑於他，而能策勤正知繫念，是名安住古昔聖種。	He who stops cultivating love and pleasure in this way will not raise his head and despise him, but will be able to be diligent, knowledgeable and mindful. This is called the holy seed of the ancients.
謂我多聞賢聖弟子，成就如是四聖種者，若依東西南北方住，不樂居彼而彼樂居，於樂不樂俱能含忍。」	I say that my disciples who have learned a lot and have attained the four holy species, if they live according to the east, west, south and north, if they are not happy to live there and the other is happy, they will be able to tolerate both happiness and displeasure. "
爾時世尊為攝前義而說頌曰。	At that time, the World-Honored One spoke in praise of the previous meaning.
「勇不樂居彼，　　而彼樂勇居，	"It is not pleasant to be brave enough to live there, but it is happy to be brave to live there.
於樂不樂中，　　勇者俱含忍。	A brave man can tolerate both happiness and displeasure.
既棄捨諸欲，　　無物能拘礙，	Having given up all desires, nothing can hinder me.
如贍部真金，　　誰復應譏毀。」	If the support department is really gold, no one should ridicule it. "
有四聖種是最勝者，謂四聖種是一切佛及諸弟子共所施設為最勝故。	There are four holy species that are the most superior. It is said that the four holy species are bestowed by all the Buddhas and their disciples.
是種姓者，謂四聖種是一切佛及諸弟子古昔不共家種姓故。	This caste means that all the Buddhas and their disciples of the four holy races have different castes in ancient times.
是可樂者，謂四聖種是一切佛及諸弟子久遠已來晝夜等時可樂法故。	This is joyful because the Four Holy Seeds are the Dharma that all Buddhas and their disciples have come to enjoy day and night long ago.
現無雜穢者，謂四聖種不為現在惡不善法親近塗染，性不雜彼，能遠離故。	Being free of impurities means that the four holy species are not polluted by the current evil and unwholesome dharmas, and their nature is not impure, so they can stay away from them.
曾無雜穢者，謂四聖種不為過去惡不善法親近塗染，性不雜彼，能遠離故。	There was no impurity in the past, which means that the four holy species were not contaminated by past evil and unwholesome dharmas, and their nature was not impure, so they could stay away.
當無雜穢者，謂四聖種不為未來惡不善法親近塗染，性不雜彼，能遠離故。	When there is no impurity, it means that the four holy species are not contaminated by the evil and unwholesome dharmas in the future, and their nature is not impure with them, so they can stay away.
諸沙門等無能以法而譏毀者，謂四聖種，非一切佛及諸弟子、或諸賢貴、或諸善士而能譏毀，謂此聖種是不善法、是下賤者，信解受持能為自害、能為他害、能為俱害、能滅智慧、能礙彼類、能障涅槃；	Those who are unable to use the Dharma to ridicule and slander the ascetics are called the Four Holy Seeds. Not all Buddhas and their disciples, nor the sages, nor the good people, can ridicule and slander them. They call this holy seed an unwholesome dharma and a despicable person. Believe it or not. Understanding that upholding and upholding can harm oneself, harm others, harm everyone, destroy wisdom, hinder others, and hinder Nirvana;
受持此法，不生通慧、不引菩提、不證涅槃，聖種非彼譏毀法故。	If you accept and uphold this Dharma, you will not develop wisdom, lead to Bodhi, or realize Nirvana. The holy seed is not because of those who ridicule and destroy the Dharma.
隨得衣服便生喜足者，謂隨所得糞掃衣服，或隨所得施主衣服，若好若惡便生喜足，取得蔽身障寒等故。	The person who gets joy and contentment when he gets clothes is said to be the clothes he gets from excrement sweeping, or the clothes he gets from the donor. If it is good or bad, he will be happy and contented, and it is the reason why he gets the clothes to cover himself with cold, etc.
讚歎喜足者，謂數讚歎。	Those who are full of praise and joy are called praises.
於隨所得衣服喜足，謂此喜足，能引長夜少欲喜足、易滿易養，損減諸惡、增長諸善，能速圓滿杜多功德，於諸資具能善知量，能令自他身心嚴淨。	When you are satisfied with the clothes you get, it is said that this happiness can lead to a long night of less desire and happiness, it is easy to satisfy and maintain, it can reduce all evils and increase all good things, it can quickly complete many merits, it can know the amount of good in all possessions, and it can make people happy. Self and others are pure in body and mind.
數讚歎者，非數發言，但有此見隨緣而說，令他欽重此喜足故。	Most of the people who admired me did not speak a lot, but he said it casually after seeing this, which made him admire him and he was very happy.
非為求覓衣服因緣令諸世間生譏論者，謂佛弟子，非如一類，為求衣服往施主家，詐現威儀、矯設言論、現相研磨、以利求利，令諸世間多生譏論。	Those who are not looking for clothes to cause ridicule in the world are called disciples of the Buddha. They are not like the same type. They go to the donor's house just to get clothes, pretend to be dignified, pretend to speak, grind their appearances, and seek benefits, causing many problems in the world. The theory of ridicule.
諸佛弟子與彼相違故，不令他生諸譏論。	The disciples of the Buddha are contrary to him and do not let him make any ridicule.
若求不得終不懊歎等者，謂佛弟子求覓衣食不遂意時，終不懊歎、引頸悕望、拊胸迷悶。	If a Buddhist disciple never sighs when he cannot get what he wants, it means that when a Buddhist disciple fails to find food and clothing, he never sighs, looks up with his neck hunched over, or holds his chest in confusion.
懊謂心熱等熱遍熱，內憤燋惶、愁憂悔恨，如箭入心不能自處。	Regret means that the heart is hot and hot, and the heart is filled with anger, panic, sorrow and regret, like an arrow piercing the heart and being unable to get rid of it.
煩冤懇切，總名為懊。	The sincerity of grievances is called chagrin.
歎謂如是心熱惱已，作是思惟：	Sighing that my heart is so hot and troubled, I thought like this:
「我無衣服，當設何等方略自濟？」	I have no clothes, how can I help myself?
因斯發起種種語言、述所思惟，總名為歎。	Because of this, he initiated various languages and described his thoughts, which were collectively called sighs.
引頸悕望者，謂懊歎已，復引頸悕望施主迴意。	He who raises his neck to look with trembling eyes is said to have lamented. If he raises his neck to tremble again, he looks forward to the benefactor's reply.
拊胸迷悶者，謂久待不得，絕所悕望、拊胸迷悶。	Those who hold their chests open and feel depressed are those who cannot wait for a long time.
諸佛弟子皆無是事。	None of the disciples of the Buddha do this.
若求得已如法受用不生染著等者，謂佛弟子求得衣服如法受用，心無染著、耽嗜迷悶、藏護貯積。	If you seek to obtain clothes that have been used according to the Dharma and have no stains, etc., it is said that the disciples of the Buddha have obtained clothes that have been used according to the Dharma and have a mind that is free from defilements, indulgences, addictions, delusions, and accumulations.
染著等言皆顯貪愛，前後輕重分位差別。	Words such as dyeing and so on all show greed, and there is a difference in the weight before and after.
於受用時能見過患正知出離者，謂佛弟子受用所得諸衣服時，能見過患，謂此衣服無常轉動，求時勞倦、受用非理生長疾病、是失壞法、是增減法，暫得還失迅速不停，本無今有、有已還無不可保信。	Those who are able to see the dangers when using the clothes obtained by the Buddha are said to be able to see the troubles when using the clothes obtained. It is said that the clothes are impermanent, they are tired when seeking, the use is irrational, diseases occur, the Dharma is lost, the increase or decrease Dharma, temporary gains and losses are rapid and non-stop. There is no such thing as it is now, and there is no guarantee that what has existed will return to nothing.
又受用時，正知出離、成就趣向，出離慧故，為趣涅槃受用衣服。	And when you use it, you will have the clear understanding of renunciation and achieve the direction of interest. Therefore, with the wisdom of renunciation, you will receive the clothes for the purpose of nirvana.
又受用時，先調貪欲、次斷貪欲、後出貪欲，由此因緣心於衣服離染解脫。	When it is used, it first regulates greed, then eradicates greed, and finally eliminates greed, thus causing the mind to be liberated from the stain of clothing.
彼由隨得衣服喜足，終不自舉𣣋蔑他者，謂佛弟子雖於所得衣服喜足，而不自舉𣣋蔑於他。	Those who are happy and contented with the clothes they have received, but never lift themselves up and look down on others, that is, the disciples of the Buddha are happy with the clothes they have received, but they will not look down upon others.
非如一類由此喜足而自憍舉，作是念言：	It is not like a person who is so pleased with this that he feels sorry for himself and says this:
「我有如是少欲喜足、少事少務少所作少顧戀、易滿易養、損減諸惡增長諸善、能速圓滿杜多功德、於諸資具能善知量、能善為他讚歎喜足。」	I am like this: I have few desires and contentment; I have few things to do and do less to do; I care less about love; I am easy to satisfy and maintain; I reduce all evils and increase all good; I am able to quickly achieve perfection and have many merits; I am able to know the amount of good in all my possessions; I am able to praise others for my good deeds." Very happy.
非如一類由此喜足𣣋蔑於他，作是念言：	There is no one who is satisfied with this and looks down on him, saying this:
「餘苾芻等皆無如是少欲喜足少事少務，廣說乃至能善為他讚歎喜足。」	None of the others, such as Yu Bi and Chu, have less desire, happiness and contentment. They can speak widely and even do good things for him, praise him and be satisfied with it.
諸佛弟子皆無是事。	None of the disciples of the Buddha do this.
而能策勤正知繫念者，謂佛弟子於隨所得衣服喜足，如法受用不生染著，能見過患正知出離，不自憍舉不𣣋蔑他，復能策勤正知繫念。	As for those who are able to cultivate diligence, clear knowledge and mindfulness, it is said that the disciples of the Buddha are happy with the clothes they get, accept and use them according to the Dharma without being stained, can see dangers and renounce them with clear knowledge, do not blame themselves and do not scorn others, and can be diligent and righteous again. Knowledge is connected with thoughts.
言策勤者，顯正精進。	Those who are diligent in their words and policies will show their integrity and diligence.
正知者，顯正見。	Those who know rightly show right views.
繫念者，顯正念。	Those who are mindful show their righteous thoughts.
此略顯示三種道支，是名安住古昔聖種者。	This outline shows the three path factors, which are the ones who abide in the holy seeds of the past.
初是名言，顯佛弟子成就前說調善意樂。	At the beginning, it was a famous saying that showed the Buddha’s disciples to cultivate kindness and happiness before they attained success.
後古昔聖種言，顯去來今一切賢聖，皆於如是聖種脩習及多脩習方至究竟。	The words of the Holy Seeds of the past and the past show that all the sages of the past and present have practiced this Holy Seed and practiced more to reach the end.
中安住言，顯佛弟子於隨所得衣服喜足，增上所生善有漏道及無漏道，安住等住遍住近住。	Zhonganzhu said that the disciples of the Buddha will be happy with the clothes they receive, increase the channels of good deeds and those without channels, and abide peacefully, abide everywhere, and abide close by.
如是弟子隨得飲食便生喜足者，謂佛多聞賢聖弟子，於隨乞匃所得飲食、或隨迎請所得飲食，若好若惡便生喜足，取得支身除飢渴故。	Such disciples will be happy and contented whenever they receive food and drink. This is because the Buddha has heard many sage disciples, and when they receive food and drink from begging or receiving food and drinks from others, they will be happy and contented whenever they receive food and drink. If they are good or bad, they will be happy and satisfied. This is because they have obtained a body to eliminate hunger and thirst.
廣說如前者，讚歎喜足等廣說如前，於隨所得衣服喜足。	Say it as before, praise and be happy, etc. Say it as before, be happy with the clothes you get.
如是弟子隨得臥具便生喜足者，謂佛多聞賢聖弟子，於隨所得樹下臥具、或隨所得房閣臥具，若好若惡，便生喜足，取得資身除勞倦故。	Such a disciple will be happy and contented whenever he gets a bedding. It is said that the Buddha has heard that the sage disciples will find a bedding under a tree or a bedding in a room and pavilion.
廣說如前者，讚歎喜足等廣說如前，於隨所得衣服喜足。	Say it as before, praise and be happy, etc. Say it as before, be happy with the clothes you get.
如是弟子愛斷等者，謂佛多聞賢聖弟子，愛斷愛脩、樂斷樂脩，精勤隨學斷脩愛樂。	Such disciples who love and give up, etc., are said to be the disciples of the Buddha's learned virtuous saints. They love and give up and love to cultivate, and enjoy and give up to enjoy and cultivate.
云何愛斷愛脩？	How can one love to stop and love to cultivate?
謂若未斷惡不善法、未脩善法，彼於斷脩無愛無勝愛、有引頸悕望。	It is said that if one has not eliminated evil and unwholesome dharmas and has not cultivated good dharmas, then he will feel awe at the thought of abandoning the practice of having no love and no overwhelming love.
若有已斷惡不善法、已脩善法，彼於斷修有愛有勝愛、無引頸悕望。	If there is someone who has given up evil and unwholesome dharma and has practiced good dharma, he will have love and overcoming love in the cessation of practice and will not be disappointed.
云何樂斷樂脩？	Why should I stop enjoying cultivating?
謂於斷脩有樂有勝樂。	It is said that there is joy and victory in breaking up the practice.
云何精勤隨學斷脩愛樂？	Why should I study diligently and stop practicing music?
謂於斷脩愛樂為增上故，精勤隨學。	It is said that if you stop cultivating love and music in order to improve it, you should study diligently.
彼由如是斷脩愛樂，終不自舉𣣋蔑他者，謂佛弟子雖於斷脩愛樂精勤隨學，而不自舉𣣋蔑於他。	Those who stop practicing love and music in this way and end up not showing contempt for others mean that the disciples of the Buddha, although they stop practicing love and music and study diligently, do not show self-respect and look down upon others.
非如一類由此愛樂而自憍舉，作是念言：	It is not like a person who loves this music and feels guilty, saying this:
「我有如是少欲喜足，少事少務少所作少顧戀、易滿易養、損減諸惡增長諸善、愛斷愛脩樂斷樂脩、精勤隨學斷脩愛樂。」	I am like this: I have few desires and am satisfied; I have few things to do and do less; I care less about love; I am easy to satisfy and nourish; I lose all evil and increase all good; I stop loving and cultivate pleasure, stop practicing pleasure; I diligently follow learning and stop cultivating love and pleasure.
非如一類由此愛樂𣣋蔑於他，作是念言：	It is not like a kind of person who enjoys this and despises him, saying this:
「餘苾芻等皆無如是少欲喜足少事少務，廣說乃至愛斷愛脩樂斷樂脩、精勤隨學斷脩愛樂。」	None of the others, such as I and others, have less desires, more happiness, less things, and less affairs. They speak extensively and even stop loving and cultivate music, and they diligently follow learning and stop practicing love and music.
諸佛弟子皆無是事，而能策勤正知繫念，是名安住古昔聖種。	All the disciples of the Buddha have no such thing, but can be diligent, clear and mindful. This is called the holy seed of the past.
廣釋如前。	Broadly explained as before.
有差別者，中安住言，顯佛弟子於斷脩愛樂增上所生善有漏道及無漏道，安住等住、遍住近住。	If there is a difference, the Zhonganzhu language shows that the good deeds generated by Buddha's disciples in the cultivation of love and happiness have channels and channels without channels.

7 – 正勝品第七之一 four right exertions 4pd🏹️ removing 5niv⛅ and gaining 4j🌕

正勝品第七之一	One of the Seventh Best Products
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「有四正勝。	"There are four positive victories.
何等為四？	What is four?
謂有苾芻，為令已生惡不善法斷故，起欲發勤精進策心持心，是名第一。	It is said that there is 苾荍. In order to eliminate the evil and unwholesome dharma that has arisen, one should arouse the desire to work hard and maintain the mind. This is the first name.
為令未生惡不善法不生故，起欲發勤精進策心持心，是名第二。	In order to prevent evil and unwholesome dharmas from arising before they arise, arousing the desire to work diligently and diligently to maintain the mind is the second name.
為令未生善法生故，起欲發勤精進策心持心，是名第三。	In order to make the good dharma that has not yet arisen arise, arouse the desire to be diligent and diligent, and maintain the mind. This is the third name.
為令已生善法堅住不忘脩滿倍增廣大智作證故，起欲發勤精進策心持心，是名第四。」	In order to make the good dharma that has arisen persist and not forget to cultivate it, multiply it, and multiply the vast wisdom to testify, arouse the desire to be diligent and diligent, and maintain the mind. This is the fourth name. "
爾時世尊為攝前義而說頌曰：	At that time, the World-Honored One said in praise of the previous meaning:
「初脩正勝時，　　已勝生死有，	"When you first correct yourself and conquer, you have conquered life and death.
若脩至彼岸，　　能摧滅魔軍。	If you cultivate to the other side, you can destroy the demonic army.
離塵垢諸德，　　非惡緣所退，	The virtues that are free from dust and dirt cannot be withdrawn by bad conditions.
到彼岸涅槃，　　證無餘極樂。」	Reach Nirvana on the other shore and realize the ultimate bliss without any residue. "
為令已生惡不善法斷故，起欲發勤精進策心持心者，云何已生惡不善法？	In order to put an end to evil and unwholesome dharma that has arisen, if one aspires to be diligent and diligent and upholds his mind, how can he say that evil and unwholesome dharma has arisen?
謂過去現在五蓋：	The five hindrances of the past and present:
一、貪欲蓋；	1. Covered by greed;
二、瞋恚蓋；	2. The cover of anger;
三、惛沈睡眠蓋；	3. Sleep cover;
四、掉舉惡作蓋；	4. Restlessness causes evil;
五、疑蓋。	5. Suspicion.
云何為令已生惡不善法斷故正勝？	What is the purpose of making the evil and unwholesome dharma that has arisen come to an end so that it can lead to victory?
謂有苾芻，為斷已生貪欲蓋故，如理思惟彼貪欲蓋多諸過患，謂是不善法、是下賤者信解受持。	It is said that there is a dharma, because it is to stop the greed that has arisen. Therefore, if you properly think about the greed that has caused many faults, it is said that it is an unwholesome dharma, and it is a lowly person who believes in it, understands it, accepts it, and upholds it.
佛及弟子、賢貴善士共所訶厭，能為自害、能為他害、能為俱害，能滅智慧、能礙彼類、能障涅槃。	The Buddha, his disciples, and the virtuous and benevolent people are all disgusted with it. It can harm themselves, others, and everyone. It can destroy wisdom, hinder others, and hinder Nirvana.
受持彼法，不生通慧、不引菩提、不證涅槃。	Accepting and upholding that Dharma will not give rise to wisdom, lead to Bodhi, and achieve Nirvana.
如是思惟，發勤精進勇健勢猛，熾盛難制勵意不息。	If you think like this, you will be diligent, diligent, courageous and powerful, and your ardor will never stop.
此道名為能令已生諸貪欲蓋永斷正勝。	This way is called the right victory that can permanently eliminate all greed and desires that have arisen.
彼於此道生已，脩習多脩習故，便斷已生諸貪欲蓋。	He has been born on this path, and since he has practiced a lot, he has cut off all the hindrances of greed and desire that have arisen.
起欲者，謂為斷已生貪欲蓋故，便起等起及生等生聚集出現，欲樂欣憙求趣悕望。	When desire arises, it is said that because of the suppression of greed that has arisen, the desire arises and lives gather together, and the desire for pleasure, pleasure, pleasure, pleasure, and hopelessness arise.
彼由生起此諸欲故，便斷已生諸貪欲蓋。	Because he has these desires, he will cut off the hindrances of greed and desires that have arisen.
發勤精進者，謂為斷已生貪欲蓋故，發勤精進，廣說乃至勵意不息。	Those who are diligent and diligent are said to have stopped the greed and desire that have arisen, so they should be diligent and diligent, preach widely and even have endless motivation.
彼由此故，便斷已生諸貪欲蓋。	Because of this, he cut off all the hindrances of greed and desire that had arisen.
策心者，謂為斷已生貪欲蓋故，精勤脩習喜俱行心、欣俱行心、策勵俱行心、不下劣俱行心、不闇昧俱行心、捨俱行心、定俱行心。	The purpose of the heart is to cut off the causes of greed and desire, and diligently cultivate the heart of joy, the heart of joy, the heart of encouragement, the heart of not inferiority, the heart of non-darkness, the heart of equanimity, and concentration. Juxingxin.
彼由脩習如是心故，便斷已生諸貪欲蓋。	By practicing this kind of mind, he will cut off all the obstacles of greed and desire that have arisen.
持心者，謂為斷已生貪欲蓋故，持心脩習八支聖道，所謂正見乃至正定。	Those who uphold the mind are said to have cut off the interference of greed and desire, and uphold the mind to practice the Eight-branched Noble Path, which is called right view and even right concentration.
彼於此道持心脩習多脩習故，便斷已生諸貪欲蓋。	Because he has practiced this path with persistence and practice many times, he has cut off all the hindrances of greed and desire that have arisen.
復有苾芻，為斷已生貪欲蓋故，如理思惟出家功德，如是出家是真善法、是尊勝者信解受持。	Again, there is wormwood, to cut off the obstruction of greed that has arisen, and to think about the merits and virtues of becoming a monk in a reasonable way. Such a monk is a true and good Dharma. This is the honorable one who believes, understands, accepts and upholds it.
佛及弟子、賢貴善士共所欣讚，不為自害、不為他害、不為俱害，增長智慧、不礙彼類、不障涅槃、能生通慧、能引菩提、能證涅槃。	The Buddha, his disciples, and virtuous people all praise him for not harming himself, others, or both. He increases his wisdom, does not hinder others, does not hinder Nirvana, can generate wisdom, can lead to Bodhi, and can realize Nirvana. .
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生諸貪欲蓋永斷正勝。	Thinking like this, working diligently and diligently, preaching widely and constantly inspiring, this is the way to achieve victory by permanently eradicating all greed and desires that have arisen.
彼於此道生已，脩習多脩習故，便斷已生諸貪欲蓋。	He has been born on this path, and since he has practiced a lot, he has cut off all the hindrances of greed and desire that have arisen.
起欲乃至策心持心，皆如前說。	The arousing of desires and even the planning and upholding of the mind are all as mentioned before.
復有苾芻，為斷已生貪欲蓋故，如理思惟彼貪欲蓋，如病如癰、如箭惱害、無常苦空非我轉動、勞倦羸篤、是失壞法，迅速不停、衰朽非恒、不可保信、是變壞法。	Again, there is wormwood, because it is to cut off the hindrance of greed that has arisen. Thinking about the hindrance of greed properly, it is like a disease like a carbuncle, like an arrow hurting, impermanent suffering, emptiness and non-self movement, tiredness and fatigue, it is the loss of the Dharma, and it is quick and unstoppable. Cessation, decay, non-permanence, untrustworthiness, and the law of deterioration.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生諸貪欲蓋永斷正勝。	Thinking like this, working diligently and diligently, preaching extensively and constantly inspiring, this is the way to achieve victory by permanently eradicating all greed and desires that have arisen.
彼於此道生已，脩習多脩習故，便斷已生諸貪欲蓋。	He has been born on this path, and since he has practiced a lot, he has cut off all the hindrances of greed and desire that have arisen.
起欲乃至策心持心，皆如前說。	The arousing of desires and even the planning and upholding of the mind are all as mentioned before.
復有苾芻，為斷已生諸貪欲蓋，如理思惟滅為寂靜、道能出離。	Again, there is 苾荍, in order to cut off all the obstacles of greed and desire that have arisen, and to think about it in a rational way will lead to tranquility, and the way can be liberated.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生諸貪欲蓋永斷正勝。	Thinking like this, working diligently and diligently, preaching widely and constantly inspiring, this is the way to achieve victory by permanently eradicating all greed and desires that have arisen.
彼於此道生已，脩習多脩習故，便斷已生諸貪欲蓋。	He has been born on this path, and since he has practiced a lot, he has cut off all the hindrances of greed and desire that have arisen.
起欲乃至策心持心，皆如前說。	The arousing of desires and even the planning and upholding of the mind are all as mentioned before.
如貪欲蓋，餘四亦爾。	If greed overwhelms you, so will the remaining four.
有差別者，應說自名。	If there is a difference, you should call it your own name.
復有苾芻，為斷已生隨一種類惡不善法，如理思惟，彼惡不善法多諸過患，謂是不善法、是下賤者信解受持，廣說乃至不證涅槃。	Again, in order to eliminate the evil and unwholesome dharmas that have arisen and follow them, if you think about them properly, there are many faults in those evil and unwholesome dharmas, and you say that they are unwholesome dharmas and that they are lowly people who believe, understand, accept and uphold them, and even say that they will not realize Nirvana.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生隨一種類惡不善法永斷正勝。	Thinking like this, working diligently, preaching widely and constantly inspiring, this is the way to achieve eternal victory in the evil and unwholesome dharma that has arisen.
彼於此道生已，脩習多脩習故，便斷隨一種類已生惡不善法。	He has been born on this path, and since he has practiced a lot, he has stopped following one type of evil and unwholesome dharma.
起欲者，謂為斷已生隨一種類惡不善法，便起等起，廣說乃至求趣悕望。	When desire arises, it is said that for the purpose of cutting off a certain kind of evil and unwholesome dharma that has arisen, it will arise, speak widely, and even seek pleasure and despair.
彼由生起此諸欲故，便斷隨一種類已生惡不善法。	Due to the generation of these desires, he will cut off the evil and unwholesome dharmas of a certain kind.
發勤精進者，謂為斷已生隨一種類惡不善法，發勤精進，廣說乃至勵意不息。	Those who work hard and diligently are said to have cut off the occurrence of any kind of evil and unwholesome dharma. They work hard and diligently, preach widely, and even continue to inspire.
彼由此故，便斷隨一種類已生惡不善法。	For this reason, he will stop the evil and unwholesome dharmas that have arisen according to one type.
策心者，謂為斷已生隨一種類惡不善法，精勤脩習喜俱行心，廣說乃至定俱行心。	To cultivate the mind is to cut off any kind of evil and unwholesome dharma that has arisen, to cultivate the mind of joy and action diligently, to expound it extensively and even to practice concentration.
彼由脩習如是心故，便斷隨一種類已生惡不善法。	By practicing this kind of mind, he will stop following the evil and unwholesome dharmas of a certain kind.
持心者，謂為斷已生隨一種類惡不善法，持心脩習八支聖道。	Those who uphold the mind mean to stop any kind of evil and unwholesome dharma that has arisen, and practice the Eight-branch Noble Path with upholding the mind.
彼於此道持心脩習多脩習故，便斷隨一種類已生惡不善法。	Because he has practiced this path with persistence and practice many times, he has stopped following the evil and unwholesome dharmas that have arisen in one kind.
復有苾芻，為斷已生隨一種類惡不善法，如理思惟出家功德，如是出家是真善法、是尊勝者信解受持，廣說乃至能證涅槃。	Again, in order to cut off the evil and unwholesome dharmas that have arisen and follow them, we should think about the merits of becoming a monk in a reasonable way. Such a renunciation is a true and good dharma. Those who are respected and victorious will believe, understand, accept and uphold it. They can preach it widely and even achieve Nirvana.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生隨一種類惡不善法永斷正勝。	Thinking like this, working diligently, preaching widely and constantly inspiring, this is the way to achieve eternal victory in the evil and unwholesome dharma that has arisen.
彼於此道生已，脩習多脩習故，便斷隨一種類已生惡不善法。	He has been born on this path, and since he has practiced a lot, he has stopped following one type of evil and unwholesome dharma.
起欲乃至策心持心，皆如前說。	The arousing of desires and even the planning and upholding of the mind are all as mentioned before.
復有苾芻，為斷已生隨一種類惡不善法，如理思惟彼惡不善法，如病如癰，廣說乃至是變壞法。	Again, there is 苾荍, in order to cut off the occurrence of a certain kind of evil and unwholesome dharma, and to think about the evil and unwholesome dharma in a rational manner, such as diseases and carbuncles, and to expound and even change the dharma.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生隨一種類惡不善法永斷正勝。	Thinking like this, working diligently, preaching widely and constantly inspiring, this is the way to achieve eternal victory in the evil and unwholesome dharma that has arisen.
彼於此道生已，脩習多脩習故，便斷隨一種類已生惡不善法。	He has been born on this path, and since he has practiced a lot, he has stopped following one type of evil and unwholesome dharma.
起欲乃至策心持心，皆如前說。	The arousing of desires and even the planning and upholding of the mind are all as mentioned before.
復有苾芻，為斷已生隨一種類惡不善法，如理思惟滅為寂靜、道能出離。	Again, there is 苾荍, which is to cut off a kind of evil and unwholesome dharma that has arisen. If you think about it properly, it will become peaceful and the way can be liberated.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生隨一種類惡不善法永斷正勝。	Thinking like this, working diligently, preaching widely and constantly inspiring, this is the way to achieve eternal victory in the evil and unwholesome dharma that has arisen.
彼於此道生已，脩習多脩習故，便斷隨一種類已生惡不善法。	He has been born on this path, and since he has practiced a lot, he has stopped following one type of evil and unwholesome dharma.
起欲乃至策心持心，皆如前說。	The arousing of desires and even the planning and upholding of the mind are all as mentioned before.
說一切有部法蘊足論卷第三	Volume 3 of the Samasarvastivada Dharma Gandha Sutra
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#【經文資訊】大正新脩大藏經第 26 冊 No.	#[Scripture Information] Taisho Newly Revised Tripitaka Volume 26 No.
1537 阿毘達磨法蘊足論	1537 Abhidhamma Dharma-Gandha Sutra
#【版本記錄】發行日期：	#[Version Record] Release date:
2023-12，最後更新：	2023-12, last updated:
44939	44939
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點	#[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】	#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------	#------------------------------------------------ --------------------------
阿毘達磨法蘊足論卷第四	Abhidhamma Dharma-Skulls and Sutras Volume 4
尊者大目乾連造	Venerable Mahamougal Lianzao
三藏法師玄奘奉　詔譯	Translated by the imperial edict of Tripitaka master Xuanzang
正勝品第七之餘	The seventh best product
為令未生惡不善法不生故，起欲發勤精進策心持心者，云何未生惡不善法？	In order to prevent evil and unwholesome dharmas from arising, if you arouse the desire to work diligently and uphold your mind, how come no evil and unwholesome dharmas have arisen?
謂未來五蓋。	It is called the five hindrances of the future.
云何為令未生惡不善法不生故正勝？	What does it mean to make evil and unwholesome dharmas that have not yet arisen not arise so that they are victorious?
謂有苾芻，為令未生諸貪欲蓋永不生故，如理思惟，彼貪欲蓋多諸過患，謂是不善法、是下賤者信解受持。	It is said that there is 苾荍, so that the greedy desires that have not arisen will never arise. Therefore, if you think rationally, the greedy desires cover up many faults, it is said that this is an unwholesome dharma, and it is a lowly person who believes, understands, accepts and upholds it.
佛及弟子、賢貴善士共所訶厭，能為自害、能為他害、能為俱害、能滅智慧、能礙彼類、能障寂滅。	The Buddha, his disciples, and the virtuous and virtuous people all hate it because it can harm themselves, others, and all, it can destroy wisdom, it can hinder others, and it can hinder the cessation of peace.
受持彼法，不生通慧、不引菩提、不證涅槃。	Accepting and upholding that Dharma will not give rise to wisdom, lead to Bodhi, and achieve Nirvana.
如是思惟，發勤精進勇健勢猛，熾盛難制勵意不息，此道名為能令未生諸貪欲蓋不生正勝。	Thinking like this, if you work diligently and diligently, you will be brave and powerful, and your blazing, hard-to-control motivation will never stop. This is the way to achieve victory by being able to prevent all unborn greed and desires from arising.
彼於此道生已，脩習多脩習故，便令未生諸貪欲蓋永不復生。	He has been born on this path, and since he has practiced a lot, all the greedy desires that have not yet arisen will never arise again.
起欲者，謂為令未生諸貪欲蓋永不生故，便起等起及生等生、聚集出現，欲樂欣喜、求趣悕望。	When desires arise, it is said that in order to prevent all greedy desires that have not yet arisen from arising, they will arise and appear in groups, such as pleasure, pleasure, and hopelessness.
彼由生起此諸欲故，便令未生諸貪欲蓋永不復生。	Because of the arising of these desires, the unborn greedy desires will never arise again.
發勤精進者，謂為令未生諸貪欲蓋永不生故，發勤精進，廣說乃至勵意不息，彼由此故便令未生諸貪欲蓋永不復生。	To exert diligence and energy is to prevent the unborn greed and desires from arising. To exert diligence and diligence is to keep the motivation in mind, so that unborn greed and desires will never arise again.
策心者，謂為令未生諸貪欲蓋永不生故，精勤脩習喜俱行心、欣俱行心、策勵俱行心、不下劣俱行心、不闇昧俱行心、捨俱行心、定俱行心。	The mind of policy means that in order to ensure that all greed that has not arisen will never arise, we should diligently cultivate the mind of joy, the mind of joy, the mind of encouragement, the mind of not being inferior, the mind of not being ignorant, and the mind of equanimity. The mind of action and the mind of concentration are both of action and concentration.
彼由脩習如是心故，便令未生諸貪欲蓋永不復生。	By cultivating such a mind, he will make all greed and desires that have not arisen never arise again.
持心者，謂為令未生諸貪欲蓋永不生故，持心脩習八支聖道。	To hold the mind firmly means to practice the Eight-branched Noble Path in order to prevent all greed and desires that have not yet arisen from arising.
彼於此道持心脩習多脩習故，便令未生諸貪欲蓋永不復生。	If he practices this path with a firm mind and practice it many times, he will make all the greedy desires that have not arisen never arise again.
復有苾芻，為令未生諸貪欲蓋永不生故，如理思惟出家功德，如是出家是真善法、是尊勝者信解受持，廣說乃至能證涅槃。	Again, there is 苾荍, so that all greed that has not arisen will never arise. Therefore, you should think about the merits of becoming a monk in a reasonable way. This is the true and good Dharma of becoming a monk. The respected and victorious people believe, understand, accept and uphold it. They can preach it widely and even achieve Nirvana.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令未生諸貪欲蓋不生正勝。	Thinking like this, working diligently and diligently, preaching widely and constantly inspiring, this is the way to achieve victory that can prevent all unborn greed and desires from arising.
彼於此道生已，脩習多脩習故，便令未生諸貪欲蓋永不復生。	He has been born on this path, and since he has practiced a lot, all the greedy desires that have not yet arisen will never arise again.
起欲乃至策心持心，皆如前說。	The arousing of desires and even the planning and upholding of the mind are all as mentioned before.
復有苾芻，為令未生諸貪欲蓋永不生故，如理思惟彼貪欲蓋，如病如癰，廣說乃至是變壞法。	Again, there is 苾荍, so that the hindrances of greed and desire that have not yet arisen will never arise. Therefore, think about the hindrances of greed and desire properly, like diseases and carbuncles, and expound widely and even corrupt the Dharma.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令未生諸貪欲蓋不生正勝。	Thinking like this, working diligently and diligently, preaching extensively and constantly inspiring, this is the way to achieve victory that can prevent all unborn greed and desires from arising.
彼於此道生已，脩習多脩習故，便令未生諸貪欲蓋永不復生。	He has been born on this path, and since he has practiced a lot, all the greedy desires that have not yet arisen will never arise again.
起欲乃至策心持心，皆如前說。	The arousing of desires and even the planning and upholding of the mind are all as mentioned before.
復有苾芻，為令未生諸貪欲蓋永不生故，如理思惟滅為寂靜、道能出離。	Again, there is 苾荍, so that all unborn desires will never arise. Therefore, if you think about it properly, it will become tranquil, and the way can be liberated.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令未生諸貪欲蓋不生正勝。	Thinking like this, working diligently and diligently, preaching extensively and constantly inspiring, this is the way to achieve victory by being able to prevent all unborn greed and desires from arising.
彼於此道生已，脩習多脩習故，便令未生諸貪欲蓋永不復生。	He has been born on this path, and since he has practiced a lot, all the greedy desires that have not yet arisen will never arise again.
起欲乃至策心持心，皆如前說。	The arousing of desires and even the planning and upholding of the mind are all as mentioned before.
如貪欲蓋，餘四亦爾。	If greed overwhelms you, so will the remaining four.
有差別者，應說自名。	If there is a difference, you should call it your own name.
復有苾芻，為令未生隨一種類惡不善法永不生故，如理思惟彼惡不善法多諸過患，謂是不善法、是下賤者信解受持，廣說乃至不證涅槃。	Again, in order to prevent the birth of any kind of evil and unwholesome dharmas, they will never arise. If you think about the evil and unwholesome dharmas properly and have many faults, you will say that they are unwholesome and despicable. Those who believe, understand, and uphold them will preach them widely and even fail to realize them. Nirvana.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令未生隨一種類惡不善法不生正勝。	Thinking like this, working diligently, preaching extensively and constantly inspiring, this is the way to achieve victory by preventing the unborn evil and unwholesome dharma from arising.
彼於此道生已，脩習多脩習故，便令未生隨一種類惡不善法永不復生。	He has already been born in this way, and because of his repeated practice, he will never be reborn with the kind of evil and unwholesome dharmas that he has not yet born.
起欲者，謂為令未生隨一種類惡不善法永不生故，便起等起，廣說乃至求趣悕望。	When desire arises, it is said that in order to prevent unborn evil and unwholesome dharmas from arising, they arise, wait, speak widely, and even seek pleasure and despair.
彼由生起此諸欲故，便令未生隨一種類惡不善法永不復生。	Because of the generation of these desires, the unborn evil and unwholesome dharmas of the same kind will never be reborn.
發勤精進者，謂為令未生隨一種類惡不善法永不生故，發勤精進，廣說乃至勵意不息。	To be diligent and diligent is to prevent the unborn evil and unwholesome dharma from ever arising. To be diligent and diligent, to preach widely and even to inspire endlessly.
彼由此故，便令未生隨一種類惡不善法永不復生。	Because of this, he causes the unborn evil and unwholesome dharmas of the same kind to never be reborn.
策心者，謂為令未生隨一種類惡不善法永不生故，精勤脩習喜俱行心，廣說乃至定俱行心。	To guide the mind, it is said that in order to prevent the evil and unwholesome dharma from being born, we should diligently cultivate the mind of joy and action, expound it extensively and even reach the point of concentration and action.
彼由脩習如是心故，便令未生隨一種類惡不善法永不復生。	By cultivating such a mind, he will prevent any kind of evil and unwholesome dharmas that have not yet arisen from reappearing.
持心者，謂為令未生隨一種類惡不善法永不生故，持心修習八支聖道。	Holding the mind means practicing the Eight-branched Noble Path in order to prevent any kind of evil and unwholesome dharma from arising before it arises.
彼於此道持心脩習多脩習故，便令未生隨一種類惡不善法永不復生。	If he practices this path with persistence and practice many times, he will make the evil and unwholesome dharma that has not yet arisen never come back to him.
復有苾芻，為令未生隨一種類惡不善法永不生故，如理思惟出家功德，如是出家是真善法、是尊勝者信解受持，廣說乃至能證涅槃。	Again, there is 苾荍, so that the unborn evil and unwholesome dharma will never arise. Therefore, you should think about the merits of becoming a monk in a reasonable way. Such a renunciation is a true and good dharma. Those who are respected and victorious believe, understand, accept and uphold it, and can preach it widely and even achieve Nirvana.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令未生隨一種類惡不善法不生正勝。	Thinking like this, working hard, preaching extensively and constantly inspiring, this is the way to achieve victory by preventing evil and unwholesome dharma from arising in the future.
彼於此道生已，脩習多脩習故，便令未生隨一種類惡不善法永不復生。	He has already been born in this way, and because of his repeated practice, he will never be reborn with the kind of evil and unwholesome dharmas that he has not yet born.
起欲乃至策心持心，皆如前說。	The arousing of desires and even the planning and upholding of the mind are all as mentioned before.
復有苾芻，為令未生隨一種類惡不善法永不生故，如理思惟彼惡不善法，如病如癰，廣說乃至是變壞法。	Again, there is 苾荍, so that the evil and unwholesome dharmas of the same kind will never arise before they are born. Therefore, we should think about the evil and unwholesome dharmas properly, such as diseases and carbuncles, and expound them widely and even change them into bad dharmas.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令未生隨一種類惡不善法不生正勝。	Thinking like this, working hard, preaching extensively and constantly inspiring, this is the way to achieve victory by preventing evil and unwholesome dharma from arising in the future.
彼於此道生已，脩習多脩習故，便令未生隨一種類惡不善法永不復生。	He has already been born in this way, and because of his repeated practice, he will never be reborn with the kind of evil and unwholesome dharmas that he has not yet born.
起欲乃至策心持心，皆如前說。	The arousing of desires and even the planning and upholding of the mind are all as mentioned before.
復有苾芻，為令未生隨一種類惡不善法永不生故，如理思惟滅為寂靜、道能出離。	Again, there is 苾荍, so that the unborn evil and unwholesome dharma will never arise. Therefore, if you think about it properly, it will become peaceful and the way can be liberated.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令未生隨一種類惡不善法不生正勝。	Thinking like this, working hard, preaching extensively and constantly inspiring, this is the way to achieve victory by preventing evil and unwholesome dharma from arising in the future.
彼於此道生已，脩習多脩習故，便令未生隨一種類惡不善法永不復生。	He has already been born in this way, and because of his repeated practice, he will never be reborn with the kind of evil and unwholesome dharmas that he has not yet born.
起欲乃至策心持心，皆如前說。	The arousing of desires and even the planning and upholding of the mind are all as mentioned before.
為令未生善法生故，起欲發勤精進策心持心者，云何未生善法？	In order to make the good dharma arise that has not yet arisen, if you arouse the desire to work hard and uphold your mind, how come the good dharma has not yet arisen?
謂未來四靜慮、三無色及餘隨一種類出家遠離所生善法。	It means that in the future, the four types of meditation, the three formless and the rest will be left home and stay away from the good dharma that arises.
云何為令未生善法生故正勝？	What is the purpose of making good things that have not yet arisen arise so that they can be victorious?
謂有苾芻，為生未生初靜慮故，如理思惟生初靜慮諸行相狀。	It is said that there is Bicuo, because it is a matter of meditation and contemplation at the beginning of life, so it is reasonable to think about the appearance of all actions in the beginning of life.
如是思惟，發勤精進勇健勢猛熾盛難制勵意不息，此道名為能生未生初靜慮正勝。	Thinking like this, being diligent, diligent, courageous, vigorous, vigorous, vigorous, difficult to control, and inspiring will never stop. This is the way to be able to be born before being born, to be calm, to think, to be victorious.
彼於此道生已，脩習多脩習故，便令未生初靜慮生。	He has already been born on this path, and since he has practiced a lot, he will be still and ponder over life before he is born.
起欲者，謂為生未生初靜慮故，便起等起及生等生、聚集出現，欲樂欣喜、求趣悕望。	When desires arise, it is said that due to the initial calmness and concern before birth, the arising and gathering of desires and desires will occur, and the desire for pleasure and joy will appear, and the desire for pleasure will be discouraged and hopeless.
彼由生起此諸欲故，便令未生初靜慮生。	Because of the arising of all these desires, he causes the unborn to calmly contemplate his birth.
發勤精進者，謂為生未生初靜慮故，發勤精進，廣說乃至勵意不息，彼由此故便令未生初靜慮生。	To be diligent and diligent is to be calm and concerned at the beginning of life before birth. To be diligent and diligent, to preach widely and even to be energetic without stopping, is to cause calmness and concern before birth.
策心者，謂為生未生初靜慮故，精勤脩習喜俱行心、欣俱行心、策勵俱行心、不下劣俱行心、不闇昧俱行心、捨俱行心、定俱行心。	The purpose of the heart is to cultivate the mind of joy, the mind of joy, the mind of encouragement, the mind of not being inferior, the mind of not being ignorant, the mind of equanimity, and concentration. Juxingxin.
彼由脩習如是心故，便令未生初靜慮生。	Because he cultivates this kind of mind, he will calmly contemplate the birth before birth.
持心者，謂為生未生初靜慮故，持心脩習八支聖道。	Those who hold the mind mean that they should practice the Eight-branched Noble Path because they are still thinking before birth.
彼於此道持心脩習多脩習故，便令未生初靜慮生。	Because he has practiced this path with a firm mind and practiced it for a long time, he has been able to calmly contemplate the birth before birth.
如初靜慮，第二靜慮亦爾。	Just as you meditate calmly at first, so do you calmly and meditate the second time.
有差別者，應說自名。	If there is a difference, you should call it your own name.
復有苾芻，為生未生第三靜慮故，如理思惟生第三靜慮諸行相狀。	Again, there is Bicuo, because the third level of meditation has not yet arisen. Therefore, the third level of meditation and consideration arises from the rational reflection on the appearances of all actions.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能生未生第三靜慮正勝。	Thinking like this, working diligently and diligently, preaching extensively, and even inspiring without stopping, this path is called the third level of meditation and perfect victory.
彼於此道生已，脩習多脩習故，便生未生第三靜慮。	He has been born on this path, and since he has practiced a lot, he has not yet born the third level of meditation.
起欲者，謂為生未生第三靜慮故，便起等起，廣說乃至求趣悕望。	When desire arises, it is said that because of the third level of tranquility and concern before birth, one begins to wait, talk widely, and even seek pleasure and despair.
彼由生起此諸欲故，便生未生第三靜慮。	Because of the arising of these desires, the third level of meditation arises.
發勤精進者，謂為生未生第三靜慮故，發勤精進，廣說乃至勵意不息，彼由此故便生未生第三靜慮。	To exert diligence and diligence is to say that the third level of meditation has not yet arisen. If one exerts diligence and diligence and expounds extensively to the point where the motivation is endless, then the third level of meditation has not yet arisen.
策心者，謂為生未生第三靜慮故，精勤脩習喜俱行心，廣說乃至定俱行心。	To cultivate the mind is to practice the third level of meditation before birth, diligently cultivate the mind of joy and action, and expand the mind of expounding to the point of concentration and action.
彼由脩習如是心故，便生未生第三靜慮。	Because he cultivates this kind of mind, he will not have the third level of meditation.
持心者，謂為生未生第三靜慮故，持心脩習八支聖道。	Those who hold the mind mean to practice the Eight-branch Noble Path for the sake of the third level of meditation before rebirth.
彼於此道持心脩習多脩習故，便生未生第三靜慮。	Because he practiced this path with a firm mind and practiced it for a long time, the third level of meditation did not arise.
如第三靜慮，乃至無所有處，廣說亦爾。	Just like the third level of quiet contemplation, which leads to nothing, the same is true of speaking extensively.
有差別者，應說自名。	If there is a difference, you should call it your own name.
復有苾芻，為生未生隨一種類出家遠離所生善法故，如理思惟生彼善法諸行相狀。	Again, there is a man who has not yet been born and follows a certain kind of renunciation and is far away from the good dharma that has been born. Therefore, he should properly think about the appearance of the good dharma that has been born.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能生未生隨一種類出家遠離所生善法正勝。	Thinking like this, working diligently and diligently, preaching widely and constantly inspiring, this path is called being able to be born and yet to be born, to become a monk and stay away from the good dharma that is born, and to achieve victory.
彼於此道生已，脩習多脩習故，便生未生隨一種類出家遠離所生善法。	He has been born on this path, and since he has practiced a lot, he has not yet been born, and he has become a monk and stayed away from the good dharma he has born.
起欲者，謂為生未生隨一種類出家遠離所生善法故，便起等起，廣說乃至求趣悕望。	Those who have desires are those who have left home in a certain category before being born and are far away from the good dharma that was born. They will wait and talk widely, and even seek pleasure and despair.
彼由生起此諸欲故，便生未生隨一種類出家遠離所生善法。	Due to the generation of these desires, he was born and left home according to a certain kind of life and stayed away from the good dharma that he had born.
發勤精進者，謂為生未生隨一種類出家遠離所生善法故，發勤精進，廣說乃至勵意不息。	Those who are diligent and diligent are those who have left home and stayed away from the good dharma of being born before being reborn. Therefore, they should be diligent and diligent, preach widely, and even encourage them endlessly.
彼由此故，便生未生隨一種類出家遠離所生善法。	Because of this, he became a monk of the same kind before he was born, and stayed away from the good dharma he was born in.
策心者，謂為生未生隨一種類出家遠離所生善法故，精勤脩習喜俱行心，廣說乃至定俱行心。	The one who cultivates the mind means that before he is born, he will become a monk and stay away from the good dharma that is born. He should diligently cultivate the mind of joy and action, and expound it extensively to the point of concentration and action.
彼由脩習如是心故，便生未生隨一種類出家遠離所生善法。	As a result of practicing such a mind, he will become a monk of a certain kind and stay away from the good dharma he has born.
持心者，謂為生未生隨一種類出家遠離所生善法故，持心脩習八支聖道。	Those who uphold the mind mean that before they are born, they will follow a certain kind of renunciation and stay away from the good dharma that is born.
彼於此道持心脩習多脩習故，便生未生隨一種類出家遠離所生善法。	Because he practiced this path with persistence and practice many times, he was born and became a monk of a certain kind, far away from the good dharma he had born.
為令已生善法堅住不忘脩滿倍增廣大智作證故，起欲發勤精進策心持心者，云何已生善法？	In order to make the good dharma that has arisen persist and not forget to practice it, multiply it, and multiply the vast wisdom to bear witness, if you want to be diligent and diligent, and maintain your mind, how can you say that the good dharma has arisen?
謂過去現在四靜慮、三無色及餘隨一種類出家遠離所生善法。	It means that in the past and present, the four types of meditation, the three formlessness, and the rest are a kind of renunciation, far away from the good dharma that was born.
云何為令已生善法堅住不忘修滿倍增廣大智作證故正勝？	Why is it that the good dharma that has arisen can be firmly adhered to without forgetting to be fully cultivated and multiplied, and the vast wisdom can be testified to achieve victory?
謂有苾芻，為令已生初靜慮堅住乃至智作證故，如理思惟能令已生初靜慮堅住乃至智作證諸行相狀。	It is said that there is Bicu, in order to make the person who has been born in the first stage of calmness, consideration, firmness, and even the wisdom to testify, so thinking properly can make the person who has the first generation of calmness, concentration, firmness, and even wisdom to testify the appearance of various actions.
如是思惟，發勤精進勇健勢猛熾盛難制勵意不息，此道名為能令已生初靜慮堅住乃至智作證正勝。	Thinking like this, working diligently, vigorously, vigorously, vigorously and vigorously, it is difficult to control the motivation without stopping. This is called the Tao that can make people calm, considerate, persevere, and even wisdom to prove the victory.
彼於此道生已，脩習多脩習故，便令已生初靜慮堅住乃至智作證。	He has been born on this path, and since he has practiced a lot, he has been able to calmly contemplate, persevere, and even witness with wisdom.
起欲者，謂為令已生初靜慮堅住乃至智作證故，便起等起及生等生、聚集出現，欲樂欣憙、求趣悕望。	When desires arise, it is said that in order to make those who have already been born calm and considerate, persevere, and even realize wisdom, they will arise and appear in groups, and they will be happy, happy, and hopeless.
彼由生起此諸欲故，便令已生初靜慮堅住乃至智作證。	Because of the arising of these desires, he caused his initial meditation, firmness, and even wisdom to bear witness.
發勤精進者，謂為令已生初靜慮堅住乃至智作證故，發勤精進，廣說乃至勵意不息。	To be diligent and diligent is to make those who have already been born calm and considerate, persevere, and finally become wise and testify.
彼由此故，便令已生初靜慮堅住乃至智作證。	Because of this, he made the person who was already born calm, considerate, firm, and finally become a witness of wisdom.
策心者，謂為令已生初靜慮堅住乃至智作證故，精勤脩習喜俱行心、欣俱行心、策勵俱行心、不下劣俱行心、不闇昧俱行心、捨俱行心、定俱行心。	The purpose of the heart is to cultivate the mind of joy, the mind of joy, the mind of encouragement, the mind of not being inferior, the mind of not being ignorant, and the spirit of equanimity in order to make people who have been born calm, firm, firm, and finally realize wisdom. The mind of doing everything together, the mind of doing everything together.
彼由脩習如是心故，便令已生初靜慮堅住乃至智作證。	By cultivating this kind of mind, he will be able to become calm, considerate, persevere, and even witness with wisdom.
持心者，謂為令已生初靜慮堅住乃至智作證故，持心修習八支聖道。	Those who hold the mind mean that they practice the Eight-branched Noble Path in order to make them calm, consider, persevere, and even realize wisdom.
彼於此道持心修習多修習故，便令已生初靜慮堅住乃至智作證。	Since he practiced this path with persistence and practice many times, he was able to become calm, considerate, persevere, and even witness the wisdom.
如初靜慮，第二靜慮亦爾。	Just as you meditate calmly at first, so do you calmly and meditate the second time.
有差別者，應說自名。	If there is a difference, you should call it your own name.
復有苾芻，為令已生第三靜慮堅住乃至智作證故，如理思惟能令已生第三靜慮堅住乃至智作證諸行相狀。	Again, there is Bicu, in order to make the third level of meditation, firmness, and wisdom to bear witness, so thinking rationally can make the third level of calmness, firmness, and wisdom to bear witness to the appearance of all actions.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生第三靜慮堅住乃至智作證正勝。	Thinking like this, making diligent efforts, preaching extensively and constantly inspiring, this is the way to make the third level of meditation, perseverance and wisdom to prove the victory.
彼於此道生已，修習多修習故，便令已生第三靜慮堅住乃至智作證。	He has been born on this path, and since he has practiced more and more, he has been born with the third level of meditation, perseverance, and even wisdom and witnessing.
起欲者，謂為令已生第三靜慮堅住乃至智作證故，便起等起，廣說乃至求趣悕望。	When desire arises, it is said that in order to make the third level of meditation, firmness, and wisdom testify, one arises, waits, talks widely, and even seeks pleasure and despair.
彼由生起此諸欲故，便令已生第三靜慮堅住乃至智作證。	Because of the arising of these desires, he caused the third level of meditation, firmness, and even wisdom to bear witness.
發勤精進者，謂為令已生第三靜慮堅住乃至智作證故，發勤精進，廣說乃至勵意不息。	To be diligent and diligent is to make the third generation of meditation, firmness, and wisdom testify.
彼由此故，便令已生第三靜慮堅住乃至智作證。	Because of this, he caused the third level of meditation, firmness, and even wisdom to testify.
策心者，謂為令已生第三靜慮堅住乃至智作證故，精勤修習喜俱行心，廣說乃至定俱行心。	To cultivate the mind means to cultivate the mind of joy and action diligently, and to practice the mind of expounding widely and even to the point of concentration and action, in order to make the third level of calmness, concentration, firmness, and wisdom testify.
彼由修習如是心故，便令已生第三靜慮堅住乃至智作證。	By practicing such a mind, he will have the third level of calmness, perseverance, and even wisdom to bear witness.
持心者，謂為令已生第三靜慮堅住乃至智作證故，持心修習八支聖道。	Holding the mind means holding the mind to practice the Eight-branched Noble Path in order to make the third level of meditation, firmness, and wisdom to bear witness.
彼於此道持心修習多修習故，便令已生第三靜慮堅住乃至智作證。	Because he practiced this path with persistence and practice many times, he was able to achieve the third level of tranquility, perseverance, and wisdom.
如第三靜慮，乃至無所有處，廣說亦爾。	Just like the third level of quiet contemplation, which leads to nothing, the same is true of speaking extensively.
有差別者，應說自名。	If there is a difference, you should call it your own name.
復有苾芻，為令已生隨一種類出家遠離所生善法堅住不忘修滿倍增廣大智作證故，如理思惟能令已生隨一種類出家遠離所生善法堅住乃至智作證諸行相狀。	Again, there is Bicu, in order to make the person who has been born follow a certain kind of renunciation, stay away from the good dharma that has arisen, persevere, and never forget to practice, multiply and multiply the vast wisdom and testify. Testify to the appearance of all actions.
如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生隨一種類出家遠離所生善法堅住乃至智作證正勝。	Thinking like this, working hard, preaching widely and constantly inspiring, this is the way to be able to make people who have been born follow a kind of renunciation, stay away from the good dharma that has been born, stick to it, and even become wise and prove the victory.
彼於此道生已，修習多修習故，便令已生隨一種類出家遠離所生善法堅住乃至智作證。	Having been born on this path, he has practiced a lot and practiced a lot, so that he has been born into a kind of renunciation, far away from the good dharma that has been born, and has become a witness of wisdom.
起欲者，謂為令已生隨一種類出家遠離所生善法堅住乃至智作證故，便起等起，廣說乃至求趣悕望。	When desire arises, it is said that in order to make those who have been born follow a certain kind of renunciation, stay away from the good dharma that has been born, and stand firm and wisely testify, they will wait, preach widely, and even seek pleasure and despair.
彼由生起此諸欲故，便令已生隨一種類出家遠離所生善法堅住乃至智作證。	Due to the generation of these desires, he causes the person who has been born to follow a certain kind of renunciation, stay away from the good dharma that has been born, stay firm, and become a witness of wisdom.
發勤精進者，謂為令已生隨一種類出家遠離所生善法堅住乃至智作證故，發勤精進，廣說乃至勵意不息。	To be diligent and diligent is to make those who have been born follow a certain kind of renunciation, stay away from the good dharma that has been born, and stay firm and wisely testify.
彼由此故，便令已生隨一種類出家遠離所生善法堅住乃至智作證。	For this reason, he causes those who have been born to follow a certain kind of renunciation to stay away from the good dharma that has been born, and to bear witness to it with wisdom.
策心者，謂為令已生隨一種類出家遠離所生善法堅住乃至智作證故，精勤修習喜俱行心，廣說乃至定俱行心。	To guide one's mind is to make one who has been born follow a certain kind of renunciation, stay away from the good dharma that has been born, and stay firm and wisely testify.
彼由修習如是心故，便令已生隨一種類出家遠離所生善法堅住乃至智作證。	By cultivating such a mind, he will cause those who have been born to follow a certain kind of renunciation, stay away from the good dharma that has been born, and even become wise witnesses.
持心者，謂為令已生隨一種類出家遠離所生善法堅住乃至智作證故，持心修習八支聖道。	Holding the mind refers to the practice of the Eight-branched Noble Path in order to make people who have been born follow a certain kind of renunciation, stay away from the good dharma that has been born, stand firm, and even realize wisdom.
彼於此道持心修習多修習故，便令已生隨一種類出家遠離所生善法堅住乃至智作證。	Because he practices this path with persistence and practice many times, he causes those who have been born to follow a certain kind of renunciation to stay away from the good dharma that has arisen, and to attain wisdom and witness.
云何此四名為正勝？	Why are these four the victors?
謂此四種，無顛倒故，說名為正；	It is said that these four kinds of things are not inverted, so they are called righteousness;
有增上力，斷惡修善，故名為勝。	It has the power to increase strength, stop evil and cultivate good, so it is called victory.
復次此四，平等非不平等，實故諦故、如正理故、無顛倒故，說名為正；	Again, these four, equality is not inequality, it is the truth because it is true, it is like the right reason, and there is no inversion, so it is called righteousness;
增故上故、最故妙故，具大功能，故名為勝。	The added reason is the superior reason, the most wonderful reason is that it has great functions, so it is called victory.
復次四正勝者，是假建立名想言說謂為正勝，過殑伽沙佛及弟子皆共施設如是名故。	Furthermore, the Four Perfect Victories are based on the assumption that the name is established and thought of as a positive winner. This is why the Buddha and his disciples jointly established such a name.
復次四正勝者，為斷已生惡不善法，生起諸欲，發勤精進，策心持心。	Again, the winner of the Four Righteousnesses is to put an end to the evil and unwholesome dharmas and desires that have arisen.
為令未生惡不善法得不生故，生起諸欲，發勤精進，策心持心。	In order to prevent evil and unwholesome dharmas from arising before they arise, all desires arise, and you must work hard and uphold your mind.
為生未生諸善法故，生起諸欲，發勤精進，策心持心。	Because no good dharma has arisen in life, all desires arise, so be diligent and diligent, and keep your mind strong.
為令已生善法堅住不忘修滿倍增廣大智作證故，生起諸欲，發勤精進，策心持心。	In order to make the good dharma that has arisen persist and not forget to cultivate it, multiply it and multiply the vast wisdom to bear witness, arise all kinds of desires, work hard and diligently, and cultivate and uphold the mind.
具如是能，故名正勝；	With such ability, it is called Zhengsheng;
亦名正斷，斷懈怠故。	It is also called righteousness, which means cutting off laziness.

8 – 神足品第八之一 four power bases 4ip 🌕⚡

神足品第八之一	The eighth of the divine foot products
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
有四神足。	There are four divine feet.
何等為四？	What is four?
謂欲三摩地勝行成就神足，是名第一。	It is said that the desire to achieve the perfection of samadhi is the first one.
勤三摩地勝行成就神足，是名第二。	Diligence in samadhi and victorious conduct to achieve divine perfection is the second most important thing.
心三摩地勝行成就神足，是名第三。	The perfect practice of mind samadhi to achieve the divine footwork is the third level.
觀三摩地勝行成就神足，是名第四。	Observing the victorious conduct of samadhi and achieving the divine feet is the fourth name.
欲三摩地勝行成就神足者，云何欲、云何三摩地、云何勝、云何勝行，而名欲三摩地勝行成就神足耶？	How can one desire samadhi, achieve samadhi, achieve samadhi, achieve samadhi, achieve samadhi, and accomplish samadhi?
此中欲者，謂依出家遠離所生善法所起欲樂欣憙、求趣悕望，是名欲。	The term "desire" refers to the pleasure, pleasure, pleasure, and hopelessness caused by staying away from the good dharma that arises from becoming a monk. This is called desire.
三摩地者，謂欲增上所起心住等住、近住安住、不散不亂、攝止等持、心一境性，是名三摩地。	Samadhi refers to the desire to increase the aroused mind's abiding, staying close, calm, non-dispersed, non-distracted, upholding, stopping, etc., and the one-pointed nature of the mind. This is called Samadhi.
勝者，謂欲增上所起八支聖道，是名勝。	Those who are victorious are those who want to increase the number of the Eight-branched Noble Path. This is a famous place.
勝行者，謂有苾芻，依過去欲得三摩地，是謂欲三摩地。	Those who are victorious are said to have samadhi. According to the past desire to obtain samadhi, this is called desire samadhi.
彼成就欲三摩地已，為令已生惡不善法斷故，起欲發勤精進、策心持心。	Having achieved desire samadhi, in order to eliminate the evil and unwholesome dharmas that have arisen, he arouses the desire to exert diligence and persevere in his mind.
為令未生惡不善法不生故，起欲發勤精進、策心持心。	In order to prevent evil and unwholesome dharmas from arising before they arise, arouse the desire to be diligent and diligent, and keep your mind focused.
為令未生善法生故，起欲發勤精進、策心持心。	In order to make the good things that have not yet arisen arise, arouse the desire to be diligent and diligent, and maintain the mind.
為令已生善法堅住不忘脩滿倍增廣大智作證故，起欲發勤精進、策心持心。	In order to make the good dharma that has arisen persist and not forget to practice it, multiply it, and multiply the vast wisdom to bear witness, I have the desire to work hard and be diligent and uphold the mind.
彼所有欲，若勤若信、若輕安、若念若正知、若思若捨，是名勝行。	All his desires, if they are diligent and trustworthy, if they are serene and peaceful, if they are mindful and clear-minded, if they are contemplative and if they are equanimous, this is called a successful practice.
即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。	That is, this superior practice and the previously mentioned desire for samadhi are collectively called the superior practice of desire for samadhi to achieve the divine feet.
如依過去欲，依未來現在、善不善無記、欲界繫色界繫無色界繫、學無學非學非無學、見所斷脩所斷非所斷欲，廣說亦爾。	For example, if you rely on past desires and future present, there is no memory of good and bad, the desire realm is related to the form realm and the colorless realm, there is no learning, there is no learning, there is no learning, there is no desire to see and practice, and it is not the desire to stop.
復有苾芻，於諸善法住不樂欲，彼作是念：	Again, there is a man who has no pleasure in all good things, and he thinks as follows:
「我今不應於諸善法住不樂欲。	"Now I should not live in unhappiness with all good things.
然我理應於諸善法安住樂欲。」	However, I should be content with all good things. "
彼由此欲增上力故得三摩地，是謂欲三摩地。	Because of this desire to increase his power, he attained samadhi, which is called desire samadhi.
彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved desire samadhi, he arouses desire in order to stop the evil and unwholesome dharmas that have arisen. He expounds extensively and even in order to make the virtuous dharmas that have arisen persist and even uphold his mind. If he is diligent, trustworthy and even renounces all his desires, this is called a winning act.
即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。	That is, this superior practice and the previously mentioned desire for samadhi are collectively called the superior practice of desire for samadhi to achieve the divine feet.
復有苾芻，生起惡欲，彼作是念：	Again, when he saw the cud, evil desires arose, and he thought as follows:
「我今不應生起惡欲。	"I should not have evil desires now.
然我理應斷除惡欲、脩集善欲。」	However, I should eliminate evil desires and cultivate good desires. "
彼由此欲增上力故得三摩地，是謂欲三摩地。	Because of this desire to increase his power, he attained samadhi, which is called desire samadhi.
彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved desire samadhi, he arouses desire in order to stop the evil and unwholesome dharmas that have arisen. He expounds extensively and even in order to make the virtuous dharmas that have arisen persist and even uphold his mind. If he is diligent, trustworthy and even renounces all his desires, this is called a winning act.
即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。	That is, this superior practice and the previously mentioned desire for samadhi are collectively called the superior practice of desire for samadhi to achieve the divine feet.
復有苾芻，生起貪瞋癡俱行惡欲，彼作是念：	Again, greed, anger, and delusion arise, and evil desires arise, and he thinks:
「我今不應生起貪瞋癡俱行惡欲。	"I should not have greed, anger, and delusion to engage in evil desires now.
然我理應斷除貪瞋癡俱行惡欲，修集無貪無瞋無癡俱行善欲。」	However, I should put an end to greed, hatred and delusion, and practice evil desires, and cultivate and practice good desires without greed, hatred and delusion. "
彼由此欲增上力故得三摩地，是謂欲三摩地。	Because of this desire to increase his power, he attained samadhi, which is called desire samadhi.
彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved desire samadhi, he arouses desire in order to stop the evil and unwholesome dharmas that have arisen. He expounds extensively and even in order to make the virtuous dharmas that have arisen persist and even uphold his mind. If he is diligent, trustworthy and even renounces all his desires, this is called a winning act.
即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。	That is, this superior practice and the previously mentioned desire for samadhi are collectively called the superior practice of desire for samadhi to achieve the divine feet.
復有苾芻，生起不離貪瞋癡惡欲，彼作是念：	Again, he has greed, hatred, delusion, and evil desires, and he thinks as follows:
「我今不應生起不離貪瞋癡惡欲。	"I should not be free from greed, hatred, delusion and evil desires now.
然我理應斷除不離貪瞋癡惡欲，修集離貪瞋癡善欲。」	However, I should eliminate the evil desires that are inseparable from greed, anger, delusion, and cultivate the wholesome desires that are free from greed, anger, delusion, and delusion. "
彼由此欲增上力故得三摩地，是謂欲三摩地。	Because of this desire to increase his power, he attained samadhi, which is called desire samadhi.
彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved desire samadhi, he has desires in order to put an end to the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen persevere and even persist in his mind. If he is diligent, trustworthy and even willing to give up on all his desires, this is called a winning act.
即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。	That is, this superior practice and the previously mentioned desire for samadhi are collectively called the superior practice of desire for samadhi to achieve the divine feet.
復有苾芻，於諸善法安住樂欲，彼作是念：	Again, there is a man who dwells in joyful desires in all good dharmas, and he thinks as follows:
「我於善法安住樂欲，甚為應理。」	It is my duty to dwell in the good Dharma and enjoy my desires.
彼由此欲增上力故得三摩地，是謂欲三摩地。	Because of this desire to increase his power, he attained samadhi, which is called desire samadhi.
彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved desire samadhi, he has desires in order to put an end to the evil and unwholesome dharmas that have arisen. He expounds extensively and even in order to make the good dharmas that have arisen persist and even uphold his mind. If he is diligent, trustworthy and even willing to give up on all his desires, this is called a winning act.
即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。	That is to say, this superior practice and the previously mentioned desire for samadhi are collectively called the superior practice of desire for samadhi to achieve the divine feet.
復有苾芻，生起善欲，彼作是念：	Again, there was grass and cud, and good desires arose, and he thought as follows:
「我今生起如是善欲，甚為應理。」	It is very reasonable for me to have such kind desires in this life.
彼由此欲增上力故得三摩地，是謂欲三摩地。	Because of this desire to increase his power, he attained samadhi, which is called desire samadhi.
彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved desire samadhi, he has desires in order to put an end to the evil and unwholesome dharmas that have arisen. He expounds extensively and even in order to make the good dharmas that have arisen persist and even uphold his mind. If he is diligent, trustworthy and even willing to give up on all his desires, this is called a winning act.
即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。	That is to say, this superior practice and the previously mentioned desire for samadhi are collectively called the superior practice of desire for samadhi to achieve the divine feet.
復有苾芻，生起無貪無瞋無癡俱行善欲，彼作是念：	Again there is a man who has no greed, no hatred and no delusion and desires to perform good deeds, and he thinks as follows:
「我今生起無貪無瞋無癡俱行善欲，甚為應理。」	In this life, I have no greed, no hatred, no delusion, and I can do good and have good desires. This is very reasonable.
彼由此欲增上力故得三摩地，是謂欲三摩地。	Because of this desire to increase his power, he attained samadhi, which is called desire samadhi.
彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved desire samadhi, he has desires in order to put an end to the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen persevere and even persist in his mind. If he is diligent, trustworthy and even willing to give up on all his desires, this is called a winning act.
即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。	That is, this superior practice and the previously mentioned desire for samadhi are collectively called the superior practice of desire for samadhi to achieve the divine feet.
復有苾芻，生起離貪瞋癡善欲，彼作是念：	Again there is a man who is free from greed, anger, delusion, and good desires, and he thinks this:
「我今生起離貪瞋癡善欲，甚為應理。」	It is very reasonable for me to be free from greed, anger, delusion, and good desires in this life.
彼由此欲增上力故得三摩地，是謂欲三摩地。	Because of this desire to increase his power, he attained samadhi, which is called desire samadhi.
彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved desire samadhi, he has desires in order to put an end to the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen persevere and even persist in his mind. If he is diligent, trustworthy and even willing to give up on all his desires, this is called a winning act.
即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。	That is, this superior practice and the previously mentioned desire for samadhi are collectively called the superior practice of desire for samadhi to achieve the divine feet.
一切欲三摩地，皆從欲起、是欲所集、是欲種類、是欲所生，故名欲三摩地勝行成就神足。	All desire samadhis arise from desires, are the gathering of desires, are the types of desires, are born from desires, so they are called desire samadhis.
勤三摩地勝行成就神足者，云何勤、云何三摩地、云何勝、云何勝行，而名勤三摩地勝行成就神足耶？	How hard is it to be diligent in samadhi and achieve the perfection of samadhi? Why is samadhi so victorious? Why is it so great to practice samadhi diligently and achieve the perfection of miraculous achievements?
此中勤者，謂依出家遠離所生善法，所起勤精進勇健勢猛熾盛難制勵意不息，是名勤。	Diligence among these refers to the virtuous dharma produced by staying away from home life, and the diligence, courage, strength, vigour, strength, and unstoppable motivation are called diligence.
三摩地者，謂勤增上所起心住等住、近住安住、不散不亂、攝止等持、心一境性，是名三摩地。	Samadhi means that the mind arising from diligently increasing it should abide in it, stay close to it, remain calm, non-dispersed, non-distracted, uphold, stop, etc., and have the nature of one-pointed mind. This is called Samadhi.
勝者，謂勤增上所起八支聖道，是名勝。	The winner is said to be the Eight-branched Holy Path that can be achieved through hard work. This is a famous place.
勝行者，謂有苾芻，依過去勤得三摩地，是謂勤三摩地。	Those who are victorious are said to have samadhi. According to the past, they have diligently obtained samadhi. This is called diligent samadhi.
彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved diligent samadhi, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen persist and even uphold his mind. If all his desires are diligent, trustworthy and even renounced, this is called a winning act.
即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。	That is to say, this victorious practice and the diligent samadhi mentioned before are collectively called diligent samadhi. The superior practice achieves the divine feet.
如依過去勤，依未來現在、善不善無記、欲界繫色界繫無色界繫、學無學非學非無學、見所斷脩所斷非所斷勤，廣說亦爾。	Such as relying on past diligence, relying on future present, no memory of good and bad, the desire realm is related to the form realm and the colorless realm, learning is not learning, non-learning is not no learning, what is seen is broken, what is practiced is not broken, what is broken is not broken, this is also the case.
復有苾芻，於諸善法住下羸劣弱極弱勤，彼作是念：	Again, there was a man who was weak and extremely weak in diligence, living under all the good Dharma. He thought as follows:
「我今不應於諸善法住下羸劣弱極弱勤。	"Now I should not live in the presence of good Dharma, weak and extremely weak.
然我理應於諸善法安住不下不羸不劣不弱不極弱勤。」	However, I should abide in all good dharma and be diligent, not inferior, not weak, not inferior, not weak, not extremely weak. "
彼由此勤增上力故得三摩地，是謂勤三摩地。	As a result of this diligence, he increased his strength and obtained samadhi. This is called the samadhi of diligence.
彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved diligent samadhi, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen persist and even uphold his mind. If all his desires are diligent, trustworthy and even renounced, this is called a winning act.
即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。	That is to say, this victorious practice and the diligent samadhi mentioned before are collectively called diligent samadhi. The superior practice achieves the divine feet.
復有苾芻，生起惡勤，彼作是念：	Again, when he was eating grass and having bad diligence, he had these thoughts:
「我今不應生起惡勤。	"I shouldn't have any bad diligence now.
然我理應斷除惡勤、修集善勤。」	However, it is my duty to eliminate bad diligence and cultivate good diligence. "
彼由此勤增上力故得三摩地，是謂勤三摩地。	As a result of this diligence, he increased his strength and obtained samadhi. This is called the samadhi of diligence.
彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved diligent samadhi, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen persist and even uphold his mind. If all his desires are diligent, trustworthy and even renounced, this is called a winning act.
即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。	That is to say, this victorious practice and the diligent samadhi mentioned before are collectively called diligent samadhi. The superior practice achieves the divine feet.
復有苾芻，生起貪瞋癡俱行惡勤，彼作是念：	Again, when greed, anger, and delusion arise, he engages in bad diligence, and he thinks:
「我今不應生起貪瞋癡俱行惡勤。	"I should not be greedy, angry or foolish and practice bad diligence now.
然我理應斷除貪瞋癡俱行惡勤、修集無貪無瞋無癡俱行善勤。」	However, I should put an end to greed, hatred and delusion, and practice bad diligence, and practice good diligence without greed, hatred and delusion. "
彼由此勤增上力故得三摩地，是謂勤三摩地。	As a result of this diligence, he increased his strength and obtained samadhi. This is called the samadhi of diligence.
彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved diligent samadhi, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen persist and even uphold his mind. If all his desires are diligent, trustworthy and even renounced, this is called a winning act.
即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。	That is to say, this victorious practice and the diligent samadhi mentioned before are collectively called diligent samadhi. The superior practice achieves the divine feet.
復有苾芻，生起不離貪瞋癡惡勤，彼作是念：	Again, there arises greed, hatred, delusion, and evil diligence, and he thinks:
「我今不應生起不離貪瞋癡惡勤。	"I should not be free from greed, hatred, stupidity, and evil diligence now.
然我理應斷除不離貪瞋癡惡勤、脩集離貪瞋癡善勤。」	However, I should put an end to the evil diligence that is not free from greed, hatred, delusion, and cultivate the good diligence that is free from greed, hatred, ignorance, and delusion. "
彼由此勤增上力故得三摩地，是謂勤三摩地。	As a result of this diligence, he increased his strength and obtained samadhi. This is called the samadhi of diligence.
彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved diligent samadhi, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen persist and even uphold his mind. If all his desires are diligent, trustworthy and even renounced, this is called a winning act.
即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。	That is to say, this victorious practice and the diligent samadhi mentioned before are collectively called diligent samadhi. The superior practice achieves the divine feet.
復有苾芻，於諸善法安住不下乃至不極弱勤，彼作是念：	Again, there is a person who is unable to abide in all good dharma and even becomes extremely weak in diligence. He thinks as follows:
「我於善法安住不下乃至不極弱勤，甚為應理。」	It is very reasonable that I cannot abide in the good Dharma and am not even extremely diligent.
彼由此勤增上力故得三摩地，是謂勤三摩地。	As a result of this diligence, he increased his strength and obtained samadhi. This is called the samadhi of diligence.
彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved diligent samadhi, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen persist and even uphold his mind. If all his desires are diligent, trustworthy and even renounced, this is called a winning act.
即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。	That is to say, this victorious practice and the diligent samadhi mentioned before are collectively called diligent samadhi. The superior practice achieves the divine feet.
復有苾芻，生起善勤，彼作是念：	Again, there was grass and cud, and good diligence arose, and he thought as follows:
「我今生起如是善勤，甚為應理。」	It is very fitting that I should be so kind and diligent in this life.
彼由此勤增上力故得三摩地，是謂勤三摩地。	As a result of this diligence, he increased his strength and obtained samadhi. This is called the samadhi of diligence.
彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved diligent samadhi, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen persist and even uphold his mind. If all his desires are diligent, trustworthy and even renounced, this is called a winning act.
即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。	That is to say, this victorious practice and the diligent samadhi mentioned before are collectively called diligent samadhi. The superior practice achieves the divine feet.
復有苾芻，生起無貪無瞋無癡俱行善勤，彼作是念：	Again there is a man who has no greed, no hatred and no delusion, and performs good deeds diligently. He thinks as follows:
「我今生起無貪無瞋無癡俱行善勤，甚為應理。」	In this life, I am free from greed, hatred and delusion, and I perform good deeds diligently. This is very worthy of me.
彼由此勤增上力故得三摩地，是謂勤三摩地。	As a result of this diligence, he increased his strength and obtained samadhi. This is called the samadhi of diligence.
彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved diligent samadhi, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen persist and even uphold his mind. If all his desires are diligent, trustworthy and even renounced, this is called a winning act.
即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。	That is to say, this victorious practice and the diligent samadhi mentioned before are collectively called diligent samadhi. The superior practice achieves the divine feet.
復有苾芻，生起離貪瞋癡善勤，彼作是念：	Again there is a man who is free from greed, hatred, delusion, good and diligent, and he thinks as follows:
「我今生起離貪瞋癡善勤，甚為應理。」	It is my duty to be free from greed, hatred, ignorance, and diligence in this life.
彼由此勤增上力故得三摩地，是謂勤三摩地。	As a result of this diligence, he increased his strength and obtained samadhi. This is called the samadhi of diligence.
彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having achieved diligent samadhi, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen persist and even uphold his mind. If all his desires are diligent, trustworthy and even renounced, this is called a winning act.
即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。	That is to say, this victorious practice and the diligent samadhi mentioned before are collectively called diligent samadhi. The superior practice achieves the divine feet.
一切勤三摩地，皆從勤起、是勤所集、是勤種類、是勤所生，故名勤三摩地勝行成就神足。	All diligent samadhis start from diligence, are gathered by diligence, are kindred by diligence, and are born from diligence. Therefore, it is called diligent samadhi.
說一切有部法蘊足論卷第四	Volume 4 of the Sarvastivada Dharma Gandha Sutra
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#【經文資訊】大正新脩大藏經第 26 冊 No.	#[Scripture Information] Taisho Newly Revised Tripitaka Volume 26 No.
1537 阿毘達磨法蘊足論	1537 Abhidhamma Dharma-Gandha Sutra
#【版本記錄】發行日期：	#[Version Record] Release date:
2023-12，最後更新：	2023-12, last updated:
44939	44939
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點	#[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】	#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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阿毘達磨法蘊足論卷第五	Abhidhamma Dharma-Gandha Sutra Volume 5
尊者大目乾連造	Venerable Mahamougal Lianzao
三藏法師玄奘奉　詔譯	Translated by the imperial edict of Tripitaka master Xuanzang
神足品第八之餘	The eighth level of divine footwork
心三摩地勝行成就神足者，云何心、云何三摩地、云何勝、云何勝行，而名心三摩地勝行成就神足耶？	The perfect practice of samadhi of the mind achieves the divine feet. Why is the mind, the samadhi, the victory, and the perfect conduct accomplished? And the perfect practice of samadhi of the mind accomplishes divine feet?
此中心者，謂依出家遠離所生善法所起心意識，是名心。	This center refers to the awareness of the mind that arises from the good deeds that arise from becoming a monk. This is the name of the mind.
三摩地者，謂心增上所起心住等住、近住安住、不散不亂、攝止等持、心一境性，是名三摩地。	Samadhi means that the mind that has arisen is abiding, staying close, calm, non-dispersed, non-distracted, upholding, stopping, etc., and the mind is one-pointed. This is called Samadhi.
勝者，謂心增上所起八支聖道，是名勝。	The winner is the eight-branch noble path that arises from the mind. This is a famous place.
勝行者，謂有苾芻，依過去心得三摩地，是謂心三摩地。	Those who are victorious are said to have samadhi, and they have obtained samadhi based on the past. This is called mind samadhi.
彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having attained the Samadhi of the mind, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen stand firm and even uphold his mind. If he is diligent, trustworthy and even renounces all his desires, this is called a winning act.
即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。	That is to say, this superior practice and the previously mentioned mental samadhi are collectively called the superior practice of mental samadhi to achieve the divine footwork.
如依過去心，依未來現在、善不善無記、欲界繫色界繫無色界繫、學無學非學非無學、見所斷脩所斷非所斷心，廣說亦爾。	Such as relying on the past, relying on the future and present, no memory of good and bad, the desire realm is related to the form realm and the colorless realm, learning is not learning, not learning, not learning, seeing what is cut off, practicing what is cut off is not what is cut off, this is the same as it can be said.
復有苾芻，於諸善法住下羸劣弱極弱心，彼作是念：	Again, there is a person who has a weak and weak mind that dwells on all good things, and he thinks like this:
「我今不應於諸善法住下羸劣弱極弱心。	"I should not dwell in the good Dharma with my weak and weak mind.
然我理應於諸善法安住不下不羸不劣不弱不極弱心。」	However, I should abide in all good dharma with a mind that is neither inferior, nor weak, nor inferior, nor weak, nor extremely weak. "
彼由此心增上力故得三摩地，是謂心三摩地。	He gained samadhi by increasing the power of his mind, which is called mind samadhi.
彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having attained the Samadhi of the mind, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen stand firm and even uphold his mind. If he is diligent, trustworthy and even renounces all his desires, this is called a winning act.
即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。	That is to say, this superior practice and the previously mentioned mental samadhi are collectively called the superior practice of mental samadhi to achieve the divine footwork.
復有苾芻，生起惡心，彼作是念：	Again there was grass and cud, and nausea arose, so he thought:
「我今不應生起惡心。	"I shouldn't feel sick now.
然我理應斷除惡心、脩集善心。」	However, I should get rid of my nausea and cultivate my kindness. "
彼由此心增上力故得三摩地，是謂心三摩地。	He gained samadhi by increasing the power of his mind, which is called mind samadhi.
彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having attained the Samadhi of the mind, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen stand firm and even uphold his mind. If he is diligent, trustworthy and even renounces all his desires, this is called a winning act.
即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。	That is to say, this superior practice and the previously mentioned mental samadhi are collectively called the superior practice of mental samadhi to achieve the divine footwork.
復有苾芻，生起貪瞋癡俱行惡心，彼作是念：	Again, greed, anger, delusion, and disgust arose, and he thought as follows:
「我今不應生起貪瞋癡俱行惡心。	"I should not be greedy, angry or foolish and act disgustingly now.
然我理應斷除貪瞋癡俱行惡心、脩集無貪無瞋無癡俱行善心。」	However, I should get rid of greed, hatred and delusion, and practice good deeds without greed, hatred and delusion. "
彼由此心增上力故得三摩地，是謂心三摩地。	He gained samadhi by increasing the power of his mind, which is called mind samadhi.
彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having attained the Samadhi of the mind, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen stand firm and even uphold his mind. If he is diligent, trustworthy and even renounces all his desires, this is called a winning act.
即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。	That is to say, this superior practice and the previously mentioned mental samadhi are collectively called the superior practice of mental samadhi to achieve the divine footwork.
復有苾芻，生起不離貪瞋癡惡心，彼作是念：	Again, there is greed, anger, delusion, and disgust, and he thinks as follows:
「我今不應生起不離貪瞋癡惡心。	"I should not be free from greed, anger, and delusion now.
然我理應斷除不離貪瞋癡惡心、脩集離貪瞋癡善心。」	However, I should get rid of the evil thoughts of greed, anger and delusion, and cultivate the good intention of being free from greed, anger and delusion. "
彼由此心增上力故得三摩地，是謂心三摩地。	He gained samadhi by increasing the power of his mind, which is called mind samadhi.
彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having attained the Samadhi of the mind, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen stand firm and even uphold his mind. If he is diligent, trustworthy and even renounces all his desires, this is called a winning act.
即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。	That is to say, this superior practice and the previously mentioned mental samadhi are collectively called the superior practice of mental samadhi to achieve the divine footwork.
復有苾芻，於諸善法安住不下乃至不極弱心，彼作是念：	Again, there is a person whose mind is not weak enough to abide in all good dharma, and he thinks as follows:
「我於善法安住不下乃至不極弱心，甚為應理。」	It's very reasonable that I can't abide in the good dharma and even don't have a very weak mind.
彼由此心增上力故得三摩地，是謂心三摩地。	He gained samadhi by increasing the power of his mind, which is called mind samadhi.
彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having attained the Samadhi of the mind, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen stand firm and even uphold his mind. If he is diligent, trustworthy and even renounces all his desires, this is called a winning act.
即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。	That is to say, this superior practice and the previously mentioned mental samadhi are collectively called the superior practice of mental samadhi to achieve the divine footwork.
復有苾芻，生起善心，彼作是念：	Again, there was a beetle, and a kind heart arose, and he thought as follows:
「我今生起如是善心，甚為應理。」	It is very reasonable for me to have such a kind heart in this life.
彼由此心增上力故得三摩地，是謂心三摩地。	He gained samadhi by increasing the power of his mind, which is called mind samadhi.
彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having attained the Samadhi of the mind, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen stand firm and even uphold his mind. If he is diligent, trustworthy and even renounces all his desires, this is called a winning act.
即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。	That is to say, this superior practice and the previously mentioned mental samadhi are collectively called the superior practice of mental samadhi to achieve the divine footwork.
復有苾芻，生起無貪無瞋無癡俱行善心，彼作是念：	Again there is a man who has no greed, no hatred and no delusion, and has the intention to perform good deeds, and he thinks as follows:
「我今生起無貪無瞋無癡俱行善心，甚為應理。」	In this life, I have no greed, no hatred, and no delusion, and I can do good deeds. This is very reasonable.
彼由此心增上力故得三摩地，是謂心三摩地。	He gained samadhi by increasing the power of his mind, which is called mind samadhi.
彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having attained the Samadhi of the mind, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen stand firm and even uphold his mind. If he is diligent, trustworthy and even renounces all his desires, this is called a winning act.
即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。	That is to say, this superior practice and the previously mentioned mental samadhi are collectively called the superior practice of mental samadhi to achieve the divine footwork.
復有苾芻，生起離貪瞋癡善心，彼作是念：	Again there is a man who has a good mind that is free from greed, hatred, delusion, and he thinks:
「我今生起離貪瞋癡善心，甚為應理。」	It is very reasonable that I should be free from greed, hatred, delusion and good intentions in this life.
彼由此心增上力故得三摩地，是謂心三摩地。	He gained samadhi by increasing the power of his mind, which is called mind samadhi.
彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	Having attained the Samadhi of the mind, he arouses desires in order to stop the evil and unwholesome dharmas that have arisen. He expounds them widely and even in order to make the virtuous dharmas that have arisen stand firm and even uphold his mind. If he is diligent, trustworthy and even renounces all his desires, this is called a winning act.
即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。	That is to say, this superior practice and the previously mentioned mental samadhi are collectively called the superior practice of mental samadhi to achieve the divine footwork.
一切心三摩地，皆從心起、是心所集、是心種類、是心所生，故名心三摩地勝行成就神足。	All heart samadhis originate from the heart, are gathered by the heart, are the types of the heart, and are born from the heart. Therefore, it is called heart samadhi.
觀三摩地勝行成就神足者，云何觀、云何三摩地、云何勝、云何勝行，而名觀三摩地勝行成就神足耶？	Contemplating the perfect practices of samadhi achieves the divine feet. How can we observe, why do we have samadhi, how can we be victorious, how can we say that we can achieve the divine feet by contemplating the excellent practices of samadhi.
此中觀者，謂依出家遠離所生善法所起於法簡擇、極簡擇、最極簡擇、解了、等了、近了、機黠通達、審察聰叡、覺明慧行、毘鉢舍那，是名觀。	The person who observes this means that the good dharma that arises from being a monk and away from home is derived from the simple selection of the Dharma, the most simple selection, the most simple selection, the understanding, the waiting, the closeness, the shrewdness and understanding, the discernment, the wisdom, the enlightenment and wisdom. Vipasana is a famous temple.
三摩地者，謂觀增上所起心住等住、近住安住、不散不亂、攝止等持、心一境性，是名三摩地。	Samadhi means that the mind arising from the contemplation is abiding, staying close, peaceful, non-dispersed, non-distracted, upholding, stopping, etc., and the mind is one-pointed. This is called Samadhi.
勝者，謂觀增上所起八支聖道，是名勝。	Those who are victorious will say that the eight-branch holy path arising from Guan Zeng is a famous place.
勝行者，謂有苾芻，依過去觀得三摩地，是謂觀三摩地。	A victorious practitioner is said to have a samadhi, and he observes samadhi based on the past. This is called contemplating samadhi.
彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	He who has achieved contemplation of samadhi, has desires in order to put an end to the evil and unwholesome dharmas that have arisen, expounds them widely, and even makes the good dharmas that have arisen persevere and even uphold his mind. If he is diligent, faithful and even willing to give up on all his desires, this is called a winning act.
即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。	That is to say, this victorious practice and the contemplation of samadhi mentioned before are collectively called the contemplation of samadhi to achieve the divine feet.
如依過去觀，依未來現在、善不善無記、欲界繫色界繫無色界繫、學無學非學非無學、見所斷脩所斷非所斷觀，廣說亦爾。	For example, if you rely on the past and the future present, there is no memory of good and bad, the realm of desire is connected to the form realm and the formless realm, there is no learning, no learning, no learning, no learning, no discernment, no discernment, and no discernment, it is also widely said.
復有苾芻，於諸善法住不審觀，彼作是念：	Again, there is a man who dwells on all good dharma without looking closely at it, and he thinks as follows:
「我今不應於諸善法住不審觀。	"Now I should not dwell on the good Dharma without considering it.
然我理應於諸善法安住審觀。」	However, I should abide and contemplate all good dharma. "
彼由此觀增上力故得三摩地，是謂觀三摩地。	Through this contemplation, he increased his superior power and obtained samadhi, which is called contemplation samadhi.
彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	He who has achieved contemplation of samadhi, has desires in order to put an end to the evil and unwholesome dharmas that have arisen, expounds them widely, and even makes the good dharmas that have arisen persevere and even uphold his mind. If he is diligent, faithful and even willing to give up on all his desires, this is called a winning act.
即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。	That is to say, this victorious practice and the contemplation of samadhi mentioned before are collectively called the contemplation of samadhi to achieve the divine feet.
復有苾芻，生起惡觀，彼作是念：	Again, when he was eating grass and having evil views, he had these thoughts:
「我今不應生起惡觀。	"I should not have evil thoughts now.
然我理應斷除惡觀、脩集善觀。」	However, I should eradicate evil views and cultivate good views. "
彼由此觀增上力故得三摩地，是謂觀三摩地。	Through this contemplation, he increased his superior power and obtained samadhi, which is called contemplation samadhi.
彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	He who has achieved contemplation of samadhi, has desires in order to put an end to the evil and unwholesome dharmas that have arisen, expounds them widely, and even makes the good dharmas that have arisen persevere and even uphold his mind. If he is diligent, faithful and even willing to give up on all his desires, this is called a winning act.
即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。	That is to say, this victorious practice and the contemplation of samadhi mentioned before are collectively called the contemplation of samadhi to achieve the divine feet.
復有苾芻，生起貪瞋癡俱行惡觀，彼作是念：	Again, when he has greed, anger, and delusion, he has the view of doing evil, and he thinks:
「我今不應生起貪瞋癡俱行惡觀。	"I should not have the evil outlook of greed, hatred, and delusion.
然我理應斷除貪瞋癡俱行惡觀、修集無貪無瞋無癡俱行善觀。」	However, I should abandon the view of greed, hatred and delusion, and practice good deeds without greed, hatred and delusion. "
彼由此觀增上力故得三摩地，是謂觀三摩地。	Through this contemplation, he increased his superior power and obtained samadhi, which is called contemplation samadhi.
彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	He who has achieved contemplation of samadhi, has desires in order to put an end to the evil and unwholesome dharmas that have arisen, expounds them widely, and even makes the good dharmas that have arisen persevere and even uphold his mind. If he is diligent, faithful and even willing to give up on all his desires, this is called a winning act.
即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。	That is to say, this victorious practice and the contemplation of samadhi mentioned before are collectively called the contemplation of samadhi to achieve the divine feet.
復有苾芻，生起不離貪瞋癡惡觀，彼作是念：	Again there is a man who is obsessed with greed, hatred, delusion and evil, and he thinks as follows:
「我今不應生起不離貪瞋癡惡觀。	"I should not be free from greed, hatred, delusion, and evil thoughts now.
然我理應斷除不離貪瞋癡惡觀、脩集離貪瞋癡善觀。」	However, I should eradicate the evil thoughts of being free from greed, hatred, and delusion, and cultivate the good thoughts of being free from greed, hatred, and delusion. "
彼由此觀增上力故得三摩地，是謂觀三摩地。	Through this contemplation, he increased his superior power and obtained samadhi, which is called contemplation samadhi.
彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	He who has achieved contemplation of samadhi, has desires in order to put an end to the evil and unwholesome dharmas that have arisen, expounds them widely, and even makes the good dharmas that have arisen persevere and even uphold his mind. If he is diligent, faithful and even willing to give up on all his desires, this is called a winning act.
即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。	That is to say, this victorious practice and the contemplation of samadhi mentioned before are collectively called the contemplation of samadhi to achieve the divine feet.
復有苾芻，於諸善法安住審觀，彼作是念：	Again there was a man who was dwelling on all the good things and contemplating them, and he thought as follows:
「我於善法安住審觀，甚為應理。」	I abide in the good Dharma and contemplate it, and it is very reasonable.
彼由此觀增上力故得三摩地，是謂觀三摩地。	Through this contemplation, he increased his superior power and obtained samadhi, which is called contemplation samadhi.
彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	He who has achieved contemplation of samadhi, has desires in order to put an end to the evil and unwholesome dharmas that have arisen, expounds them widely, and even makes the good dharmas that have arisen persevere and even uphold his mind. If he is diligent, faithful and even willing to give up on all his desires, this is called a winning act.
即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。	That is to say, this victorious practice and the contemplation of samadhi mentioned before are collectively called the contemplation of samadhi to achieve the divine feet.
復有苾芻，生起善觀，彼作是念：	Again there was grass and cud, and good thoughts arose, and he thought as follows:
「我今生起如是善觀，甚為應理。」	It is very reasonable for me to have such a good view in this life.
彼由此觀增上力故得三摩地，是謂觀三摩地。	Through this contemplation, he increased his superior power and obtained samadhi, which is called contemplation samadhi.
彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	He who has achieved contemplation of samadhi, has desires in order to put an end to the evil and unwholesome dharmas that have arisen, expounds them widely, and even makes the good dharmas that have arisen persevere and even uphold his mind. If he is diligent, faithful and even willing to give up on all his desires, this is called a winning act.
即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。	That is to say, this victorious practice and the contemplation of samadhi mentioned before are collectively called the contemplation of samadhi to achieve the divine feet.
復有苾芻，生起無貪無瞋無癡俱行善觀，彼作是念：	Again, he had the idea of doing good without greed, hatred and delusion, and he had this thought:
「我今生起無貪無瞋無癡俱行善觀，甚為應理。」	In this life, I have no greed, no hatred, no delusion, and can do good deeds. This is very reasonable.
彼由此觀增上力故得三摩地，是謂觀三摩地。	Through this contemplation, he increased his superior power and obtained samadhi, which is called contemplation samadhi.
彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	He who has achieved contemplation of samadhi, has desires in order to put an end to the evil and unwholesome dharmas that have arisen, expounds them widely, and even makes the good dharmas that have arisen persevere and even uphold his mind. If he is diligent, faithful and even willing to give up on all his desires, this is called a winning act.
即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。	That is to say, this victorious practice and the contemplation of samadhi mentioned before are collectively called the contemplation of samadhi to achieve the divine feet.
復有苾芻，生起離貪瞋癡善觀，彼作是念：	Again there is a man who has no desire for greed, hatred, delusion, and good thoughts, and he thinks as follows:
「我今生起離貪瞋癡善觀，甚為應理。」	It is very reasonable for me to be free from greed, hatred, delusion, and benevolent in this life.
彼由此觀增上力故得三摩地，是謂觀三摩地。	Through this contemplation, he increased his superior power and obtained samadhi, which is called contemplation samadhi.
彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若捨，是名勝行。	He who has achieved contemplation of samadhi, has desires in order to put an end to the evil and unwholesome dharmas that have arisen, expounds them widely, and even makes the good dharmas that have arisen persevere and even uphold his mind. If he is diligent, faithful and even willing to give up on all his desires, this is called a winning act.
即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。	That is to say, this victorious practice and the contemplation of samadhi mentioned before are collectively called the contemplation of samadhi to achieve the divine feet.
一切觀三摩地，皆從觀起、是觀所集、是觀種類、是觀所生，故名觀三摩地勝行成就神足。	All contemplation of samadhi starts from contemplation, is the collection of contemplation, is the type of contemplation, and is the result of contemplation, so it is called contemplation of samadhi.
云何此四名為神足？	How come these four are divine feet?
此中神者，謂所有神，已有神性、當有神性、今有神性。	The word “god” here means that all gods have already had divinity, should have had divinity, and now have divinity.
彼法即是變一為多、變多為一、或顯或隱，智見所變，牆壁石等堅厚障物身過無礙如履虛空，能於地中或出或沒自在無礙。	This method is to change one into many, change many into one, appear or hide, and change it with wisdom. Thick obstacles such as walls and stones can pass by without hindrance, just like walking on empty space. It can emerge or disappear freely on the ground without hindrance. .
如身處水，能於堅障或在虛空引水令流。	If you are in water, you can guide water to flow through solid obstacles or in the void.
如依逈地結跏趺坐，凌空往還都無滯礙猶如飛鳥，此日月輪有大神用、具大威德，申手捫摸，如自應器不以為難，乃至梵世，轉變自在妙用難測，故名為神。	Just like sitting in lotus position on the ground, flying back and forth without any hindrance, just like a flying bird. The sun and moon disks have great divine functions and great virtues. If you touch them with your hands, they will be able to change freely even in the Brahma world. Its magical effects are difficult to predict, so it is called God.
此中足者，謂於彼法，精勤脩習無間無斷至成就位，能起彼法、能為彼依，故名為足。	The one who is sufficient in this means that if he practices diligently and uninterruptedly to the point of achievement in that Dharma, he can bring about that Dharma and be able to rely on it, so it is called sufficient.
復次此四勝定，亦名為神、亦名為足，用難測故、能為勝德所依處故。	Again, these four victorious concentrations are also called gods and feet. They are difficult to predict and can be the basis for victorious virtues.
復次四神足者，是假建立名想言說謂為神足，過殑伽沙佛及弟子皆共施設如是名故。	Furthermore, the four divine feet are supposed to be called divine feet by establishing a name and wanting to talk about them. After all, the Buddha Sagasa and his disciples have jointly established such a name.
復次四神足者，即前所說欲勤心觀四三摩地勝行成就，總名神足。	Again, those with the four divine feet are those who desire to diligently contemplate the four samadhis and achieve the results mentioned above. They are collectively called divine feet.

9 – 念住品第九之一 The Ninth Chapter on Mindfulness 4sp🐘

念住品第九之一	The Ninth Chapter of Mindfulness
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「吾當為汝略說脩習四念住法。	"I will briefly explain to you how to practice the Four Mindfulness Dharma.
謂有苾芻，於此內身住循身觀，若具正勤正知正念，除世貪憂。	It is said that there is Bicuo, in which the body dwells and observes the body. If you have correct diligence, correct understanding and mindfulness, you can get rid of greed and worry in the world.
於彼外身住循身觀，若具正勤正知正念，除世貪憂。	If you dwell in the external body and observe the body, if you have correct diligence, correct understanding and mindfulness, you will get rid of worldly greed and worry.
於內外身住循身觀，若具正勤正知正念，除世貪憂。	If you dwell in the inner and outer body and observe the body, if you have correct diligence, correct understanding and mindfulness, you can get rid of worldly greed and worries.
於內外俱受、心、法三，廣說亦爾。	There are three kinds of feelings, mind, and dharmas, both internal and external, and they can be widely explained.
是現脩習四念住法。	This is the practice of practicing the Four Mindfulness Dharma.
過去、未來苾芻脩習四念住法，應知亦爾。」	You should be aware of this as you have practiced the Four Mindfulness Dharma in the past and future. "

9.1 - kāya anupassana – continuously seeing the body as a body truly is

云何於此內身住循身觀，若具正勤正知正念，除世貪憂？	Why is it that if you stay within the body and observe the body, if you have right diligence, right understanding and right mindfulness, you can get rid of worldly greed and worry?
內身者，謂自身若在現相續中、已得不失。	The inner body means that if oneself is in the continuum of appearance, he has gained and will not lose.
於此內身循身觀者，謂有苾芻，於此內身從足至頂，隨其處所觀察思惟，種種不淨穢惡充滿，謂此身中唯有種種髮毛爪齒、塵垢皮肉、筋脈骨髓、脾腎心肺、肝膽腸胃、肪膏腦膜、膿血肚脂、淚汗涕唾、生熟二藏、大小便利。	If you look around the inner body, you will see that there are worms. If you observe and reflect on the inner body from the feet to the top, you will see that it is full of all kinds of impurities and evils. It is said that there are only all kinds of hair, claws, teeth, dirt, skin and flesh in this body. Muscles, arteries, bone marrow, spleen, kidneys, heart and lungs, liver, gallbladder, intestines and stomach, meninges, pus and blood, abdominal fat, tears, sweat, saliva, raw and cooked storage, convenience of size.
如是思惟不淨相時，所起於法簡擇、極簡擇、最極簡擇，解了、等了、近了，機黠通達、審察聰叡、覺明慧行、毘鉢舍那，是循內身觀，亦名身念住。	When contemplating impurity in this way, what arises from the simple selection of Dharma, the most simple selection, the most simple selection, the understanding, the waiting, the nearness, the shrewdness and understanding, the discernment, the wisdom, the awareness of wisdom, and the vipassana. Focusing on the inner body is also called mindfulness of the body.
成就此觀，現行隨行、遍行遍隨行、動轉解行，說名為住。	To achieve this view, it is called abiding by following the current movement, following the continuous movement, and moving and interpreting the movement.
彼觀行者，能發起勤精進勇健勢猛熾盛難制勵意不息，復能於此急疾迅速，名具正勤。	He observes that those who practice diligently, diligently, vigorously, vigorously, vigorously, vigorously, vigorously, and with unstoppable motivation can never cease. If they are able to do this quickly and swiftly, they are known as having right diligence.
彼觀行者，能起於法簡擇乃至毘鉢舍那，復能於此所起勝慧轉成上品上勝上極，能圓滿極圓滿，名具正知。	Those who observe and practice can arise from the simple selection of Dharma and even Vipasana, and the superior wisdom arising from this can be transformed into the highest level, the highest level, the highest level, and the most complete perfection, which is called having clear understanding.
彼觀行者，具念隨念、專念憶念，不忘不失、不遺不漏、不失法性、心明記性，名具正念。	Those who watch and practice, have the ability to remember, focus on and remember, never forget, never forget, never miss, never lose the nature of the law, and have a clear mind and memory, which is called having mindfulness.
於諸欲境諸貪等貪，執藏防護堅著、愛樂迷悶、耽嗜遍耽嗜、內縛悕求、耽湎苦集、貪類貪生，總名為貪。	In the realm of desire, all kinds of greed, such as attachment and protection, obsession with pleasure and boredom, indulgence in indulgence and craving, internal binding and craving, accumulation of suffering, and the birth of greed, are collectively called greed.
順憂受觸所起心憂、不平等受，慼受所攝，總名為憂。	Worry arises from being touched, unequally felt, and touched by bad feelings are all called worries.
彼觀行者脩此觀時，於世所起貪憂二法，能斷能遍知、遠離極遠離、調伏極調伏、隱沒除滅，是故說彼除世貪憂。	When a practitioner of this contemplation practices this contemplation, the two things that arise in the world, greed and worry, can be eradicated, omniscient, far away, extremely tamed, subdued, and eliminated. Therefore, it is said that he eliminates greed and worry in the world.
復有苾芻，於此內身觀察思惟諸界差別，謂此身中唯有種種地界水界火界風界空界識界。	Again there is Bicu, who observes and meditates on the differences between the various realms within this body, saying that there are only various realms of earth, water, fire, wind, space, and consciousness in this body.
如是思惟諸界相時，所起於法簡擇乃至毘鉢舍那。	When thinking about the appearances of all realms in this way, it arises from Dharma Jianshi and even Vipasana.
是循內身觀，亦名身念住。	This is based on inner body contemplation, also known as body mindfulness.
住具正勤正知正念，除世貪憂，皆如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, all as mentioned above.
復有苾芻，於此內身觀察思惟多諸過患，謂此身者如病如癰、如箭惱害、無常苦空非我轉動，勞疲羸篤是失壞法，迅速不停衰朽非恒不可保信是變壞法。	Again, I observe and think about many faults in my inner body, saying that this body is like a disease, like a carbuncle, like an arrow hurting, impermanent, suffering, empty, non-self-moving, tired and weak, it is the corrupted Dharma, and it is rapidly decaying Failure to be permanent and untrustworthy is the way to go bad.
如是思惟身過患時，所起於法簡擇乃至毘鉢舍那，是循內身觀，亦名身念住。	When thinking about the body's faults and problems in this way, it arises from the Dharma Selection and even Vipasana. This is based on inner body contemplation, which is also called mindfulness of the body.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
云何於彼外身住循身觀？	Why do you dwell in the external body and observe the body?
若具正勤正知正念，除世貪憂。	If you have correct diligence, correct understanding and righteous thoughts, you will get rid of worldly greed and worry.
外身者，謂自身，若在現相續中、未得已失，及他有情所有身相。	The external body refers to the self, if it is in the continuum of appearance, has not been gained or has been lost, and the body of other sentient beings.
於彼外身循身觀者，謂有苾芻，於他身內從足至頂，隨其處所觀察思惟，種種不淨穢惡充滿，謂彼身中唯有種種髮毛爪齒，廣說乃至大小便利。	If one observes the outside of his body, he will say that there is a worm, and inside his body from the feet to the top, if he observes and thinks about it wherever he goes, he will see that he is full of all kinds of impurities, filth and evil, and he will say that there are only all kinds of hairs, claws and teeth in his body, which can be said to be large or small. convenient.
如是思惟不淨相時，所起於法簡擇乃至毘鉢舍那，是循外身觀，亦名身念住。	When contemplating the impure aspects in this way, it arises from Dharma Selection or even Vipasana. This is based on the external body view, which is also called body mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
復有苾芻，於他身內觀察思惟諸界差別，謂彼身中唯有種種地界水界火界風界空界識界。	Again there was Bichu, who observed and pondered the differences among the various realms in his body, saying that there were only various realms of earth, water, fire, wind, space, and consciousness in his body.
如是思惟諸界相時，所起於法簡擇乃至毘鉢舍那，是循外身觀，亦名身念住。	When contemplating the appearance of all realms in this way, it arises from Dharma Jianshi and even Vipasana. This is based on the external body view, which is also called body mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
復有苾芻，於他身內觀察思惟多諸過患，謂彼身者如病如癰，廣說乃至是變壞法。	There is also a man who observes and thinks about many faults in his body. He says that his body is like a disease or a carbuncle, and he talks about it and even makes it worse.
如是思惟身過患時，所起於法簡擇乃至毘鉢舍那，是循外身觀，亦名身念住。	When thinking about the body's shortcomings and troubles in this way, it arises from the Dharma Selection or even Vipasana. This is based on the external body view, which is also called body mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
云何於內外身住循身觀？	Why should we dwell on the body internally and externally?
若具正勤正知正念，除世貪憂。	If you have correct diligence, correct understanding and righteous thoughts, you will get rid of worldly greed and worries.
內身者，謂自身，若在現相續中、已得不失。	The inner body refers to oneself. If it is in the continuum of appearance, it has gained but not lost.
外身者，謂自身，若在現相續中、未得已失，及他有情所有身相。	The external body refers to the self, if it is in the continuum of appearance, has not been gained or has been lost, and the body of other sentient beings.
合說二種，名內外身。	There are two types together, named internal and external.
於內外身循身觀者，謂有苾芻合自他身總為一聚，從足至頂隨其處所觀察思惟，種種不淨穢惡充滿，謂此彼身唯有種種髮毛爪齒，廣說乃至大小便利。	If one observes the body internally and externally, he will say that there are worms and cud combined with his own and other bodies, which are always gathered together. He observes and thinks about them from the feet to the top, and sees that they are full of all kinds of impurities and evils. It is said that this and that body only has all kinds of hairs, claws, and teeth. Even the size is convenient.
如是思惟不淨相時，所起於法簡擇乃至毘鉢舍那，是循內外身觀，亦名身念住。	When contemplating the impure aspects in this way, it arises from Dharma Jianshi or even Vipasana. This is based on the internal and external body contemplation, which is also called body mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
復有苾芻，合自他身總為一聚，觀察思惟諸界差別，謂此彼身唯有種種地界水界火界風界空界識界。	Again, there is Bicuo, which is always gathered together with its own body and other bodies. It observes and contemplates the differences between the various realms, saying that this and that body only has various realms of earth, water, fire, wind, space, and consciousness.
如是思惟諸界相時，所起於法簡擇乃至毘鉢舍那，是循內外身觀，亦名身念住。	When contemplating the appearance of all realms in this way, it arises from Dharma Selection and even Vipasana. This is based on the internal and external body contemplation, which is also called body mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
復有苾芻，合自他身總為一聚，觀察思惟多諸過患，謂此彼身如病如癰，廣說乃至是變壞法。	Again there is a man who combines his own body with that of others to form one body. He observes and contemplates many faults, saying that this and that body is like a disease or a carbuncle.
如是思惟身過患時，所起於法簡擇乃至毘鉢舍那，是循內外身觀，亦名身念住。	When thinking about the body's faults and problems in this way, it arises from the Dharma Selection and even Vipasana. This is based on the inner and outer body contemplation, which is also called mindfulness of the body.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
云何於此內受住循受觀？	Why is it possible to abide and meditate here?
若具正勤正知正念，除世貪憂。	If you have correct diligence, correct understanding and righteous thoughts, you will get rid of worldly greed and worries.
內受者，謂自受，若在現相續中、已得不失。	Internal acceptance is called self-reception. If it is present in the continuum, it has been gained but not lost.

9.2 - vedana anupassana – continuously seeing sensations as sensations truly are

於此內受循受觀者，謂有苾芻於此內受，觀察思惟內受諸相，受樂受時如實知我受樂受，受苦受時如實知我受苦受，受不苦不樂受時如實知我受不苦不樂受。	The person who observes and observes the inner feeling is said to have the inner feeling. He observes and thinks about the various characteristics of the inner feeling. When he feels the pleasant feeling, he knows that he is receiving the pleasant feeling. When he feels the painful feeling, he knows that he is suffering from the feeling. The feeling is neither painful nor pleasant. When I feel, I know whether I am suffering or not enjoying it.
受樂身受時如實知我受樂身受，受苦身受時如實知我受苦身受，受不苦不樂身受時如實知我受不苦不樂身受。	When I feel pleasure, I know it as it is. When I feel pain, I know it as it is. When I feel it, I know it as it is.
受樂心受時如實知我受樂心受，受苦心受時如實知我受苦心受，受不苦不樂心受時如實知我受不苦不樂心受。	When I feel pleasure, I know truthfully whether I feel pleasure or not. When I feel pain, I know truthfully whether I am suffering or not. When I feel joy, I know truthfully whether I feel pain or pleasure.
受樂有味受時如實知我受樂有味受，受苦有味受時如實知我受苦有味受，受不苦不樂有味受時如實知我受不苦不樂有味受，受樂無味受時如實知我受樂無味受，受苦無味受時如實知我受苦無味受，受不苦不樂無味受時如實知我受不苦不樂無味受。	When I feel pleasure, I know it as it is. When I feel it, I know it as it is. When I feel it, I know it as it is. When I feel it, I know it as it is. When I feel it, I know that I am suffering. When I feel a pleasant and tasteless feeling, I know that I am experiencing a pleasant and tasteless feeling. When I am suffering a tasteless feeling, I know that I am suffering a tasteless feeling. When I feel a tasteless feeling, I know that I am suffering from a pleasant and tasteless feeling.
受樂耽嗜依受時如實知我受樂耽嗜依受，受苦耽嗜依受時如實知我受苦耽嗜依受，受不苦不樂耽嗜依受時如實知我受不苦不樂耽嗜依受。	When I am addicted to dependent feelings, I know truthfully whether I am suffering or not. When I am addicted to dependent feelings, I know truthfully whether I am suffering or not. When I am addicted to dependent feelings, I know truthfully whether I am suffering or not. Addicted to addiction.
受樂出離依受時如實知我受樂出離依受，受苦出離依受時如實知我受苦出離依受，受不苦不樂出離依受時如實知我受不苦不樂出離依受。	When I feel pleasure and renunciation, I know it as it is. When I feel renunciation, I know that I am suffering. When I feel renunciation, I know that I am suffering. When I feel renunciation, I know it as it is. Renunciation depends on feeling.
如是思惟內受相時，所起於法簡擇乃至毘鉢舍那，是循內受觀，亦名受念住。	When contemplating the appearance of inner feelings in this way, it arises from Dharma Jianshe and even Vipasana. This is based on the contemplation of inner feelings, which is also called the mindfulness of feelings.
成就此觀，現行隨行乃至解行，說名為住。	Achieving this view, following it now and even interpreting it, is called abiding.
彼觀行者，能發起勤精進，乃至復能於此急疾迅速，名具正勤。	Those who observe the practice can initiate diligence and diligence, and can even regain the speed and speed, which is called correct diligence.
彼觀行者，能起於法簡擇乃至能圓滿極圓滿，名具正知。	Those who observe the practice can start from the simple selection of Dharma and even reach the ultimate perfection, which is called having clear understanding.
彼觀行者，具念隨念乃至心明記性，名具正念。	Those who watch and practice, have the ability to follow thoughts and even remember clearly in their mind, which is called having mindfulness.
於諸欲境諸貪等貪，乃至貪類貪生，總名為貪。	In the realm of desire, greed, greed, etc., and even greed like greed arise, are collectively called greed.
順憂受觸所起心憂不平等受，慼受所攝，總名為憂。	The worries caused by being touched are not equal, and the worries caused by being touched are all called worries.
彼觀行者脩此觀時，於世所起貪憂二法，能斷能遍知乃至隱沒除滅，是故說彼除世貪憂。	When a meditator practices this contemplation, the two phenomena of greed and worry that arise in the world can be eradicated, omniscient, and even hidden and eradicated. Therefore, it is said that he eliminates greed and worry in the world.
復有苾芻，於內諸受觀察思惟多諸過患，謂此諸受如病如癰，廣說乃至是變壞法。	Again, there is a person who observes the internal feelings and thinks about many faults. He calls these feelings like diseases or carbuncles, and widely explains that they even become corrupted.
如是思惟受過患時，所起於法簡擇乃至毘鉢舍那，是循內受觀，亦名受念住。	When thinking about suffering in this way, it arises from Dharma Selection or even Vipassana. This is based on the inner perception, which is also called the mindfulness of feeling.
住具正勤正知正念，除世貪憂，皆如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, all as mentioned above.
云何於彼外受住循受觀？	Why should I abide in the meditation outside that place?
若具正勤正知正念，除世貪憂。	If you have correct diligence, correct understanding and righteous thoughts, you will get rid of worldly greed and worry.
外受者，謂自受，若在現相續中、未得已失，及他有情所有諸受。	External feeling is called self-feeling. If it is not gained or lost in the present continuum, it is the same as the feelings of other sentient beings.
於彼外受循受觀者，謂有苾芻於他諸受觀察思惟外受諸相，受樂受時如實知彼受樂受，受苦受時如實知彼受苦受，受不苦不樂受時如實知彼受不苦不樂受。	For those who observe external feelings, it is said that there are people who observe their feelings and think about the characteristics of external feelings. When they receive pleasant feelings, they know the pleasant feelings as they really are. At that time, you know truthfully that what you are experiencing is neither painful nor pleasant.
廣說乃至受樂出離依受時如實知彼受樂出離依受，受苦出離依受時如實知彼受苦出離依受，受不苦不樂出離依受時如實知彼受不苦不樂出離依受。	It is widely said that when you feel pleasure and renunciation, you know the feeling as it really is. When you feel renunciation, you know it as it really is. Unhappiness, renunciation, and feeling.
如是思惟外受相時，所起於法簡擇乃至毘鉢舍那，是循外受觀，亦名受念住住。	When thinking about the appearance of external feelings in this way, it arises from Dharma Jianshe or even Vipasana. This is the contemplation of external feelings, which is also called the mindfulness of feeling.
具正勤正知正念。	Have the right diligence, right knowledge and right mindfulness.
除世貪憂。	Get rid of worldly greed and worries.
亦如前說。	As said before.
復有苾芻。	There is also bicuo.
於外諸受觀察思惟多諸過患。	There are many faults in observing and thinking about external feelings.
謂彼諸受如病如癰。	It is said that his feelings are like diseases and carbuncles.
廣說乃至是變壞法。	Spreading it widely can even change the Dharma.
如是思惟受過患時。	Think about it like this when you have suffered.
所起於法簡擇乃至毘鉢舍那。	It originates from Dharma Jianze and even to Vipasana.
是循外受觀。	It is based on external perception.
亦名受念住。	Also called feeling and mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
云何於內外受住循受觀？	Why should we abide in the inner and outer world?
若具正勤正知正念，除世貪憂。	If you have correct diligence, correct understanding and righteous thoughts, you will get rid of worldly greed and worry.
內受者，謂自受，若在現相續中、已得不失。	Internal acceptance is called self-reception. If it is present in the continuum, it has been gained but not lost.
外受者，謂自受，若在現相續中，未得已失，及他有情所有諸受。	External feeling is called self-feeling. If it is in the present continuum, it is not gained or lost, and it is the same as the feelings of other sentient beings.
合說二種，名內外受。	There are two types together, named internal and external feelings.
於內外受循受觀者，謂有苾芻，合自他受總為一聚，觀察思惟自他受相，受樂受時如實知受樂受，受苦受時如實知受苦受，受不苦不樂受時如實知受不苦不樂受。	Those who observe and observe the feelings internally and externally are said to have 苾荍, and the feelings from themselves and others are always gathered together. Observe and think about the characteristics of self-other feelings. When you receive pleasant feelings, you know the pleasant feelings as they really are. When you feel painful, you know the painful feelings as they really are, and whether they are painful or not. When a feeling is unpleasant, know it as it really is, whether it is painful or pleasant.
廣說乃至受樂出離依受時如實知受樂出離依受，受苦出離依受時如實知受苦出離依受，受不苦不樂出離依受時如實知受不苦不樂出離依受。	It is widely said that when feeling and happiness are renounced, we know the feeling as it really is. When we feel renounced, we know that suffering is true. Renunciation depends on feeling.
如是思惟諸受相時，所有於法簡擇乃至毘鉢舍那，是循內外受觀，亦名受念住。	When thinking about the various feelings in this way, everything from Dharma to Vipasana is based on the internal and external perception, which is also called the mindfulness of feeling.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
復有苾芻，合自他受總為一聚，觀察思惟諸受過患，謂此彼受如病如癰，廣說乃至是變壞法。	Again there is a man who gathers his own feelings and those of others into one group, observes and thinks about all the sufferings he has suffered, and calls this and that feeling like a disease or a carbuncle.
如是思惟受過患時，所起於法簡擇乃至毘鉢舍那，是循內外受觀，亦名受念住。	When thinking about suffering in this way, it arises from Dharma Selection or even Vipassana. This is based on the internal and external perception, which is also called the mindfulness of feeling.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.

9.3 - citta anupassana – continuously seeing the mind as the mind truly is

云何於此內心住循心觀？	Why do you live in this heart and observe the mind?
若具正勤正知正念，除世貪憂。	If you have correct diligence, correct understanding and righteous thoughts, you will get rid of worldly greed and worry.
內心者，謂自心，若在現相續中、已得不失。	The inner heart refers to one's own heart. If it is in the continuum of appearance, it has gained but not lost.
於此內心循心觀者，謂有苾芻，於此內心觀察思惟內心諸相，於內有貪心如實知是內有貪心，於內離貪心如實知是內離貪心。	Those who follow the mind and observe in this heart are said to have 苾荍. In this mind, they observe and think about the various phenomena in the heart. If there is greed in the heart, they will know that there is greed in them. If they are free from greed, they will know that they are free from greed.
於內有瞋心如實知是內有瞋心，於內離瞋心如實知是內離瞋心。	If you know that there is anger within you, you will know that you have anger within you. If you are free from anger, you will know it as it really is, that you will be free from anger.
於內有癡心如實知是內有癡心，於內離癡心如實知是內離癡心。	If there is delusion within you, you will know it as it really is, and if you have delusion within you, you will know it as it really is, if you are free from delusion within you, you will know it is detachment from delusion within.
於內聚心如實知是內聚心，於內散心如實知是內散心。	To know the mind as it really is is to know it as it really is. To know it as it is to be dispersed within is to let the mind disperse within.
於內沈心如實知是內沈心，於內策心如實知是內策心。	Knowing the truth as it really is in the mind that is sinking within is the mind that is sinking inward, and knowing the mind as it is in the mind that is inwardly controlling is the mind that is inwardly pursuing.
於內小心如實知是內小心，於內大心如實知是內大心。	To be careful within yourself and to know it as it really is is to be careful within yourself, and to be big-hearted and know it as it is is to have a big heart within you.
於內掉心如實知是內掉心，於內不掉心如實知是內不掉心。	To know the truth as it is is to lose the mind within, and to know it as it is without losing the mind is to not lose the mind.
於內不靜心如實知是內不靜心，於內靜心如實知是內靜心。	To know the mind as it really is without being still within is the mind that is not still within. Being calm within and know as it is is the mind that is calm within.
於內不定心如實知是內不定心，於內定心如實知是內定心。	To know the mind as it really is if it is not centered within is to be uncentered within. To know the mind as it is to be centered within is to be centered within.
於內不脩心如實知是內不脩心，於內脩心如實知是內脩心。	Not cultivating the mind internally and knowing it as it really is is not cultivating the mind internally. Cultivating the mind internally and knowing it as it really is is cultivating the mind internally.
於內不解脫心如實知是內不解脫心，於內解脫心如實知是內解脫心。	The inner unliberated mind knows as it really is, the inner unliberated mind, and the inner liberated mind knows as it really is, the inner liberated mind.
如是思惟內心相時，所有於法簡擇乃至毘鉢舍那，是循內心觀，亦名心念住。	When contemplating the inner state in this way, everything from Dharma Selection to Vipasana is based on the inner view, which is also called mindfulness.
成就此觀，現行隨行乃至解行，說名為住。	Achieving this view, following it now and even interpreting it, is called abiding.
彼觀行者，能發起勤精進乃至復能於此急疾迅速，名具正勤。	He who observes the practice and is able to initiate diligent efforts and even regain the speed and speed is called right diligence.
彼觀行者，能起於法簡擇乃至能圓滿極圓滿，名具正知。	Those who observe the practice can start from the simple selection of Dharma and even reach the ultimate perfection, which is called having clear understanding.
彼觀行者，具念隨念乃至心明記性，名具正念。	Those who watch and practice, have the ability to follow thoughts and even remember clearly in their mind, which is called having mindfulness.
於諸欲境諸貪等貪乃至貪類貪生，總名為貪。	In the realm of desire, all kinds of greed, greed, etc., and even greed like greed arise, which are collectively called greed.
順憂受觸，所起心憂不平等受，慼受所攝，總名為憂。	When worries are touched, the worries caused by them are not felt equally, and when they are touched by worries, they are collectively called worries.
彼觀行者脩此觀時，於世所起貪憂二法，能斷能遍知乃至隱沒滅除，是故說彼除世貪憂。	When a practitioner of this contemplation practices this contemplation, the two phenomena of greed and worry that arise in the world can be eradicated, omniscient, and even hidden and eliminated. Therefore, it is said that he eliminates greed and worry in the world.
復有苾芻，於內諸心觀察思惟多諸過患，謂此心者如病如癰，廣說乃至是變壞法。	Again, there is a person who observes and thinks about many faults in the inner mind, saying that this mind is like a disease or a carbuncle, and it is widely said that it even corrupts the Dharma.
如是思惟心過患時，所起於法簡擇乃至毘鉢舍那，是循內心觀，亦名心念住。	When thinking about the faults of the mind in this way, it arises from Dharma Selection or even Vipassana. This is based on the inner view, which is also called mindfulness.
住具正勤正知正念，除世貪憂，皆如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, all as mentioned above.
云何於彼外心住循心觀？	How come the external mind dwells on the mind-based contemplation?
若具正勤正知正念，除世貪憂。	If you have correct diligence, correct understanding and righteous thoughts, you will get rid of worldly greed and worry.
外心者，謂自心，若在現相續中、未得已失，及他有情所有諸心。	The external mind refers to one's own mind, if it is not gained or lost in the present continuum, as well as all the minds of other sentient beings.
於彼外心循心觀者，謂有苾芻，於他諸心觀察思惟外心諸相，於外有貪心如實知是外有貪心，廣說乃至於外解脫心如實知是外解脫心。	For those who follow the external mind and observe the mind, it is said that there is a coward. In his mind, he observes and contemplates the various phenomena of the external mind. If there is greed externally, he will know as it is that there is greed externally. He will expound the external mind and know it as it really is, which is the external liberation mind.
如是思惟外心相時，所起於法簡擇乃至毘鉢舍那，是循外心觀，亦名心念住。	When thinking about the appearance of the external mind in this way, it arises from Dharma brief selection and even Vipasana. This is based on the external mind view, which is also called mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
復有苾芻，於外諸心觀察思惟多諸過患，謂彼心者如病如癰，廣說乃至是變壞法。	Again, there is a person who observes and thinks about many faults in the external mind, saying that his mind is like a disease or a carbuncle, and he talks about it and even corrupts it.
如是思惟心過患時，所起於法簡擇乃至毘鉢舍那，是循外心觀，亦名心念住。	When thinking about the faults of the mind in this way, it arises from Dharma brief selection or even Vipassana. This is based on the external mind view, which is also called mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
云何於內外心住循心觀？	Why should we abide by the inner and outer mind and observe the mind?
若具正勤正知正念，除世貪憂。	If you have correct diligence, correct understanding and righteous thoughts, you will get rid of worldly greed and worry.
內心者，謂自心，若在現相續中、已得不失。	The inner heart refers to one's own heart. If it is in the continuum of appearance, it has gained but not lost.
外心者，謂自心，若在現相續中、未得已失，及他有情所有諸心。	The external mind refers to one's own mind, if it is not gained or lost in the present continuum, as well as all the minds of other sentient beings.
合此二種，名內外心。	The combination of these two types is called internal and external mind.
於內外心循心觀者，謂有苾芻，合自他心總為一聚，觀察思惟自他心相，於有貪心如實知是有貪心，廣說乃至於解脫心如實知是解脫心。	Those who follow the inner and outer mind and observe the mind, say that there is a heart, and the mind of self and others are always gathered together. Observe and think about the appearance of the mind of self and others. If there is greed, you will know that there is greed as it really is. If you have a mind of liberation, you will know that it is a mind of liberation.
如是思惟諸心相時，所有於法簡擇乃至毘鉢舍那，是循內外心觀，亦名心念住。	When thinking about all the mental phenomena in this way, everything from Dharma Selection to Vipasana is based on internal and external mindfulness, which is also called mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
復有苾芻，合自他心總為一聚，觀察思惟多諸過患，謂此彼心如病如癰，廣說乃至是變壞法。	Again, there are people who gather together their own minds and other minds, observe and think about many faults, say that this and that other's mind is like a disease or a carbuncle, and talk about and even corrupt the Dharma.
如是思惟心過患時，所起於法簡擇乃至毘鉢舍那，是循內外心觀，亦名心念住。	When thinking about the faults of the mind in this way, it arises from Dharma brief selection or even Vipassana. This is based on internal and external mindfulness, which is also called mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
說一切有部法蘊足論卷第五	Volume 5 of the Samasarvastivada Dharma Gandha Sutra
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#【經文資訊】大正新脩大藏經第 26 冊 No.	#[Scripture Information] Taisho Newly Revised Tripitaka Volume 26 No.
1537 阿毘達磨法蘊足論	1537 Abhidhamma Dharma-Gandha Sutra
#【版本記錄】發行日期：	#[Version Record] Release date:
2023-12，最後更新：	2023-12, last updated:
44939	44939
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點	#[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】	#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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阿毘達磨法蘊足論卷第六	Abhidhamma Dharma-Gandha Treatise Volume 6
尊者大目乾連造	Venerable Mahamougal Lianzao
三藏法師玄奘奉　詔譯	Translated by the imperial edict of Tripitaka master Xuanzang
念住品第九之餘	The ninth level of mindfulness

9.4 - Dhamma anupassana – continuously seeing the Dharma as Dharma truly is

云何於此內法住循法觀？	Why does the Dharma abide here and observe the Dharma?
若具正勤正知正念，除世貪憂。	If you have correct diligence, correct understanding and righteous thoughts, you will get rid of worldly greed and worry.
內法者，謂自想蘊行蘊，若在現相續中、已得不失。	The internal dharma refers to the self-perception aggregate and the action aggregate. If it is in the continuum of appearance, it has been gained and not lost.
於此內法循法觀者，謂有苾芻，於內五蓋法觀察思惟內法諸相，於有內貪欲蓋如實知我有內貪欲蓋，於無內貪欲蓋如實知我無內貪欲蓋，復如實知內貪欲蓋未生者生、已生者斷、斷已於後不復更生。	Those who observe the inner Dharma according to the Dharma are said to have the inner Dharma. They observe and think about the various aspects of the inner Dharma in the five inner Dharmas. They know the self as it really is when there is the covering of inner greed and desire. They know the self as it really is when there is no covering of inner greed and desire. There is no inner greed and desire, and we know as it is that the inner greed and desire are not born yet, and those that are already born are cut off. Once they are cut off, they will never be reborn again.
如是思惟此內法時，所起於法簡擇乃至毘鉢舍那，是循內法觀，亦名法念住。	When contemplating the inner Dharma in this way, it arises from the simple selection of the Dharma and even Vipasana. This is based on the inner Dharma contemplation, which is also called Dharma mindfulness.
成就此觀，現行隨行乃至解行，說名為住。	Achieving this view, following it now and even interpreting it, is called abiding.
彼觀行者，能發起勤精進乃至復能於此急疾迅速，名具正勤。	He who observes the practice and is able to initiate diligent efforts and even regain the speed and speed is called right diligence.
彼觀行者，能起於法簡擇乃至能圓滿極圓滿，名具正知。	Those who observe the practice can start from the simple selection of Dharma and even reach the ultimate perfection, which is called having clear understanding.
彼觀行者，具念隨念乃至心明記性，名具正念。	Those who watch and practice, have the ability to follow thoughts and even remember clearly in their mind, which is called having mindfulness.
於諸欲境諸貪等貪，乃至貪類貪生，總名為貪。	In the realm of desire, greed, greed, etc., and even greed like greed arise, are collectively called greed.
順憂受觸所起心憂不平等憂，慼憂所攝，總名為憂。	The worries caused by being touched are not equal to the worries. The worries caused by the worries are collectively called worries.
彼觀行者脩此觀時，於世所起貪憂二法，能斷能遍知乃至隱沒除滅，是故說彼除世貪憂。	When a meditator practices this contemplation, the two phenomena of greed and worry that arise in the world can be eradicated, omniscient, and even hidden and eradicated. Therefore, it is said that he eliminates greed and worry in the world.
如說內貪欲蓋，說內瞋恚、惛沈、睡眠、掉舉、惡作、疑蓋亦爾。	Just as it is said that internal greed is a hindrance, it is also said that internal anger, depression, sleep, restlessness, evil deeds, and doubt are all hindrances.
復有苾芻，於內六結法觀察思惟內法諸相，於有內眼結如實知我有內眼結，於無內眼結如實知我無內眼結，復如實知此內眼結未生者生、已生者斷、斷已於後不復更生。	Again, there is Bicuo. In the Six Inner Knots, he observes and meditates on the various aspects of the Inner Dharma. If there is an inner eye knot, he knows as it is that I have an inner eye knot. If there is no inner eye knot, he knows as it is that I have no inner eye knot. Again, he knows the inner eye knot as it really is. What has not yet been born is reborn, what has been born is cut off, and what is cut off will never be reborn again.
如是思惟此內法時，所起於法簡擇乃至毘鉢舍那，是循內法觀，亦名法念住。	When contemplating the inner Dharma in this way, it arises from the simple selection of the Dharma and even Vipasana. This is based on the inner Dharma contemplation, which is also called Dharma mindfulness.
住具正勤正知正念，除世貪憂，皆如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, all as mentioned above.
如說內眼結，說內耳、鼻、舌、身、意結亦爾。	For example, if we talk about knots in the inner eyes, we also talk about knots in the inner ears, nose, tongue, body, and mind.
復有苾芻，於內七覺支法觀察思惟內法諸相，於有內念覺支如實知我有內念覺支，於無內念覺支如實知我無內念覺支，復如實知內念覺支未生者生、生已堅住不忘、脩滿倍增廣大智作證故。	Again there is Bicuo. In the seven inner mind enlightenment factors, observe and contemplate the various aspects of the inner law. If there is the inner mind awakening factor, you know as it is that I have the inner mind awakening factor. If there is no inner mind awakening factor, you know as it is that I have no inner mind awakening factor. Again, it is as it is. Knowing that the awakening factor of inner mindfulness has not yet arisen has arisen, and that it has arisen has been firmly established and not forgotten, because it has been fully cultivated and multiplied, and the vast wisdom has become a testimony.
如是思惟此內法時，所起於法簡擇乃至毘鉢舍那，是循內法觀，亦名法念住。	When contemplating the inner Dharma in this way, it arises from the simple selection of the Dharma and even Vipasana. This is based on the inner Dharma contemplation, which is also called Dharma mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
如說內念覺支，說餘內六覺支等亦爾。	For example, if we talk about the inner mind enlightenment factor, we can also talk about the remaining inner six enlightenment factors.
復有苾芻，於所說內想蘊行蘊，觀察思惟多諸過患，謂此法者如病如癰，廣說乃至是變壞法。	Again, there is Bicu, who observes and thinks about many shortcomings in the inner thought and formation aggregates. He calls this dharma like a disease or a carbuncle, and he expounds it widely and even corrupts the dharma.
如是思惟法過患時，所起於法簡擇乃至毘鉢舍那，是循內法觀，亦名法念住。	When thinking about the shortcomings and faults of the Dharma in this way, it arises from Dharma brief selection or even Vipassana. This is based on the inner Dharma contemplation, which is also called Dharma mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
云何於彼外法住循法觀？	How come the foreign Dharma abides in the Dharma-contemplation?
若具正勤正知正念，除世貪憂。	If you have correct diligence, correct understanding and righteous thoughts, you will get rid of worldly greed and worry.
外法者，謂自想蘊行蘊，若在現相續中、未得已失，及他有情想蘊行蘊。	The external method refers to the accumulation of self-thoughts and formations. If in the present continuum, the accumulation of formations and formations is lost before it is obtained, and the accumulation of formations and formations of other people's emotions.
於彼外法循法觀者，謂有苾芻，於他五蓋法觀察思惟外法諸相，於有外貪欲蓋如實知彼有外貪欲蓋，於無外貪欲蓋如實知彼無外貪欲蓋，復如實知外貪欲蓋未生者生、已生者斷、斷已於後不復更生。	Those who observe the external dharmas according to the Dharma are said to have Bibi Cuudu. They observe and meditate on the various aspects of the external dharmas in the five hindrances. They know them as they really are when they are covered by external greed. They know them as they really are when they are not covered by external greed. There is no external greed and desire. Really know that the external greed and desire are not covered by the birth, and those that have been born are cut off. Once they are cut off, they will never be reborn again.
如是思惟此外法時，所起於法簡擇乃至毘鉢舍那，是循外法觀，亦名法念住。	When thinking about the external Dharma in this way, it arises from Dharma brief selection and even Vipasana. This is based on the external Dharma view, which is also called Dharma mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
如說外貪欲蓋，說餘外四蓋亦爾。	Just like the outer cover of greed, the same applies to the remaining four outer covers.
復有苾芻，於他六結法觀察思惟外法諸相，於有外眼結如實知彼有外眼結，於無外眼結如實知彼無外眼結，復如實知彼外眼結未生者生、已生者斷、斷已於後不復更生。	Again there is Bi Chu, observe and meditate on the various aspects of the external dharmas in the six knots, know as it really is that there are external eye knots, know as it really is that there are external eye knots, know as it really is that there are no external eye knots, and know the external eye knots as they really are. What has not yet been born is reborn, what has been born is cut off, and what is cut off will never be reborn again.
如是思惟彼外法時，所起於法簡擇乃至毘鉢舍那，是循外法觀，亦名法念住。	When contemplating the external Dharma in this way, it arises from Dharma brief selection and even Vipasana. This is based on the external Dharma view, which is also called Dharma mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
如說外眼結，說餘外五結亦爾。	If we talk about the outer eye knot, we also talk about the remaining five outer knots.
復有苾芻，於他七覺支法觀察思惟外法諸相，於有外念覺支如實知彼有外念覺支，於無外念覺支如實知彼無外念覺支，復如實知外念覺支未生者生、生已堅住，廣說乃至智作證故。	Again, there is Bicuo, who observes and meditates on the various appearances of the external dharmas in the seven factors of enlightenment, knows as it really is when there is the enlightenment factor of external thoughts, knows as it really is when it comes to the enlightenment factor of external thoughts, and knows the enlightenment factor of no external thoughts as it really is. Knowing that the awakening factor of external thoughts has not yet arisen has arisen, that the arising has been firmly established, and that it has been widely expounded and attained to wisdom and testimony.
如是思惟彼外法時，所起於法簡擇乃至毘鉢舍那，是循外法觀，亦名法念住。	When contemplating the external Dharma in this way, it arises from Dharma brief selection and even Vipasana. This is based on the external Dharma view, which is also called Dharma mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
如說外念覺支，說餘外六覺支等亦爾。	For example, if we talk about the external thought enlightenment factor, we can also talk about the remaining six external enlightenment factors.
復有苾芻，於所說外想蘊行蘊，觀察思惟多諸過患，謂彼法者如病如癰，廣說乃至是變壞法。	Again, there is Bicu, who observes and thinks about many shortcomings in the external thoughts and formations, saying that the Dharma is like a disease or a carbuncle, expounding it extensively and even corrupting the Dharma.
如是思惟法過患時，所起於法簡擇乃至毘鉢舍那，是循外法觀，亦名法念住。	When thinking about the shortcomings and faults of the Dharma in this way, it arises from Dharma brief selection or even Vipassana. This is based on the external Dharma view, which is also called Dharma mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
云何於內外法住循法觀？	Why should we abide by the Dharma and observe the Dharma inside and outside?
若具正勤正知正念，除世貪憂。	If you have correct diligence, correct understanding and righteous thoughts, you will get rid of worldly greed and worries.
內法者，謂自想蘊行蘊，若在現相續中、已得不失。	The internal dharma refers to the self-perception aggregate and the action aggregate. If it is in the continuum of appearance, it has been gained and not lost.
外法者，謂自想蘊行蘊，若在現相續中、未得已失，及他有情想蘊行蘊。	The external method refers to the accumulation of self-thoughts and formations. If in the present continuum, the accumulation of formations and formations is lost before it is obtained, and the accumulation of formations and formations of other people's emotions.
合此二種，名內外法。	The combination of these two types is called internal and external dharma.
於內外法循法觀者，謂有苾芻，合前自他想蘊行蘊總為一聚，觀察思惟自他法相，謂前所說內外五蓋、六結、七覺支等，此彼有無、未生生、斷不復生相。	For those who observe the internal and external dharma according to the Dharma, it is said that there is a scum, and the self- and other-perception aggregates and formation aggregates are all gathered into one, observing and contemplating the self- and other dharma characteristics, and it is said that the five internal and external hindrances, six knots, seven factors of enlightenment, etc. mentioned above are one and the other. There is nothing, no birth, no rebirth.
如是思惟內外法時，所起於法簡擇乃至毘鉢舍那，是循內外法觀，亦名法念住。	When thinking about internal and external dharma in this way, it arises from Dharma brief selection and even Vipasana. This is based on the view of internal and external dharma, which is also called Dharma mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.
復有苾芻，合前自他想蘊行蘊總為一聚，觀察思惟多諸過患，謂此彼法如病如癰，廣說乃至是變壞法。	Again, there is a man who gathers together the aggregates of self- and other-thoughts and formations in front of him. He observes and thinks about many faults, saying that this and that dharma is like a disease or a carbuncle, and he expounds it widely and even corrupts the dharmas.
如是思惟法過患時，所起於法簡擇乃至毘鉢舍那，是循內外法觀，亦名法念住。	When thinking about the shortcomings and faults of the Dharma in this way, it arises from Dharma brief selection and even Vipassana. This is based on the internal and external Dharma view, which is also called Dharma mindfulness.
住具正勤正知正念，除世貪憂，亦如前說。	Live with correct diligence, correct knowledge, and correct mind, and get rid of worldly greed and worry, as mentioned before.

10 – 聖諦品第十 four noble truths 4👑☸ and 👑8☸ path

聖諦品第十	No. 10 Noble Truth
一時薄伽梵住婆羅痆斯仙人論處施鹿林中。	At one time, Bhagavan was staying in the forest of Brahma Sage.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「此苦聖諦。	"This is the noble truth of suffering.
若於如是未曾聞法如理思惟，定能發生眼智明覺。	If you have never listened to the Dharma and thought about it rationally, you will definitely have eye-wisdom and enlightenment.
此苦集聖諦，若於如是未曾聞法如理思惟，定能發生眼智明覺。	This noble truth of the origin of suffering, if you have never heard the Dharma and thought about it rationally, you will definitely be able to achieve enlightenment with your eyes.
此苦滅聖諦，若於如是未曾聞法如理思惟，定能發生眼智明覺。	This holy truth of the cessation of suffering, if you have never heard the Dharma and thought about it rationally, you will definitely be able to achieve enlightenment with eye wisdom.
此趣苦滅道聖諦，若於如是未曾聞法如理思惟，定能發生眼智明覺。	If you have never listened to the Dharma and thought about it rationally, you will definitely be able to achieve eye-wisdom and enlightenment.
復次苾芻！此苦聖諦以通慧應遍知，若於如是未曾聞法如理思惟，定能發生眼智明覺。	Again and again! This Noble Truth of Suffering should be known universally with clear wisdom. If you have never heard the Dharma and thought about it rationally, you will definitely be able to achieve eye-wisdom and enlightenment.
此苦集聖諦以通慧應永斷，若於如是未曾聞法如理思惟，定能發生眼智明覺。	This holy truth of the origin of suffering should be eradicated forever with clear wisdom. If you have never heard the Dharma and thought about it rationally, you will definitely have eye-wisdom and enlightenment.
此苦滅聖諦以通慧應作證，若於如是未曾聞法如理思惟，定能發生眼智明覺。	This noble truth of the cessation of suffering should be testified by wisdom. If you have never listened to the Dharma and thought about it rationally, you will definitely be able to achieve eye-wisdom and enlightenment.
此趣苦滅道聖諦以通慧應脩習，若於如是未曾聞法如理思惟，定能發生眼智明覺。	This holy truth of the path of pain and suffering should be practiced with wisdom. If you have never heard the Dharma and thought about it rationally, you will definitely be able to achieve eye-wisdom and enlightenment.
復次苾芻！此苦聖諦我通慧已遍知，若於如是未曾聞法如理思惟，定能發生眼智明覺。	Again and again! This noble truth of suffering has been fully known to me through my wisdom. If you have never heard the Dharma and thought about it rationally, you will definitely be able to achieve eye-wisdom and enlightenment.
此苦集聖諦我通慧已永斷，若於如是未曾聞法如理思惟，定能發生眼智明覺。	My understanding of this holy truth of the origin of suffering has been permanently cut off. If I had never heard the Dharma and thought about it rationally, I would definitely be able to have eye-wisdom and enlightenment.
此苦滅聖諦我通慧已作證，若於如是未曾聞法如理思惟，定能發生眼智明覺。	I have witnessed this noble truth of the cessation of suffering. If you have never listened to the Dharma and thought about it rationally, you will definitely be able to achieve eye-wisdom and enlightenment.
此趣苦滅道聖諦我通慧已脩習，若於如是未曾聞法如理思惟，定能發生眼智明覺。	I have already practiced this noble truth of suffering and suffering. If you have never heard the Dharma and thought about it rationally, you will definitely be able to achieve eye-wisdom and enlightenment.
苾芻當知，我於如是四聖諦中，若未三轉十二行相，謂未發生眼智明覺，未能於此天人世間魔梵沙門婆羅門等解脫出離，未除顛倒多住心故，亦未如實能自稱言我證無上正等菩提。	You should know that if I have not transformed into the twelve elements of the Four Noble Truths three times, it means that I have not developed the wisdom of the eyes, I have not been able to be liberated from the demons, Brahmins, Brahmans and others in this world, and I have not eliminated the perverse and multi-dwelling mind. Therefore, I cannot truthfully claim to have achieved the supreme and perfect enlightenment.
我於如是四聖諦中，若已三轉十二行相，謂已發生眼智明覺，便能於此天人世間魔梵沙門婆羅門等解脫出離，已除顛倒多住心故。	In the Four Noble Truths, if I have turned around three times and twelve lines, that is to say, I have developed eye-wisdom and enlightenment, I can be liberated from the demons, brahmas, recluses, brahmans, etc. in the world of heaven and human beings, because I have eliminated the perversion and multi-dwelling mind.
亦已如實能自稱言我證無上正等菩提。」	I have also been able to truly claim that I have attained the supreme and perfect Bodhi. "
說此法時，具壽憍陳那及八萬天子，遠塵離垢，於諸法中生淨法眼。	When this Dharma was preached, the long-lived Kochenna and the eighty thousand emperors were far away from dust and defilement, and had a pure Dharma eye among all Dharmas.
爾時佛告憍陳那言：	At that time the Buddha told Kauchena:
「於所說法，汝已解耶？」	Have you understood the Dharma?
憍陳那言：	Kauchen Nayan:
「我今已解。」	I've figured it out now.
第二第三亦復如是。	The same goes for the second and third.
以憍陳那先解法故，世共號彼為阿若多。	Because Kauchenna first interpreted the Dharma, the world generally calls him Arado.
地神藥叉聞是語已，歡喜踊躍高聲唱言：	After hearing these words, the earth god Yaaksha jumped up and sang loudly with joy:
「佛今於此婆羅痆斯仙人論處施鹿林中，憐愍世間諸眾生故，欲令獲得利樂事故，三轉法輪，其輪具足十二相行。	"The Buddha is now here in the Shilu Forest of the Venerable Master Brahshasi. Out of compassion for all living beings in the world, and in order to bring about benefits and happiness, the Buddha turns the wheel of Dharma three times, and its wheel has the twelve characteristics.
世間沙門及婆羅門天魔梵等，皆無有能如法轉者。	None of the ascetics, brahmins, gods, demons, brahmas, etc. in the world can turn around like the Dharma.
由佛轉此無上法輪，憍陳那等已見聖諦。	Turning this supreme Dharma wheel from the Buddha, Kauchena and others have seen the holy truth.
從今天眾漸當增益，阿素洛眾漸當損減。	From today onwards, the people will gradually gain, and the people of Asuluo will gradually lose.
因斯展轉諸天及人，皆獲殊勝利益安樂。」	Because of this, all heavens and humans will receive extraordinary benefits and happiness. "
空行藥叉聞是聲已，歡喜傳告四大王天。	When Dakini Yaksha heard this sound, he joyfully announced it to the four heavenly kings.
彼復舉聲展轉相告，經須臾頃聲至梵天。	He raised his voice again and told each other, and after a while his voice reached Brahma Heaven.
時大梵王聞已歡喜，慶佛為轉無上法輪利樂無邊諸有情故。	At that time, the Brahma King was overjoyed when he heard this, and celebrated the fact that the Buddha had turned the supreme Dharma wheel and brought boundless happiness to all sentient beings.
此中宣說轉法輪事，是故名曰轉法輪經。	It preaches about turning the wheel of Dharma, so it is called the Sutra of Turning the Wheel of Dharma.
時五苾芻、八萬天子聞經歡喜，信受奉行。	At that time, five hundred thousand emperors and eighty thousand emperors heard the sutra and rejoiced, believed in it and followed it.
云何苦聖諦？	Why bother with the Holy Truth?
謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦，略說一切五取蘊苦。	It refers to the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of resentment and hatred, the suffering of separation from love, the suffering of not being able to seek what we want, and briefly mentions the suffering of all the five aggregates of clinging.
云何生苦？	Why does it cause suffering?
生謂彼彼諸有情類。	Life is called that kind of sentient beings.
即於彼彼有情聚中，諸生等生、趣入、出現、蘊得、界得、處得，諸蘊生命根起，總名為生。	That is to say, in the gathering of sentient beings, all living beings arise, enter, appear, aggregates, realms, and locations, and the root of life of all aggregates is called birth.
何因緣故說生為苦？	Why is life called suffering?
有情生時，領納攝受種種身苦事故，領納攝受種種心苦事故，領納攝受種種身心苦事故，領納攝受種種身熱惱事故，領納攝受種種心熱惱事故，領納攝受種種身心熱惱事故，領納攝受種種身燒然事故，領納攝受種種心燒然事故，領納攝受種種身心燒然事故，說生為苦。	When sentient beings are born, they accept all kinds of physical suffering. They accept all kinds of mental suffering. They accept all kinds of physical and mental suffering. They accept all kinds of physical heat and distress. They accept all kinds of mental distress. , accept and accept all kinds of physical and mental burning incidents, accept and accept all kinds of physical and mental burning incidents, accept and accept all kinds of physical and mental burning incidents, and accept and accept all kinds of physical and mental burning incidents, saying that life is suffering.
復次生時受二種苦：	In the next rebirth, you will suffer two kinds of suffering:
一者苦苦；	One is suffering;
二者行苦，故名生苦。	Both of them cause suffering, so they are called suffering.
云何老苦？	Why is it always so bitter?
老謂老時，髮落髮白、皮緩面皺、身曲背僂、喘息逾急、扶杖而行、支體斑黑、衰退暗鈍、根熟變壞、諸行故敗、朽壞羸損，總名為老。	Old age refers to the symptoms of old age: hair loss and graying, slow skin, wrinkled face, stooped body, heavy breathing, walking with a stick, dark spots on the branches, decay and dullness, ripening and deterioration of the roots, all activities are corrupted, and they are decayed and damaged. , the general name is Lao.
何因緣故說老為苦？	Why is old age said to be bitter?
有情老時，領納攝受種種身苦事故，廣說乃至領納攝受種種身心燒然事故，說老為苦。	When a sentient being grows old, he accepts and accepts all kinds of physical and mental suffering. It is widely said that he accepts and accepts and accepts all kinds of physical and mental burning incidents, saying that old age is suffering.
復次老時受三種苦：	When you grow old again, you will suffer three kinds of suffering:
一者苦苦；	One is suffering;
二者行苦；	Both of them suffer;
三者壞苦，故名老苦。	The third one is bad suffering, hence the name old suffering.
云何病苦？	Why is the illness so painful?
病謂頭痛、眼痛耳痛、鼻痛舌痛、面痛脣痛、齒痛齶痛、喉痛心痛、風病嗽病、氣病噫病、癩病痔病、痢病痳病、寒病熱病、瘨病癎病、歐逆瘡腫、癬疥㾽癭、㿃下漏泄、痃癖枯痟，及餘種種依身心起身心疹疾，總名為病。	Diseases include headache, eye pain, earache, nose pain, tongue pain, face pain, lip pain, toothache, palate pain, throat pain and heartache, wind disease and cough, gas disease and gizzard disease, leprosy and hemorrhoids, dysentery and leprosy, cold disease Fever, tuberculosis, leprosy, sores, ringworm, scabies, galls, vaginal leakage, scabies, and other kinds of physical and mental eruptions are collectively called diseases.
何因緣故說病為苦？	Why do we say illness is suffering?
有情病時，領納攝受種種身苦事故，廣說乃至領納攝受種種身心燒然事故，說病為苦。	When one is suffering from emotional illness, one accepts and experiences all kinds of physical pain and suffering, and even accepts and accepts all kinds of physical and mental burning events, saying that illness is suffering.
復次病時受二種苦：	When you get sick again, you will suffer two kinds of suffering:
一者苦苦；	One is suffering;
二者行苦，故名病苦。	Both of them cause suffering, so they are called illness and suffering.
云何死苦？	Why is death so painful?
死謂彼彼諸有情類，即從彼彼諸有情聚移轉壞沒、退失別離、壽煖識滅、命根不轉、諸蘊破壞、夭喪殉逝，總名為死。	Death refers to all kinds of sentient beings, that is, all sentient beings are gathered and destroyed, retreated and separated, life and warmth are extinguished, the life root is not transferred, all aggregates are destroyed, and they die in infancy. It is collectively called death.
何因緣故說死為苦。	Why do you say that death is suffering?
有情死時，領納攝受種種身苦事故，廣說乃至領納攝受種種身心燒然事故，說死為苦。	When a being dies, he accepts and accepts all kinds of physical suffering. It is widely said that he accepts and accepts all kinds of physical and mental burning incidents, and calls death a suffering.
復次死時受三種苦：	When you die again, you will suffer three kinds of suffering:
一者苦苦；	One is suffering;
二者行苦；	Both of them suffer;
三者壞苦，故名死苦。	The third is the suffering of destruction, so it is called the suffering of death.
云何怨憎會苦？	How can resentment lead to suffering?
怨憎會，謂諸有情等不可愛、不可樂、不可憙、不可意，而與彼俱、一處為伴，不別不異、不離不散、聚集和合，總名怨憎會。	The meeting of resentment and hatred means that all sentient beings are not lovable, joyful, boring, and undesirable, but they stay with each other in the same place. They are neither different nor different, nor separate, nor separated, and they gather together in harmony. This is generally called the meeting of resentment and hatred.
何因緣故說怨憎會為苦？	Why does resentment cause suffering?
謂諸有情怨憎會時，領納攝受種種身苦事故，廣說乃至領納攝受種種身心燒然事故，說彼為苦。	It is said that when sentient beings meet with resentment and resentment, they accept and receive all kinds of physical suffering and accidents, and even accept, accept and receive all kinds of physical and mental burning events, saying that they are suffering.
復次怨憎會時受二種苦：	You will suffer two kinds of suffering during repeated resentment meetings:
一者苦苦；	One is suffering;
二者行苦，故名怨憎會苦。	Both of them are suffering, so they are called resentment and hatred.
云何愛別離苦？	Why do you love the pain of separation?
愛別離，謂諸有情等可愛可樂、可憙可意，不與彼俱、不同一處、不為伴侶、別異離散、不聚集、不和合，總名愛別離。	Love and separation means that all sentient beings are lovable, joyful, pleasant, and agreeable; they are not the same as each other, they are not in the same place, they are not partners, they are separated, they do not gather together, and they are not harmonious. It is generally called love and separation.
何因緣故說愛別離為苦？	Why is separation from love so painful?
謂諸有情愛別離時，領納攝受種種身苦事故，廣說乃至領納攝受種種身心燒然事故，說彼為苦。	It is said that when all beings are separated, they accept and accept all kinds of physical and mental suffering, and even accept and accept all kinds of physical and mental burning incidents, saying that it is suffering.
復次愛別離時受三種苦：	There are three kinds of suffering when love is separated again:
一者苦苦；	One is suffering;
二者行苦；	Both of them suffer;
三者壞苦，故名愛別離苦。	The third is the suffering of breaking up, hence the name suffering of love, separation and separation.
云何求不得苦？	Why can't you seek suffering?
求不得，謂悕求可意色聲香味觸、衣服飲食臥具醫藥諸資身具，不得不獲、不會不遇、不成就、不和合，總名求不得。	Not being able to seek means to be unable to seek for things such as sight, sound, smell, touch, clothing, food, bedding, medicine, and other possessions. We have to obtain them, will not fail to meet them, will not achieve success, and will not be harmonious. This is generally called "cannot seek."
何因緣故說求不得為苦？	Why is it said that not getting what you want is suffering?
謂諸有情求不得時，領納攝受種種身苦事故，廣說乃至領納攝受種種身心燒然事故，說彼為苦。	It is said that when sentient beings do not get what they want, they accept and receive all kinds of physical suffering and accidents. It is widely said that even accepting and receiving all kinds of physical and mental burning accidents is said to be suffering.
復次求不得時受二種苦：	When you fail to get what you ask for again, you suffer two kinds of suffering:
一者苦苦；	One is suffering;
二者行苦，故名求不得苦。	The two are suffering, so they are called the suffering of not getting what they want.
云何略說一切五取蘊苦？	Why do you briefly say that all five clinging aggregates are suffering?
五取蘊，謂色取蘊受想行識取蘊，總名五取蘊。	The five clinging aggregates refer to the form clinging aggregate, the feeling, thought, action and consciousness clinging aggregate, and are collectively called the five clinging aggregates.
何因緣故略說一切五取蘊為苦？	Why are all five clinging aggregates called suffering?
謂五取蘊，無常轉動、勞倦羸篤，是失壞法。	It is said that the five clinging aggregates, impermanent rotation, fatigue and fatigue, are the corrupted Dharma.
迅速不停、衰朽非恒、不可保信，是變壞法。	Rapid and constant decay, irresistibility, and untrustworthiness are the ways of deterioration.
有增有減、暫住速滅、本無而有、有已還無。	There is an increase and there is a decrease, there is a temporary existence and there is a quick disappearance, there is something originally non-existent, and something that has already returned to non-being.
由此因緣，略說一切五取蘊為苦。	Due to this cause and condition, all five clinging aggregates are briefly described as suffering.
如說取蘊皆性是苦，不安隱故、違聖心故。	For example, it is said that all the aggregates of grasping are suffering in nature, because they are restless and hidden, and are against the holy mind.
如是諸苦名苦諦者，謂此名無常真實是無常，此名為苦真實是苦，若佛出世若不出世，如是苦法法住法界。	Such suffering is called the truth of suffering. It is said that this name is impermanent, and it is really impermanent. This name is suffering, and it is really suffering. If the Buddha comes out of the world, if not, this kind of suffering will live in the Dharma Realm.
一切如來自然通達，等覺宣說施設建立，分別開示令其顯了，謂此是無常、此是苦、此是無常性、此是苦性、是真是實、是諦是如，非妄非虛、非倒非異，故名苦諦。	All Tathagatas are naturally enlightened, and they are enlightened and proclaim the establishment of facilities, and they are enlightened and revealed. They say that this is impermanence, this is suffering, this is the nature of impermanence, this is the nature of suffering, this is the true reality, this truth is like this, and it is not. It is neither false nor false, nor false nor abnormal, so it is called the truth of suffering.
名聖諦者，聖謂諸佛及佛弟子，此是彼諦，謂彼於此知見解了正覺為諦。	The name of the Holy Truth means that all Buddhas and their disciples are told that this is the truth, and that they know and understand the truth of perfect enlightenment.
由是因緣，名苦聖諦。	Because of this cause and condition, it is called the Noble Truth of Suffering.
復次苦聖諦者，是假建立名想言說謂苦聖諦，過殑伽沙佛及弟子皆共施設如是名故。	Again, the Noble Truth of Suffering is due to the establishment of a name and the desire to expound the Noble Truth of Suffering, and this is why Sagasa Buddha and his disciples all jointly practiced this name.
云何苦集聖諦？	Why bother to collect the holy truth?
謂所有諸愛、後有愛、憙俱行愛，彼彼憙愛，如是略說苦集聖諦。	It is said that after all love, there is love, and all love is performed, and love is loved one by one. This is how the noble truth of the origin of suffering is briefly explained.
若廣說者，則二愛、三愛，復有三愛四愛五愛六愛，及一切不善法、一切有漏善法、一切結縛隨眠隨煩惱纏等，皆名苦集聖諦。	If it is widely explained, the two loves, the three loves, the three loves, the four loves, the five loves and the six loves, as well as all the unwholesome dharmas, all the virtuous dharmas with outflows, all the knots, sleep, and troubles, etc., are all called the noble truth of the origin of suffering.
何因緣故所有諸愛、後有愛、憙俱行愛，彼彼憙愛皆名苦集聖諦？	Why is it that all kinds of love, then there is love, and all love is performed? Each and every love is called the Noble Truth of the Origin of Suffering?
謂此四愛，皆是過去未來現在苦因根本、道路緣起，廣說乃至此身壞後，由此為因苦果生起，故說此名苦集聖諦。	It is said that these four loves are the root cause and path of suffering in the past, future and present. It is widely said that even after the body is destroyed, the cause and result of suffering will arise, so this is called the noble truth of the origin of suffering.
何因緣故二愛三愛，復有三愛四愛五愛六愛，及一切不善法、一切有漏善法、一切結縛隨眠隨煩惱纏等，皆名苦集聖諦？	Why are the two loves and the three loves, the three loves, the four loves, the five loves and the six loves, as well as all the unwholesome dharmas, all the virtuous dharmas with outflows, all the knots, sleep, troubles, etc., all called the noble truth of the origin of suffering?
謂此諸法，皆是過去未來現在苦因根本、道路緣起，廣說乃至此身壞後由此為因苦果生起。	It is said that all these dharmas are the root causes and paths of suffering in the past, future and present. It is widely said that even after the body is destroyed, this is the cause and the result of suffering.
如說愛等，皆是苦因、能為根本，引眾苦故。	For example, love, etc., are all causes of suffering and can be the root cause of suffering.
如是愛等名集諦者，謂此名愛等真實是愛等，此名為集真實是集，若佛出世若不出世，如是集法法住法界，一切如來自然通達，等覺宣說施設建立，分別開示令其顯了，謂此是愛等、此是集、此是愛等性、此是集性，是真是實、是諦是如，非妄非虛、非倒非異，故名集諦。	Such a collection of truths of the name of love, etc., means that this name of love, etc. is really love, etc., this name is a collection of truth, if the Buddha is born in the world, or if he is not born in the world, such a collection of Dharma lives in the Dharma realm, and all Tathagatas will naturally understand it, and all enlightened people will preach and give. Suppose it is established and revealed through separate enlightenment. It is said that this is the nature of love, etc., this is the collection, this is the nature of love, etc., this is the nature of collection, this is the real reality, this truth is this, it is neither false nor false, nor false nor different. , hence the name Jidhi.
名聖諦者，聖謂諸佛及佛弟子，此是彼諦，謂彼於此知見解了正覺為諦。	The name of the Holy Truth means that all Buddhas and their disciples are told that this is the truth, and that they know and understand the truth of perfect enlightenment.
由是因緣，名苦集聖諦。	Because of this cause and condition, it is called the Noble Truth of the Origin of Suffering.
復次苦集聖諦者，是假建立名想言說謂苦集聖諦，過殑伽沙佛及弟子皆共施設如是名故。	Again, the Noble Truth of the Origin of Suffering is due to the establishment of a name and the desire to expound the Noble Truth of the Origin of Suffering, and this is why the Buddha Sagasa and his disciples all practiced it together.
云何苦滅聖諦？	Why suffer the destruction of the noble truth?
謂即諸愛、後有愛、憙俱行愛，彼彼憙愛無餘永斷、棄捨變吐、盡離染滅、寂靜隱沒，如是略說苦滅聖諦。	It is said that all kinds of love will be followed by love, and all love will be performed. This love will never remain and will cease forever. It will give up and become vomiting. It will completely separate from stains and disappear. It will disappear in silence. This is how the noble truth of the cessation of suffering is briefly described.
若廣說者，則二愛三愛，復有三愛四愛五愛六愛，及一切不善法、一切有漏善法、一切結縛隨眠隨煩惱纏等，無餘永斷、棄捨變吐、盡離染滅、寂靜隱沒，皆名苦滅聖諦。	If it is widely explained, then there are two loves and three loves, and there are also three loves, four loves, five loves and six loves, as well as all unwholesome dharmas, all virtuous dharma with outflows, all knots, sleep, and troubles, etc., which will never be left, abandoned and vomited. , the cessation of defilement, and the disappearance of silence are all called the noble truth of the cessation of suffering.
何因緣故即諸愛、後有愛、憙俱行愛，彼彼憙愛無餘永斷、棄捨變吐、盡離染滅、寂靜隱沒，皆名苦滅聖諦？	Why is it that all kinds of love, then there is love, and all love is practiced together, that there is no remainder of love and that love ceases forever, that abandonment changes into vomiting, that all defilements are eradicated, and that silence disappears? These are all called the noble truth of the cessation of suffering?
謂此四愛，若未斷、未遍知、未滅未吐，後有苦果相續生起；	It is said that if these four loves are not broken, not fully understood, not extinguished and not expelled, then there will be bitter consequences that will continue to arise;
若已斷、已遍知、已滅已吐，後有苦果不復生起。	If it has been severed, understood, extinguished and vomited, the bitter consequences will no longer arise.
故此永斷等，名苦滅聖諦。	Therefore, this eternal cessation is called the noble truth of the cessation of suffering.
何因緣故即二愛三愛，復有三愛四愛五愛六愛，及一切不善法、一切有漏善法、一切結縛隨眠隨煩惱纏等，無餘永斷、棄捨變吐、盡離染滅、寂靜隱沒，皆名苦滅聖諦？	Why are there two loves and three loves, and there are also three loves, four loves, five loves, and six loves, as well as all unwholesome dharmas, all virtuous dharma with outflows, all knots, sleep, and troubles, etc., which will never be left, abandoned, vomited, and exhausted. The cessation of defilement and the disappearance of silence are all called the noble truth of the cessation of suffering?
謂此諸法，若未斷、未遍知、未滅未吐，後有苦果相續生起；	It is said that if these dharmas are not discontinued, fully understood, and extinguished, then suffering consequences will arise one after another;
若已斷、已遍知、已滅已吐，後有苦果不復生起。	If it has been severed, understood, extinguished and vomited, the bitter consequences will no longer arise.
故此永斷等，名苦滅聖諦。	Therefore, this eternal cessation is called the noble truth of the cessation of suffering.
即此苦滅聖諦，亦名室宅、亦名洲渚、亦名救護、亦名歸依、亦名應趣、亦名無憂、亦名無病、亦名不死、亦名無熾然、亦名無熱惱、亦名安隱、亦名清涼、亦名寂靜、亦名善事、亦名吉祥、亦名安樂、亦名不動、亦名涅槃。	That is to say, this noble truth of the cessation of suffering is also called a house, a state, a rescue, a refuge, a response, a worry-free state, a disease-free state, an immortality, a non-flame state. It is also called the absence of heat and trouble, it is also called tranquility, it is also called coolness, it is also called silence, it is also called good deeds, it is also called auspiciousness, it is also called peace and happiness, it is also called immobility, it is also called nirvana.
如說涅槃是真苦滅，是諸沙門究竟果故。	For example, Nirvana is the true cessation of suffering, and it is the ultimate result of all ascetics.
如是斷等名滅諦者，謂此名涅槃真實是涅槃，此名為滅真實是滅，若佛出世若不出世，如是滅法法住法界，一切如來自然通達，等覺宣說施設建立，分別開示令其顯了，謂此是涅槃、此是滅、此是涅槃性、此是滅性，是真是實、是諦是如，非妄非虛、非倒非異，故名滅諦。	If the Buddha comes out of the world, if he does not come out of the world, if the Buddha is born in this world, if he is not born in the world, in this way, the Dharma of annihilation will live in the Dharma Realm, and all Tathagatas will naturally understand it, and the enlightenment will be preached and established. , it is revealed through separate enlightenment, saying that this is Nirvana, this is cessation, this is the nature of Nirvana, this is the nature of annihilation, this is the true reality, this is the truth, it is neither false nor false, nor false nor different, so it is called annihilation. meaning.
名聖諦者，聖謂諸佛及佛弟子，此是彼諦，謂彼於此知見解了正覺為諦。	The name of the Holy Truth means that all Buddhas and their disciples are told that this is the truth, and that they know and understand the truth of perfect enlightenment.
由是因緣，名苦滅聖諦。	Due to this cause and condition, it is called the noble truth of the cessation of suffering.
復次苦滅聖諦者，是假建立名想言說謂苦滅聖諦，過殑伽沙佛及弟子皆共施設如是名故。	Again, the Noble Truth of the Cessation of Suffering is based on the assumption that the name was established and that the Noble Truth of the Cessation of Suffering was established, and the Buddha Sagasa and his disciples all jointly practiced this name.
云何趣苦滅道聖諦？	What is the meaning of the holy truth of suffering?
謂若道若聖行，於過去未來現在，苦能永斷，能棄捨，能變吐，能盡，能離染，能滅，能寂靜，能隱沒。	It is said that if the path is the holy conduct, in the past, future and present, suffering can be permanently ended, abandoned, transformed, expelled, detached, annihilated, quiet, and hidden.
此復是何？	What is this answer?
謂八支聖道則是，正見、正思惟、正語、正業、正命、正勤、正念、正定。	The Eightfold Noble Path is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
云何正見？	What is the right view?
謂聖弟子，於苦思惟苦、於集思惟集、於滅思惟滅、於道思惟道，無漏作意相應，所有於法簡擇、極簡擇、最極簡擇，解了、等了、近了，機黠通達、審察聰叡、覺明慧行、毘鉢舍那，是名正見。	It is said that the noble disciples should think about suffering, think about gathering, think about cessation, think about cessation, and think about Tao. They should make mind-based correspondences without leakage. Everything should be solved in the simple selection, the most simple selection, the most simple selection of the Dharma. , is near, shrewd and understanding, scrutinizing and wise, aware of the wisdom and conduct, and Vipassana, this is called the right view.
云何正思惟？	What are you thinking about?
謂聖弟子，於苦思惟苦乃至於道思惟道，無漏作意相應所有思惟、等思惟、近思惟，尋求、等尋求、近尋求，推覓、等推覓、近推覓，令心於法麁動而轉，是名正思惟。	It is said that the noble disciples should ponder the suffering even to the point of the Tao, ponder the Tao, and make thoughts without leakage corresponding to all thoughts, think about it closely, think about it closely, seek it, seek it, seek it closely, search it, search it closely, search it closely, so that the mind is in The Dharma moves and turns, which is called correct thinking.
云何正語？	What's the right word?
謂聖弟子，於苦思惟苦乃至於道思惟道，無漏作意相應思擇力故，除趣邪命語四惡行，於餘語惡行所得無漏遠離、勝遠離、近遠離、極遠離、寂靜律儀、無作無造，棄捨防護、船筏橋梁、堤塘牆塹，於所制約不踰不踰性、不越不越性無表語業，是名正語。	It is said that the noble disciples contemplate suffering and even the way, think about the way, and have no leakage in mind, corresponding thinking, and selection. Therefore, they eliminate the four evil deeds of wrong destiny and speech, and the remaining evil deeds have no leakage. Far away, victorious, far away, near, far away, and extreme. Staying away, being silent and disciplined, doing nothing, abandoning protection, boats, rafts, bridges, embankments, ponds, and trenches, not transgressing, not transgressing, not transgressing, and having no expressive actions within the constraints, this is called Right Speech.
云何正業？	What's the point of business?
謂聖弟子，於苦思惟苦乃至於道思惟道，無漏作意相應思擇力故，除趣邪命身三惡行，於餘身惡行所得無漏遠離乃至無表身業，是名正業。	It is said that a noble disciple contemplates suffering and even the Tao, thinks about the Tao without any outflow, and does not have outflows in his thoughts, thoughts, and choices. Therefore, he eliminates the three evil deeds of his life and body, and the remaining evil deeds in his body result in no outflows, far away, and even no expression of body karma. This is called Right business.
云何正命？	What's the right destiny?
謂聖弟子，於苦思惟苦乃至於道思惟道，無漏作意相應思擇力故，於趣邪命身語惡行所得無漏遠離乃至身語無表業，是名正命。	It is said that the noble disciples contemplate suffering and even think about the Tao, and have no leakage in their thoughts, thoughts, and choices, and do not have any leakage in their body, speech, or bad deeds. This is called Right Livelihood.
云何正勤？	Yun He Zhengqin?
謂聖弟子、於苦思惟苦乃至於道思惟道、無漏作意相應所有勤精進勇健勢猛熾盛難制勵意不息、是名正勤。	It is said that a noble disciple should think about suffering and even the Tao and think about the Tao, and his mind without leakage should correspond to all diligence, advance bravely, vigorously, vigorously, vigorously, and hard to control, and his mind will not stop. This is called correct diligence.
云何正念？	Why do you have righteous thoughts?
謂聖弟子，於苦思惟苦乃至於道思惟道，無漏作意相應所有念、隨念、專念、憶念，不忘不失、不遺不漏、不失法性、心明記性，是名正念。	It is said that the noble disciples should meditate on suffering and even on the Tao, and should make their mind to respond to all thoughts, random thoughts, concentrated thoughts, and memories without leakage, without forgetting or missing, without omitting or omitting, without losing the nature of Dharma, and the nature of mind's clarity and memory. It's called mindfulness.
云何正定？	Why is it right?
謂聖弟子，於苦思惟苦乃至於道思惟道，無漏作意相應所有心住等住、近住安住、不散不亂、攝止等持、心一境性，是名正定。	It is said that the noble disciples, when they think about suffering and even the way, think about the way, and have no outflows in mind to correspond to all the minds, abiding, staying, staying close, not scattered, not distracted, upholding, stopping, etc., and the nature of the mind is one-pointed, this is called right concentration.
如是所說八支聖道及餘無漏行，名趣苦滅道。	As mentioned above, the Eight-branched Noble Path and the rest without any omissions are called the path of suffering and suffering.
如說聖行是真實道，究竟離苦趣涅槃，故如是聖行名道諦者，謂此名聖行真實是聖行，此名為道真實是道，若佛出世若不出世，如是道法法住法界，一切如來自然通達，等覺宣說施設建立，分別開示令其顯了，謂此是聖行、此是道、此是聖行性、此是道性，是真是實、是諦是如，非妄非虛、非倒非異，故名道諦。	For example, it is said that the holy conduct is the true path, and it is the ultimate escape from suffering and nirvana. Therefore, this holy practice is called the truth of the path. It is said that this holy practice is truly the holy practice, and this name is the true path. If the Buddha is born, if he is not born, this is the path. The Dharma resides in the Dharma Realm, and all Tathagatas have natural access to it. They are enlightened and proclaim the establishment of facilities, and they are enlightened and revealed. They say that this is the holy conduct, this is the way, this is the nature of the holy conduct, this is the nature of the Tao, and this is the true reality. , This truth is such as it is, neither false nor empty, neither perverse nor different, so it is called the truth of the Tao.
名聖諦者，聖謂諸佛及佛弟子，此是彼諦，謂彼於此知見解了正覺為諦。	The name of the Holy Truth means that all Buddhas and their disciples are told that this is the truth, and that they know and understand the truth of perfect enlightenment.
由是因緣，名趣苦滅道聖諦。	Due to this cause and condition, it is named the Noble Truth of the Path of Suffering.
復次趣苦滅道聖諦者，是假建立名想言說謂趣苦滅道聖諦，過殑伽沙佛及弟子皆共施設如是名故。	Again, the Noble Truth of the Path of Suffering and Suffering is due to the establishment of a name and the desire to expound the Noble Truth of the Path of Suffering and Suffering, and this is why the Buddha and his disciples all practiced this name.

11 – 靜慮品第十一之一 four jhānas 4j🌕

靜慮品第十一之一	Meditation Products No. 11
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「有四天道，令諸有情未淨者淨、淨者鮮白。	"There are four heavenly realms that make all sentient beings who are not pure pure, and those who are pure pure and white.
何等為四？	What is four?
謂有一類離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住，是名第一天道。	It is said that there is a kind of evil and unwholesome dharmas that are free from desires, pursued and pursued, free from rebirth and joy, and have sufficient abiding in initial tranquility and consideration. This is called the first heavenly path.
復有一類，尋伺寂靜，內等淨心一趣性，無尋無伺，定生喜樂，第二靜慮具足住，是名第二天道。	There is another category, seeking and maintaining tranquility, with a pure inner mind and one nature, without seeking or seeking, concentration gives rise to joy, and the second level of tranquility and meditation is sufficient to abide. This is called the second path.
復有一類，離喜住捨，正念正知，身受樂，聖說應捨，第三靜慮具足住，是名第三天道。	There is another category, one who is free from joy and lives in equanimity, has mindfulness and clear understanding, feels pleasure in the body, and should be equanimous according to the teachings of the Holy Spirit. The third way is to dwell in tranquility and contemplation. This is called the third way of heaven.
復有一類，斷樂斷苦，先喜憂沒，不苦不樂，捨念清淨，第四靜慮具足住，是名第四天道。	There is another category: the end of pleasure and pain, first the joy and sorrow disappear, no pain and no pleasure, pure equanimity and pure thoughts, the fourth is the abiding of tranquility and consideration, this is called the fourth heavenly way.
如是四種，皆令有情未淨者淨、淨者鮮白。」	These four kinds of things all make the unpurified beings pure and the pure ones bright and white. "
離欲惡不善法者，云何欲？	What is the desire for those who are free from desire and evil and unwholesome dharma?
謂貪亦名欲、欲界亦名欲、五妙欲境亦名欲。	It is said that greed is also called desire, the realm of desire is also called desire, and the five wonderful realms of desire are also called desire.
今此義中意說五妙欲境名欲。	Now this meaning means that the five wonderful states of desire are called desire.
所以者何？	So what?
以五妙欲極可愛故、極可醉故、極可欲故、極可樂故、極可貪故、極可求故、極可悶故、極可縛故、極可希故、極可繫故，此中名欲。	The five wonderful desires are because they are extremely lovely, because they are extremely intoxicating, because they are extremely desirable, because they are extremely pleasurable, because they are extremely greedy, because they are extremely desirable, because they are extremely boring, because they are extremely intoxicating, because they are extremely desirable, because they are extremely desirable, and because they are extremely desirable. Therefore, this is called desire.
然五妙欲非真欲體，真欲體者是緣彼貪。	However, the five wonderful desires are not the true desire body. The true desire body is caused by greed.
如世尊說：	As the Blessed One said:
「世諸妙境非真欲，　　真欲謂人分別貪；	"All the wonderful places in the world are not true desires. True desires mean that people are greedy for distinction;
妙境如本住世間，　　智者於中已除欲。」	The wonderful realm is like the one originally living in the world, in which the wise have eliminated desires. "
此頌意言，可愛妙色聲香味觸非真欲體。	This hymn means that lovely colors, sounds, fragrances, and touches are not the true desire body.
真欲體者，謂緣彼生分別貪著。	The true body of desire is the attachment to separation and attachment to others.
欲境如本，智者於中，名離欲故。	The state of desire is like this, and the wise man is in it, so it is called freedom from desire.
尊者舍利子有時為人說如是頌。	The Venerable Shariputra sometimes chants this kind of praise to people.
爾時有一邪命外道不遠而住，以頌難詰舍利子言：	At that time, there was an evil heretic who lived not far away. He asked the relic disciples about the difficulty and said:
「若世妙境非真欲，　　真欲謂人分別貪；	"If the wonderful world is not true desire, true desire means that people are greedy and discerning;
苾芻應名受欲人，　　起惡分別尋思故。」	Bicuo should be named as a person who desires, because he is thinking about the evil and discernment. "
時舍利子報外道言：	At that time, the relics reported to outsiders and said:
「起惡尋思，實名受欲。	"Thinking about evil, experiencing desires in real name.
非諸苾芻於世妙境皆起不善分別尋思故，汝不應作斯難詰。」	Unless all the good things in the world are caused by unwholesome discrimination and reflection, you should not make such a difficult question. "
以頌反詰彼外道言：	He used the psalm to cross-examine the outsiders and said:
「若世妙境是真欲，　　說欲非人分別貪；	"If the wonders of the world are true desires, then desire is not a matter of human discrimination and greed;
汝師應名受欲人，　　恒觀可意妙色故。」	Your master should be called the person who receives desire, because he constantly observes the wonderful colors that can be imagined. "
時彼外道默不能答，彼師實觀可愛色故。	At that time, the outsider was silent and unable to answer, because his teacher actually observed the lovely colors.
由此知欲是貪非境。	From this we know that desire is greed and not a state.
爾時有一汲水女人，聞上伽他便說頌曰：	At that time there was a woman carrying water. When she heard that Gatha was mentioned, she praised him and said:
「欲我知汝本，　　汝從分別生；	"If I want to know your nature, you were born from distinction;
我更不分別，　　汝復從誰起？」	I don’t make any distinction, so who do you start from? "
時復有一遏吒羅種，聞上伽他亦說頌曰：	At that time, there was another Jia Zhaluo species. Hearing this, Shang Jiata also sung a poem and said:
「牟尼安隱眠，　　遇惡無愁惱；	"Munni sleeps peacefully, no worries when encountering evil;
心樂靜慮者，　　不遊戲諸欲。」	A person whose mind is happy and calm does not play with desires. "
此頌意言，可愛妙境皆非真欲，於彼所起分別貪愛乃是真欲。	This verse means that lovely and wonderful places are not true desires, but the separation and craving that arises there are true desires.
是故此中應作四句。	Therefore, there should be four sentences in it.
一、有一類補特伽羅，於諸欲境身離非心。	1. There is a kind of Putegara, who is free from the non-mind in all desirous states.
謂如有一剃除鬚髮、披服袈裟，正信出家。	It is said that there is a person who shaves off his beard and hair, puts on cassock, and becomes a monk with true faith.
身參法侶，心猶顧戀所受諸欲，數復發起猛利貪愛。	While the body is in the Dharma couple, the mind still cares about the desires of those who love it, and violent craving arises several times.
彼身出家，心猶未出，是名於欲身離非心。	His body has left home, but his mind has not yet left home. This is called wanting to leave the body but not the mind.
二、有一類補特伽羅，於諸欲境心離非身。	2. There is a kind of Putegara, in which the mind is separated from the body in all desires.
謂如有一，雖有妻子，受用上妙田宅臥具、香鬘瓔珞衣服飲食、受畜種種金銀珍寶驅、役奴婢僮僕作使，或時發起打罵等業。	It is said that although there is a wife, she is provided with bedding in the wonderful land, fragrant garlands, clothes and food, livestock, gold, silver, and treasures, she is driven by slaves, maids, and servants, and sometimes she is beaten and scolded.
而於諸欲不生耽染，不數發起猛利貪愛。	And do not indulge in all kinds of desires, and do not give rise to violent craving for power.
彼身在家，其心已出，是名於欲心離非身。	While his body is at home, his mind has already left his body. This is called the separation of desire and mind from the body.
三、有一類補特伽羅，於諸欲境身心俱離。	3. There is a kind of Putegara, who is free from all desires, both physically and mentally.
謂如有一剃除鬚髮、披服袈裟，正信出家。	It is said that there is a person who shaves off his beard and hair, puts on cassock, and becomes a monk with true faith.
身參法侶，於諸欲境心無顧戀，不數發起緣彼貪愛，失念暫起深生悔愧。	As a Dharma couple, I have no regard for any desire in my mind. I frequently have cravings for them, and when I lose my mind, I feel deeply regretful.
彼身出家，其心亦出，是名於欲身心俱離。	When his body becomes a monk, his mind also becomes a monk. This is called leaving the body and mind free from desires.
四、有一類補特伽羅，於諸欲境身心俱不離。	4. There is a type of Putegara who is inseparable from all desires, both physically and mentally.
謂如有一畜妻養子，受用上妙田宅臥具、香鬘瓔珞衣服飲食、受畜種種金銀珍寶、驅役奴婢僮僕作使，發起種種打罵等業，復於諸欲深生耽染，數數發起猛利貪愛。	It is said that there is an animal wife who raises a son, and is provided with bedding in a wonderful field and house, fragrant wands, clothing, and food, various kinds of gold, silver, and treasures, and is driven by slaves, maids, and servants, and initiates all kinds of beatings, scoldings, and other deeds, and is deeply defiled by desires. Initiate violent craving.
彼身心二種俱不出家，是名於欲身心俱不離。	He does not become a monk in both body and mind. This is called being inseparable from desire, body and mind.
云何離欲？	Why do you want to be free from desire?
謂於諸欲，遠離、極遠離、空、不可得，故名離欲。	It is said that all desires are far away, extremely far away, empty, and unavailable, so it is called freedom from desire.
云何惡不善法？	Why do you hate unwholesome dharma?
謂五蓋，即貪欲蓋、瞋恚蓋、惛沈睡眠蓋、掉舉惡作蓋、疑蓋。	It is called the five hindrances, namely the hindrance of greed, the hindrance of anger, the hindrance of depression and sleep, the hindrance of restlessness and evil, and the hindrance of doubt.
云何貪欲蓋？	Why can't it be covered by greed?
謂於諸欲諸貪等貪，執藏防護堅著、愛樂迷悶、耽嗜遍耽嗜、內縛悕求、耽湎苦集，貪類貪生，總名貪欲。	It is said that all kinds of desires, such as greed, attachment and protection, love and pleasure are depressing, indulgence in indulgence, internal binding and craving, indulgence and suffering, and the birth of greed are collectively called greed.
如是貪欲，覆心蔽心、障心纏心、隱心映心、裏心蓋心，故名為蓋。	Such greed covers the mind and obscures the mind, blocks the mind and entangles the mind, hides the mind and reflects the mind, and covers the inner mind, so it is called cover.
蓋即貪欲，故名貪欲蓋。	The cover is greed, so it is called the cover of greed.
云何瞋恚蓋？	Why is he angry and angry?
謂於有情欲為損害，內懷栽杌欲為擾惱，已瞋恚、當瞋恚、現瞋恚，樂為過患、極為過患、意極憤恚，於諸有情各相違戾欲為過患，已為過患、當為過患、現為過患，總名瞋恚。	It is said that the desires of those who are harmed, the desires that are harbored in the heart are disturbing, the anger is already, the time to be angry, and the current anger, the joy is the fault, the extreme fault, the mind is extremely angry, and the desire to be contrary to all sentient beings is the fault. , has been a fault, should be a fault, and is now a fault, the general name is anger.
如是瞋恚，覆心蔽心乃至裏心蓋心，故名為蓋。	Such anger covers the heart and even the inner heart, so it is called covering.
蓋即瞋恚，故名瞋恚蓋。	Gai means anger, hence the name Gai of Anger.
云何惛沈睡眠蓋？	Why do you have to sleep so deeply?
謂身重性、心重性、身無堪任性、心無堪任性、身惛沈性、心惛沈性、𧄼瞢憒悶，總名惛沈。	It refers to the nature of body heaviness, the nature of heart heaviness, the nature of body being unable to tolerate willfulness, the nature of mind being unable to tolerate willfulness, the nature of body being depressed, the nature of being feeling depressed, being depressed and bored, and the general name is depression.
染污心品所有眠夢，不能任持、心昧略性，總名睡眠。	All sleep dreams that pollute the mind, cannot be held at will, and the mind is ignorant of its nature, are collectively called sleep.
如是所說惛沈睡眠，覆心蔽心乃至裏心蓋心，故名為蓋。	As it is said, deep sleep covers the heart and even the inner heart covers the heart, so it is called covering.
蓋即惛沈睡眠，故名惛沈睡眠蓋。	Gai means sleepiness, so it is called sleepiness cap.
云何掉舉惡作蓋？	Why do you want to commit evil?
謂心不寂靜、掉舉等掉舉、心掉舉性，總名掉舉。	It refers to restlessness, restlessness, restlessness, restlessness, etc. The general name is restlessness.
染污心品所有心變心懊心悔、我惡作惡作性，總名惡作。	Defiled mind, all my heart changed, I felt regretful, I did evil things, and my nature was evil, which is always called evil deeds.
如是所說掉舉惡作，覆心蔽心乃至裏心蓋心，總名為蓋。	As mentioned above, restlessness and evil deeds cover the heart and mind, and even the inner heart covers the heart. This is called covering.
蓋即掉舉惡作故，名掉舉惡作蓋。	Covering means restlessness and causing bad things, so it is called restlessness and causing bad things.
云何疑蓋？	Why do you doubt Gai?
謂於佛法僧及苦集滅道，生起疑惑，二分二路、猶豫疑箭、不決定、不究竟、不審決、非已一趣、非當一趣、非現一趣，總說為疑。	It is said that doubts arise in the Buddha, Dharma, Sangha, and the Suffering Path, divided into two paths, hesitating and doubting, not deciding, not finalizing, not judging, not being the same thing, not being the same thing, not being the same thing, it is always said to be doubt. .
如是疑性，覆心蔽心乃至裏心蓋心，故名為蓋。	This kind of doubt covers the mind and even the inner heart covers the heart, so it is called covering.
蓋即是疑，故名疑蓋。	Gai means doubt, so it is called doubt Gai.
云何離惡不善法？	How can we avoid evil and unwholesome dharma?
謂於如是惡不善法，遠離、極遠離、空、不可得，故名離惡不善法。	It is said that such evil and unwholesome dharmas are far away, extremely far away, empty, and unattainable, so they are called away from evil and unwholesome dharmas.
說一切有部法蘊足論卷第六	Volume 6 of the Sarvastivada Dharma Gandha Sutra
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#【經文資訊】大正新脩大藏經第 26 冊 No.	#[Scripture Information] Taisho Newly Revised Tripitaka Volume 26 No.
1537 阿毘達磨法蘊足論	1537 Abhidhamma Dharma-Gandha Sutra
#【版本記錄】發行日期：	#[Version Record] Release date:
2023-12，最後更新：	2023-12, last updated:
44939	44939
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點	#[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】	#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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阿毘達磨法蘊足論卷第七	Abhidhamma Dharma-Skulls and Sutras Volume 7
尊者大目乾連造	Venerable Mahamougal Lianzao
三藏法師玄奘奉　詔譯	Translated by the imperial edict of Tripitaka master Xuanzang
靜慮品第十一之餘	The eleventh chapter of meditation
有尋有伺者，云何尋？	If you are looking for someone and waiting for you, where can you find it?
謂離欲惡不善法者，心尋求、遍尋求、近尋求，心顯了、極顯了、現前顯了，推度搆畫、思惟分別，總名為尋。	It is said that those who are free from desires, evil and unwholesome dharma, the mind seeks, seeks everywhere, seeks closely, manifests in the mind, manifests in the extreme, manifests in front of the mind, considers, constructs, thinks and distinguishes, the general name is seeking.
云何伺？	Where can I wait?
謂離欲惡不善法者，心伺察、遍伺察、近伺察、隨行隨轉、隨流隨屬，總名為伺。	It is said that those who are free from desires, evil and unwholesome dharma, the mind is observing, pervasive observing, close observing, following the going and turning, following the flow and following, all called waiting.
尋與伺，何差別？	What's the difference between seeking and waiting?
令心麁性是尋，令心細性是伺。	The nature of the mind is seeking, the nature of the mind is seeking, and the nature of the mind is careful.
此復如何？	How about this reply?
如打鍾時，麁聲暫發，細聲隨轉；	For example, when ringing a bell, the chirping sound is heard temporarily and then the soft sound is heard;
麁聲喻尋，細聲喻伺。	The loud sound means searching, the soft sound means waiting.
搖鈴扣鉢、吹螺擊鼓、放箭震雷，麁細二聲為喻亦爾。	Ringing a bell and clasping a bowl, blowing conchs and beating drums, shooting arrows to shake thunder, and the two thin sounds of the wind are all metaphors.
又如眾鳥飛翔虛空，鼓翼踊身方得隨意；	Or like birds flying in the sky, fluttering their wings and leaping about as they please;
鼓翼喻尋，踊身喻伺，是謂尋伺二相差別。	Flying wings is a metaphor for seeking, and leaping is a metaphor for waiting. This means that the two phases of seeking and waiting are different.
云何有尋有伺？	How can I find and wait for you?
謂離欲惡不善法者，心相應品具有尋伺。	It is said that those who are free from desires, evil and unwholesome dharma, have the corresponding quality of mind to seek and maintain.
離生喜樂者，云何離？	Those who are happy in life, how can they be separated?
謂離欲亦名離，離惡不善法亦名離，出家亦名離，色界善根亦名離，初靜慮亦名離。	It is also called separation from desires, separation from evil and unwholesome dharmas is also called separation, renunciation is also called separation, the good roots of the world of form are also called separation, and initial meditation is also called separation.
今此義中意說初靜慮名離。	Now the meaning of this meaning is that it is the first time to calmly consider the name.
云何喜？	Yun Hexi?
謂離欲惡不善法者，心欣極欣、現前極欣、欣性欣類，適意悅意、喜性喜類，樂和合、不別離、歡欣悅豫、有堪任性、踊躍踊躍性、歡喜歡喜性，總名為喜。	It is said that those who are free from desires and evil unwholesome dharma are extremely happy in mind, extremely happy in appearance, happy in nature, pleasant in nature, happy in nature, joyful and united, not separated, joyful and hesitant, capable of willfulness, eager and enthusiastic, The joyful nature is generally called joy.
云何樂？	How happy is Yun?
謂離欲惡不善法者，已斷身重性、心重性、身不堪任性、心不堪任性，所得身滑性、心滑性、身軟性、心軟性、身堪任性、心堪任性、身離蓋性、心離蓋性、身輕安性、心輕安性、身無燋惱性、心無燋惱性、身調柔性、心調柔性，總名為樂。	It is said that those who are free from the evil unwholesome dharma have cut off the heaviness of the body, the heaviness of the mind, the unbearable nature of the body, and the unbearable nature of the mind, resulting in the slippery nature of the body, the slippery nature of the mind, the soft nature of the body, the soft nature of the heart, the unbearable nature of the body, the unbearable nature of the mind, and the detachment of the body. The nature of covering, the nature of the mind being separated from the covering, the nature of lightness and tranquility of the body, the nature of lightness and tranquility of the mind, the nature of the body being free from agitation, the nature of the mind being free from agitation, the nature of body being flexible, and the nature of mind being flexible, are all called happiness.
云何離生喜樂？	Why is there so much joy in life?
謂前喜樂，因離、依離、離所建立，由離勢力起等起、生等生、趣入出現，故說此名離生喜樂。	It is said that the former joy is established by separation, dependence and separation. It arises from the force of separation, arises from time to time, and interests come into and appear. Therefore, it is called the joy of separation.
初者，謂此靜慮順次數中最居首故；	First, it is said that this meditation is the first among the number of times;
復次此於九種次第定中最在前故。	Again, this is the first among the nine stages of concentration.
靜慮者，謂在此定中，尋、伺、喜、樂、心一境性，總此五支名初靜慮。	Meditation means that in this concentration, seeking, waiting, joy, happiness, and the one-state nature of the mind are collectively called the first stage of meditation.
如有頌言：	If there is a hymn:
「心隨貪欲行，　　或復隨瞋恚，	"The mind acts according to greed, or it may follow anger,
而修靜慮者，　　諸佛不稱譽。	But those who practice meditation will not be praised by the Buddhas.
惛睡蓋纏心，　　無知修靜慮，	Drowsiness covers the mind, ignorance leads to meditation,
身相雖安靜，　　諸佛不稱譽。	Although his body is peaceful, he is not praised by the Buddhas.
掉悔蓋纏心，　　諸根不寂靜，	The cover of regret is lost and clinging to the heart, the roots are not still,
雖勤修靜慮，　　諸佛不稱譽。	Although I practice meditation diligently, I will not be praised by the Buddhas.
三寶四諦中，　　心懷猶豫者，	Among the Three Jewels and Four Noble Truths, those who are hesitant will
雖勤修靜慮，　　諸佛不稱譽。	Although I practice meditation diligently, I will not be praised by the Buddhas.
遠離欲及惡，　　尋伺皆如理，	Stay away from desires and evils, seek and serve according to reason,
身柔軟安靜，　　受離生喜樂；	The body is soft and quiet, and I feel the joy of leaving life;
身如沐浴團，　　遍體皆津膩，	The body is like a bathing ball, all over the body is greasy,
不強亦不弱，　　愛水不能漂；	Neither strong nor weak, the water of love cannot float;
尋伺等五支，　　賢聖仙所證，	The five branches of seeking and serving are recognized by sages, saints and immortals.
總名初靜慮，　　諸佛所稱譽。」	The general name is Chujingtan, which is praised by all Buddhas. "
在此定中諸心意識，名初靜慮俱有之心。	The consciousness of all minds in this concentration is called the mind that is calm and thoughtful at the beginning.
諸思等思、現前等思、已思當思，造心意業，名初靜慮俱有意業。	Thinking about things, thinking about the present, thinking about what has already been thought, and what to think about, create mental karma, which is called the intentional karma of initial meditation.
諸心勝解、已勝解、當勝解，名初靜慮俱有勝解。	All the minds have the ultimate solution, have already achieved the solution, and should have the solution. It is called the initial solution of calmness and consideration.
在此定中，若受、若想、若欲、若作意、若念、若定、若慧等名，初靜慮俱有諸法。	In this concentration, if there are feelings, thoughts, desires, intentions, thoughts, concentration, wisdom, etc., there are all kinds of dharmas in the initial meditation.
如是諸法，亦得名初靜慮。	All methods like this are also called Chujingyou.
此靜慮名，依何義立？	What is the meaning of this name of meditation?
謂能寂靜惡不善法及餘雜染、後有熾然、當苦異熟、生老死等諸有漏法，故名靜慮。	It is said to be able to calm down evil and unwholesome dharmas and residual defilements, which are followed by burning, suffering and ripening, birth, old age and death, etc., so it is called Jingtan.
復次寂靜種種惡不善法及餘雜染、後有熾然、當苦異熟、生老死等有漏法，已此靜慮起等起、生等生、趣入出現，故名靜慮。	Again and again, all kinds of evil and unwholesome dharmas and residual defilements will be silent, and then there will be irritation, suffering and ripening, birth, old age, and death, etc., and there will be outflows. This meditation has arisen, birth, and interest, so it is called meditation.
復次寂靜種種惡不善法及餘雜染、後有熾然、當苦異熟、生老死等有漏法，已此靜慮明盛遍照，故名靜慮。	Once again, all kinds of evil and unwholesome dharmas and residual defilements are silently followed, and then there will be irritation, suffering, ripeness, birth, old age, and death, etc., and the dharmas of the taints will shine all over the place, so it is called meditation.
具足者，謂此依出家及依遠離所生善法，精勤修習無間無斷方得圓滿，故名具足。	Those who have it are said to have renounced the home and stayed away from the good Dharma. Only by practicing diligently and without interruption can they be perfected, so it is called it.
住者，謂成就此靜慮，現行、隨行、遍行、遍隨行、動轉解行，故名為住。	Dwelling refers to the achievement of this quiet contemplation, current, accompanying, pervasive, pervasive, and moving, so it is called abiding.
尋伺寂靜者，尋及伺，如前說。	Those who seek and wait for silence, seek and wait, as mentioned before.
第二靜慮，此二寂靜、遍寂靜、近寂靜、空、無所有，故名尋伺寂靜。	The second kind of silence, this two kinds of silence, all-over silence, near silence, emptiness, nothingness, hence the name seeking silence.
內等淨者，云何內等淨？	If the inner body is pure, how can it be said that the inner body is pure?
謂尋伺寂靜故，諸信信性、現前信性、隨順印可、愛慕愛慕性、心澄心淨，總名內等淨。	It is said that the nature of seeking and waiting for silence, the nature of faith, the nature of present faith, the nature of following the seal, the nature of admiration and adoration, the purity of mind and the purity of mind, are collectively called inner purity.
心一趣性者，云何心一趣性？	If the mind has the same interest, why does the mind have the same interest?
謂尋伺寂靜故，心不散不亂不流、安住一境，故名心一趣性。	It is said to seek silence, so the mind does not scatter, is not chaotic, does not flow, and stays in one place, so it is called the one-interest nature of the mind.
無尋無伺者，謂第二靜慮，尋伺不可得、不現行、非有非等有，故名無尋無伺。	There is no seeking and no waiting, which is called the second kind of meditation. The seeking and waiting cannot be obtained, does not exist, and is neither existent nor waiting, so it is called no seeking and no waiting.
定生喜樂者，云何定？	How can a person who is determined to be born with joy be determined?
謂尋伺寂靜者心住等住近住安住、不散不亂、攝止等持、心一境性，總名為定。	It is said that the mind that seeks and waits for silence is abiding, staying close, staying calm, not scattered, not distracted, upholding, stopping, etc., and the mind is one-situated, which is generally called concentration.
云何喜？	Yun Hexi?
謂尋伺寂靜者心欣極欣，廣說乃至歡喜歡喜性，總名為喜。	It is said that those who seek silence are very happy, and it is widely said that they even like the joyful nature, which is generally called joy.
云何樂？	How happy is Yun?
謂尋伺寂靜者已斷身重性、心重性，廣說乃至身調柔性、心調柔性，總名為樂。	It is said that those who seek silence have cut off the heaviness of the body and the heaviness of the mind. It is widely said that the body and mind are flexible, which is called happiness.
云何定生喜樂？	How can one be born with joy?
謂前喜樂，因定、依定、定所建立、由定勢力，起等起、生等生、趣入出現，故說此名定生喜樂。	It is said that the former joy is due to concentration, dependence on concentration, establishment of concentration, and the power of concentration, arising, arising, and interest. Therefore, it is called the joy arising from concentration.
第二者，謂此靜慮順次數中居第二故；	The second one is because this meditation is ranked second in the number of times;
復次此於九種次第定中在第二故。	Again, this is the second reason for concentration in the nine stages.
靜慮者，謂在此定中，內等淨、喜、樂、心一境性，總此四支名第二靜慮。	Meditation means that in this concentration, the inner purity, joy, joy, and one-state nature of the mind are combined. These four branches are called the second meditation.
如有頌言：	If there is a hymn:
「尋伺俱寂靜，　　如雨息埃塵，	"Searching and waiting are silent, like rain and dust,
內淨心一趣，　　觸菩提妙樂。	A pure mind within, touching the wonderful joy of Bodhi.
無尋伺有喜，　　樂內淨及定，	There is joy without seeking, the inner happiness is pure and calm,
名第二靜慮，　　諸佛所稱譽。」	The second name is meditation, praised by all Buddhas. "
在此定中諸心意識，名第二靜慮俱有之心。	The various mental consciousnesses in this concentration are called the second mind that is both calm and thoughtful.
諸思等思乃至造心意業，名第二靜慮俱有意業。	All kinds of thoughts and thoughts can even create mental karma, which is called the second kind of meditation and mind karma.
諸心勝解、已勝解、當勝解，名第二靜慮俱有勝解。	All the minds have the ultimate solution, have already achieved the solution, and should have the solution. This is called the second solution of calmness and concentration.
在此定中若受若想，乃至若慧等，名第二靜慮俱有諸法。	In this concentration, whether there are feelings, thoughts, or even wisdom, etc., there are all kinds of dharmas in the name of second meditation.
如是諸法，亦得名為第二靜慮。	Such methods are also called the second meditation.
此靜慮名所依之義、具足及住，皆如前說。	The meaning, fulfillment, and abiding behind the name of meditation are all as mentioned above.
離喜者，云何喜？	How can you be happy if you are away from happiness?
謂心欣極欣乃至歡喜歡喜性，總名為喜。	It means that the heart is extremely happy and even joyful, which is generally called joy.
心於此喜離染解脫，故名離喜。	This is where the heart rejoices and is liberated from contamination, hence the name "freedom of joy".
住捨正念正知者，彼於爾時安住行捨正念正知。	He who abides in equanimity, mindfulness and clear understanding will at that time abide in equanimity, mindfulness and clear understanding.
云何捨？	Where can I leave it?
謂離喜時心平等性、心正直性、心無警覺寂靜住性，總名為捨。	It is said that when leaving joy, the mind is equal, the mind is upright, and the mind is free of alertness and tranquility, which is called equanimity.
云何正念？	Why do you have righteous thoughts?
謂離喜時諸念隨念，乃至心明記性，總名正念。	It means that when you are leaving happiness, all thoughts follow you until your mind becomes clear about your memory. This is generally called mindfulness.
云何正知？	How can I know exactly?
謂離喜時所起於法簡擇，乃至毘鉢舍那，總名正知。	It is said that what arises from Dharma Jianse at the time of separation and ends at Vipasana is called correct knowledge.
身受樂者，身謂意身，由意身中有受樂故，四大種身亦得安適，由此因緣名身受樂。	The body that experiences pleasure is called the mind body. Since there is pleasure in the mind body, the four major bodies are also at ease. This is why it is called body pleasure.
此中樂者，謂離喜時已斷身重性、心重性，乃至身調柔性、心調柔性，總名為樂。	The joy in this means that when you leave joy, you have cut off the heaviness of the body and the heaviness of the heart, and even the softness of the body and the softness of the heart are all called happiness.
此是受樂，非輕安樂。	This is happiness, not light happiness.
聖說應捨者，聖謂諸佛及佛弟子。	The sage's words should be given up, and the sage speaks to all the Buddhas and their disciples.
說謂宣說，分別開示勸修定者應捨此樂，不應耽味，唯應住捨正念正知。	He said that he preached, and he gave separate instructions and urged those who practice concentration to give up this pleasure, not to indulge in taste, but to live in equanimity, mindfulness and clear understanding.
第三者，謂此靜慮順次數中居第三故；	The third one means that this quiet consideration ranks third in the number;
復次此於九種次第定中在第三故。	Again, this is the third reason in the nine stages of concentration.
靜慮者，謂在此定中行捨、正念、正知、身受樂、心一境性，總此五支名第三靜慮。	Meditation refers to the practice of equanimity, mindfulness, clear understanding, physical pleasure, and one-pointedness of mind in this concentration. In summary, these five branches are called the third meditation.
如有頌言：	If there is a hymn:
「離喜最上迹，　　捨念知樂定，	"The highest trace of freedom from joy is to give up thoughts and know how to be happy and calm.
名第三靜慮，　　諸佛所稱譽。」	The third name is meditation, praised by all Buddhas. "
在此定中諸心意識，名第三靜慮俱有之心。	The various mental consciousnesses in this concentration are called the third mind that is both calm and thoughtful.
諸思等思乃至造心意業，名第三靜慮俱有意業。	All kinds of thoughts and thoughts can even create mental karma, which is called the third mental karma of meditation.
諸心勝解、已勝解、當勝解，名第三靜慮俱有勝解。	All the minds have the ultimate solution, have already achieved the solution, and should have the solution. This is called the third solution of calmness and concentration.
在此定中若受若想乃至若慧等，名第三靜慮俱有諸法。	In this concentration, whether you feel, think, or even have wisdom, etc., it is called the third level of meditation, and there are all kinds of dharmas.
如是諸法，亦得名為第三靜慮。	Such methods are also called the third meditation.
此靜慮名，所依之義、具足及住，亦如前說。	The meaning, fulfillment, and abiding of this name of meditation are also as mentioned before.
斷樂者，云何樂？	How can he be happy if his happiness is cut off?
謂順樂觸所起身樂心樂，平等受受所攝，總名為樂。	It is said that the happy heart is happy when the happy touch arises, and the feeling is taken by the emotions equally. It is called happiness.
復次修第三靜慮時，順樂受觸所起心樂，平等受受所攝，是名樂。	When practicing the third meditation again, the joy in the mind arises from the pleasant sensations, and the emotions are taken care of equally. This is called happiness.
斷苦者，云何苦？	He who has put an end to suffering, why suffer?
謂順苦觸所起身苦，不平等受受所攝，是名苦。	It is said that the suffering caused by the painful contact is suffering, and the suffering caused by the unequal feeling is called suffering.
此苦及樂，爾時俱得斷遍知、遠離極遠離、調伏極調伏、隱沒除滅，是故說為斷樂斷苦。	This suffering and happiness are both omniscient at that time, far away from each other, tamed to the extreme, hidden and eradicated. Therefore, it is said to be the cessation of happiness and the cessation of suffering.
先喜憂沒者，云何喜？	How can you be happy if you are happy and sad first?
謂順喜觸所起心喜，平等受受所攝，是名喜。	It is said that the joy caused by the joyful touch and the equal acceptance of the feelings are called joy.
復次修第二靜慮時，順喜受觸所起心喜，平等受受所攝，是名喜。	When you practice the second meditation again, your heart will be delighted by the joyful feelings and touches, and you will be equally attracted by the feelings. This is called joy.
云何憂？	Why worry?
謂順憂觸所起心憂，平等受受所攝，是名憂。	It is said that the worry caused by the contact of worries is equal to being affected by the feelings. This is called worry.
此及前喜，爾時俱得斷遍知乃至隱沒除滅，是故說為先喜憂沒。	This and the previous happiness will all be eradicated and omniscient at that time, and even disappear and disappear. Therefore, it is said that the previous happiness and sorrow disappear.
復次入初靜慮時，憂得斷遍知；	When you enter into the first stage of meditation again, your worries will be resolved and understood;
入第二靜慮時，苦得斷遍知；	When you enter the second stage of meditation, suffering will be eradicated and fully understood;
入第三靜慮時，喜得斷遍知；	When you enter the third level of meditation, you will be completely aware of your happiness;
入第四靜慮時，若樂若苦、若喜若憂，皆得斷遍知、遠離極遠離、調伏極調伏、隱沒除滅，是故說為斷樂斷苦。	When entering the fourth stage of meditation, whether it is pleasure or pain, joy or sorrow, it can be completely understood, far away from the extreme, tamed to the extreme, subdued, hidden and eradicated. Therefore, it is said to be the end of happiness and the end of suffering.
先喜憂沒不苦不樂者，顯此中無苦樂二受，唯有第三非苦非樂，受捨念清淨者，云何捨？	The first is joy and sorrow, neither pain nor pleasure. It shows that there are no two feelings of pain and joy. Only the third one is neither pain nor pleasure. If the thoughts of feeling and giving up are pure, how can you give up?
謂彼爾時心平等性、心正直性、心無警覺寂靜住性，總名為捨。	It is said that at that time, the mind is equal, the mind is upright, and the mind is free of alertness and tranquility, which is called equanimity.
云何念？	What do you think?
謂彼爾時諸念隨念，廣說乃至心明記性，總名為念。	It is said that at that time all the thoughts followed the thoughts, and they were widely explained and even the mind was clear and remembered, which was collectively called mindfulness.
彼於爾時若捨若念俱得清淨，樂苦喜憂、尋伺二息皆遠離故，說名清淨。	At that time, both renunciation and thoughts are pure, and the two breaths of joy, pain, joy, sorrow, and pursuit are far away, so it is said to be pure.
第四者，謂此靜慮順次數中居第四故；	Fourth, it is said that this quiet consideration ranks fourth in the number of times;
復次此於九種次第定中在第四故。	Again, this is the fourth reason in the nine stages of concentration.
靜慮者，謂在此定中不苦不樂受、捨念、心一境性，總此四支名第四靜慮。	Meditation means that in this concentration, there are no painful or pleasant feelings, no thoughts, and one-pointedness of mind. In summary, these four branches are called the fourth level of meditation.
如有頌言：	If there is a hymn:
「樂苦等已滅，　　心堅住不動，	"Pleasure and pain have ceased, the mind remains firm and unmoving,
得清淨天眼，　　能廣見眾色；	With pure heavenly eyes, one can see a wide range of colors;
不苦不樂受，　　淨捨念及定，	Feelings that are neither painful nor pleasant, pure equanimity and concentration,
名第四靜慮，　　諸佛所稱譽。」	The fourth name is meditation, praised by all the Buddhas. "
在此定中諸心意識，名第四靜慮俱有之心。	The consciousness of all minds in this concentration is called the fourth mind that is both calm and thoughtful.
諸思等思乃至造心意業，名第四靜慮俱有意業。	All kinds of thoughts and thoughts lead to mental karma, which is called the fourth mental karma of meditation.
諸心勝解、已勝解、當勝解，名第四靜慮俱有勝解。	All the minds have the ultimate solution, have already achieved the solution, and should have the solution. This is called the fourth solution of calmness and concentration.
在此定中若受若想乃至若慧等，名第四靜慮俱有諸法。	In this concentration, whether you feel, think, or even have wisdom, etc., it is called the fourth level of meditation, and there are all kinds of dharmas.
如是諸法，亦得名為第四靜慮。	Such methods are also called the fourth meditation.
此靜慮名，所依之義、具足及住，皆如前說。	The meaning, fulfillment, and abiding behind this name of meditation are all as mentioned before.

12 – 無量品第十二 four brahma-vihāras 4bv☮️

無量品第十二	The Twelfth Infinite Product
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「有四無量。	"There are four immeasurables.
何等為四？	What is four?
謂有一類慈俱行心，無怨無敵、遠離惱害、廣大無量，善修習故。	It is said that there is a kind of loving-kindness that is invincible, free from troubles, vast and immeasurable, and it is good at practice.
想對一方勝解遍滿具足而住，及對第二第三第四上下或傍、一切世間亦復如是，是名第一。	Wanting to live in complete and complete understanding of one area, and the same for the second, third, fourth, above, below or next to it, and in all the worlds, this is called number one.
復有一類悲俱行心，無怨無敵、遠離惱害、廣大無量，善修習故。	There is also a kind of heart that is full of compassion, has no resentment and is invincible, is far away from troubles, is vast and immeasurable, and is good at practice.
想對一方勝解遍滿具足而住，及對第二第三第四上下或傍、一切世間亦復如是，是名第二。	If you want to live with the ultimate understanding of one side, the same will be true for the second, third, fourth, above, below or next to you, and in all the worlds. This is called the second.
復有一類喜俱行心，無怨無敵、遠離惱害、廣大無量，善修習故。	There is also a kind of heart that is both happy and invincible, has no resentment and is invincible, is far away from troubles, is vast and immeasurable, and is good at practicing.
想對一方勝解遍滿具足而住，及對第二第三第四上下或傍、一切世間亦復如是，是名第三。	If you want to live with the ultimate understanding of one side, the same will be true for the second, third, fourth, above, below or next to you, and in all the worlds. This is called the third.
復有一類捨俱行心，無怨無敵、遠離惱害、廣大無量，善修習故。	There is also a kind of mind that is equanimous and acts in harmony, has no resentment and is invincible, is far away from troubles, is vast and immeasurable, and is good at practice.
想對一方勝解遍滿具足而住，及對第二第三第四上下或傍、一切世間亦復如是，是名第四。」	I want to abide with the supreme understanding of one side, and the same goes for the second, third, fourth, above, below or next to me, and in all the worlds. This is called the fourth. "
云何為慈？	What is kindness?
謂有一類，作是思惟：	It is said that there is a category, and this is thought:
「願諸有情皆得勝樂。」	May all sentient beings achieve ultimate happiness.
彼依出家、或依遠離，由思擇力內所發起色界定善諸慈性，名哀憐哀憐性、名愍念愍念性，總名為慈。	Depending on whether he is a monk, or he is far away, he defines the good and kind natures arising from the power of thinking, which are called the nature of compassion, the nature of compassion, and the nature of compassion, and the general name is loving-kindness.
復次與慈相應受想行識，及所等起身語二業不相應行，亦名為慈。	Again, the feelings, thoughts, actions, and consciousness that are consistent with loving-kindness, and the actions that arise, speak, and do two things that are not consistent with loving-kindness are also called loving-kindness.
云何慈心定加行、修何加行入慈心定？	How can we practice the concentration of loving-kindness, and how can we cultivate the concentration of loving-kindness?
謂有一類，起如是心：	It is said that there is a kind of mind that arises like this:
「願諸有情皆得勝樂。」	May all sentient beings achieve ultimate happiness.
雖有此心而無勝解，願諸有情皆得如是如是勝樂。	Although I have this intention, there is no ultimate solution, but I hope that all sentient beings can achieve such supreme happiness.
彼心雖善淨妙、隨順磨瑩、增長嚴飾應供，常委助伴資糧，而未名慈心定加行，亦未名入慈心定。	Although his mind is kind, pure and wonderful, smooth and polished, growing and adorned with supplies, and constantly supported and accompanied by financial resources, it is not called the addition of loving-kindness concentration, nor is it called entering the loving-kindness concentration.
復有一類，發如是言：	There is another category that says something like this:
「願諸有情皆得勝樂。」	May all sentient beings achieve ultimate happiness.
雖有此言而無勝解，願諸有情皆得如是如是勝樂。	Although there is no ultimate solution to this statement, I hope all sentient beings can achieve such supreme happiness.
彼言雖善淨妙乃至資糧，而未名慈心定加行，亦未名入慈心定。	Although he said that it is good, pure, wonderful, and even material, it is not called the addition of loving-kindness concentration, nor is it called entering loving-kindness concentration.
復有一類，起如是心、發如是言：	There is another type who has such a mind and speaks like this:
「願諸有情皆得勝樂。」	May all sentient beings achieve ultimate happiness.
雖有此心及有此言，而無勝解，願諸有情皆得如是如是勝樂。	Although I have this intention and have these words, there is no ultimate solution. I hope that all sentient beings can achieve this kind of supreme happiness.
彼心及言雖皆是善淨妙乃至資糧，而未名慈心定加行，亦未名入慈心定。	Although his thoughts and words are all good, pure, wonderful and even material, they are not called the addition of loving-kindness concentration, nor are they called entering the loving-kindness concentration.
復有一類，起如是心、發如是言，及有勝解：	There is another kind of person who has such a mind, speaks such words, and has the ultimate understanding:
「願諸有情皆得如是如是勝樂。」	May all sentient beings achieve such and such bliss.
彼心言及勝解雖皆是善淨妙乃至資糧，而未名慈心定加行，亦未名入慈心定。	Although his inner words and ultimate explanations are all good, pure, wonderful, and even material, they are not called the addition of loving-kindness concentration, nor are they called entering the loving-kindness concentration.
其事如何？	How is it?
如有一類，寒苦所逼，得暖生樂。	For example, there is a kind of person who is forced by cold and bitterness and finds happiness in warmth.
取此樂相，起如是心、發如是言：	Take this form of happiness, have such a mind, and say these words:
「願諸有情皆得如是如是勝樂。」	May all sentient beings achieve such and such bliss.
彼心言及勝解雖皆是善淨妙乃至資糧，而未名慈心定加行，亦未名入慈心定。	Although his inner words and ultimate explanations are all good, pure, wonderful, and even material, they are not called the addition of loving-kindness concentration, nor are they called entering the loving-kindness concentration.
復有一類，熱苦所逼，得冷生樂。	There is another kind of person who is forced by heat and pain and finds happiness in coldness.
取此樂相，起如是心、發如是言：	Take this form of happiness, have such a mind, and say these words:
「願諸有情皆得如是如是勝樂。」	May all sentient beings achieve such and such bliss.
彼心言及勝解雖皆是善淨妙乃至資糧，而未名慈心定加行，亦未名入慈心定。	Although his inner words and ultimate explanations are all good, pure, wonderful, and even material, they are not called the addition of loving-kindness concentration, nor are they called entering the loving-kindness concentration.
復有一類，飢苦所逼，得食生樂。	There is another type, forced by hunger and suffering, who can only live happily by eating.
取此樂相，起如是心、發如是言：	Take this form of happiness, have such a mind, and say these words:
「願諸有情皆得如是如是勝樂。」	May all sentient beings achieve such and such bliss.
彼心言及勝解雖皆是善淨妙乃至資糧，而未名慈心定加行，亦未名入慈心定。	Although his inner words and ultimate explanations are all good, pure, wonderful, and even material, they are not called the addition of loving-kindness concentration, nor are they called entering the loving-kindness concentration.
復有一類，渴苦所逼，得飲生樂。	There is another type who is driven by thirst and pain and finds happiness in drinking.
取此樂相，起如是心、發如是言：	Take this form of happiness, have such a mind, and say these words:
「願諸有情皆得如是如是勝樂。」	May all sentient beings achieve such and such bliss.
彼心言及勝解雖皆是善淨妙乃至資糧，而未名慈心定加行，亦未名入慈心定。	Although his inner words and ultimate explanations are all good, pure, wonderful, and even material, they are not called the addition of loving-kindness concentration, nor are they called entering the loving-kindness concentration.
復有一類，身體垢穢支節勞倦、乏諸資具、親友乖離，遇得沐浴按摩資具、親友和合，發生諸樂。	There is another category: the body is dirty, the joints are tired, the body is lacking all kinds of equipment, the relatives and friends are alienated, but when they encounter the equipment of bathing and massage, the relatives and friends are harmonious, and all kinds of happiness arise.
取此樂相，起如是心、發如是言：	Take this form of happiness, have such a mind, and say these words:
「願諸有情皆得如是如是勝樂。」	May all sentient beings achieve such and such bliss.
彼心言及勝解雖皆是善淨妙乃至資糧，而未名慈心定加行，亦未名入慈心定。	Although his inner words and ultimate explanations are all good, pure, wonderful, and even material, they are not called the addition of loving-kindness concentration, nor are they called entering the loving-kindness concentration.
復有一類，盛夏熱時炎熾日光所逼切故，熱渴迷悶身心燋惱，遇清涼池，投身沐浴、飲用生樂。	There is another category: when the sun is hot in the middle of summer, the sun is blazing, and the body and mind are agitated due to heat, thirst, and depression. When they encounter a cool pool, they plunge into bathing and drinking to feel happy.
取此樂相，起如是心、發如是言：	Take this form of happiness, have such a mind, and say these words:
「願諸有情皆得如是如是勝樂。」	May all sentient beings achieve such and such bliss.
彼心言及勝解雖皆是善淨妙乃至資糧，而未名慈心定加行，亦未名入慈心定。	Although his inner words and ultimate explanations are all good, pure, wonderful, and even material, they are not called the addition of loving-kindness concentration, nor are they called entering the loving-kindness concentration.
如是所受欲界樂具及三靜慮所受勝樂，取彼樂相，起心發言：	Having received the musical instruments of the desire realm and the supreme bliss of the three meditations, take the form of these pleasures and raise your mind to speak:
「願諸有情皆得如是如是勝樂。」	May all sentient beings achieve such and such bliss.
彼心言及勝解雖皆是善淨妙乃至資糧，而未名慈心定加行，亦未名入慈心定。	Although his inner words and ultimate explanations are all good, pure, wonderful, and even material, they are not called the addition of loving-kindness concentration, nor are they called entering the loving-kindness concentration.
若有此生近曾現入第三靜慮，取彼樂相，起如是心、發如是言：	If you have ever entered the third level of meditation recently in this life, took in the appearance of happiness, had such a mind, and uttered such words:
「願諸有情皆得如是如是勝樂。」	May all sentient beings achieve such and such bliss.
彼心言及勝解皆是勝善淨妙隨順乃至資糧，乃可名慈心定加行，亦名入慈心定。	His inner words and superior explanations are all excellent, pure, wonderful, obedient and even material, which can be called the addition of loving-kindness concentration, and also called entering the loving-kindness concentration.
又此定中諸心意識，名慈俱有心。	Moreover, all the consciousnesses in this concentration are called loving-kindness.
諸思等思、現前等思、已思當思，造心意業，名慈俱有意業。	Thinking about all kinds of thoughts, thinking about the present, thinking about things that have already been thought about and should be thought about, create mental karma, and the name of loving-kindness is all intentional karma.
諸心勝解、已勝解、當勝解，名慈俱有勝解。	All minds have the ultimate solution, have already achieved the ultimate solution, and should have the ultimate solution. The name of loving-kindness has the ultimate solution.
又此定中，若受若想、若欲若作意、若念若定若慧等，名慈俱有諸法。	Moreover, in this concentration, whether there are feelings, thoughts, desires, intentions, thoughts, concentration, wisdom, etc., there are all kinds of methods called kindness.
如是諸法，亦得名慈心定加行，亦名入慈心定。	Such methods are also called the addition of loving-kindness concentration, and they are also called entering the concentration of loving-kindness.
復次慈心定有二種：	There are two types of loving-kindness concentration:
一、狹小；	1. narrow;
二、無量。	2. Infinite.
云何狹小慈心定加行、修何加行入狹小慈心定？	Why should we practice the practice of narrow loving-kindness concentration? How can we practice the practice of narrow loving-kindness concentration?
謂有一類，於諸可愛可樂可憙可意有情，謂父母兄弟姊妹及餘隨一親屬朋友，彼於如是狹小有情，令狹小慈俱心住等住近住安住、調伏寂靜最極寂靜、一趣等持，願彼有情皆得勝樂。	It is said that there is a kind of sentient beings who are lovely, happy, happy, and happy, namely parents, brothers, sisters, and the rest of relatives and friends. They are such narrow sentient beings who make their small and compassionate hearts dwell close, dwell peacefully, tame silence, and the most extreme silence. By holding on to the same interests, may all sentient beings achieve supreme happiness.
彼於爾時若心散亂馳流餘境，不能一趣、不能守念令住一緣，而願狹小有情得樂。	At that time, if his mind is scattered and wandering around the rest of the world, he cannot focus on one thing, cannot keep his thoughts and stay in one condition, and he wants to be happy for small sentient beings.
齊此未名狹小慈心定加行，亦未名入狹小慈心定。	This is not called the preliminary practice of narrow and small loving-kindness concentration, nor is it called entering the narrow and small loving-kindness concentration.
彼若爾時攝錄自心，令不散亂馳流餘境，能令一趣住念一緣，思惟狹小諸有情相，而願狹小有情得樂。	If he can record his own mind at that moment, he can prevent it from wandering around the rest of the world. He can make one mind dwell on one condition, think about the narrow and narrow sentient beings, and wish that the narrow sentient beings can be happy.
如是思惟，發勤精進勇健勢猛熾盛難制勵意不息，是名狹小慈心定加行，亦名入狹小慈心定。	Thinking like this, working diligently, vigorously, vigorously, vigorously, fiercely, and hard to control the motivation will not stop. This is called the practice of narrow and small loving-kindness concentration, and it is also called entering into the narrow and narrow loving-kindness concentration.
彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，願彼狹小有情得樂。	Having been born on this path, he has practiced many practices, so that he can make his mind abide in the nearness, dwell peacefully, hold on to the same interests, without duality, and without retreat. May those small and narrow sentient beings be happy.
齊此名為已入狹小慈心定。	This is called having entered the narrow loving-kindness concentration.
又此定中諸心意識，名狹小慈俱有心。	Furthermore, all the mental consciousnesses in this concentration are called narrow, small, and loving hearts.
諸思等思乃至造心意業，名狹小慈俱有意業。	All kinds of thoughts and thoughts lead to mental karma, which is called narrow, small, and loving kindness.
諸心勝解、已勝解、當勝解，名狹小慈俱有勝解。	All the minds have the ultimate solution, have already achieved the solution, and should have the solution. The name is narrow, small, loving-kindness, and all have the solution.
又此定中，若受若想乃至若慧等，名狹小慈俱有諸法。	In addition, in this concentration, there are all kinds of dharmas, such as feelings, thoughts, and even wisdom, which are called narrow and small loving-kindness.
如是諸法，亦得名狹小慈心定加行，亦名入狹小慈心定。	Such methods are also called the practice of narrow and small loving-kindness concentration, and they are also called entering the narrow and small loving-kindness concentration.
云何無量慈心定加行、修何加行入無量慈心定、謂即於狹小慈心定數數修習，令心隨順調伏寂靜。	Why should I practice the concentration of immeasurable loving-kindness? How can I practice it more and enter the concentration of immeasurable loving-kindness? That is to say, practice it repeatedly in the small and narrow mind of loving-kindness, so that the mind can be subdued and tranquil.
數復調練，令其質直柔軟堪能，與後勝定作所依止，然後漸令勝解遍滿，於東方等無量有情皆願得樂。	After repeated training, it will be made straight, soft and capable, and will be the basis for the final victory. Then, it will gradually be filled with the victory and solution, and countless sentient beings in the East will be happy.
彼於爾時若心散亂馳流餘境，不能一趣不能守念令住一緣，而願無量有情得樂。	At that time, if his mind is scattered and wandering around the rest of the world, he cannot focus on one thing, cannot keep his mind on one thing, and wishes for the happiness of countless sentient beings.
齊此未名無量慈心定加行，亦未名入無量慈心定。	This is not called the practice of immeasurable loving-kindness concentration, nor is it called entering the immeasurable loving-kindness concentration.
彼若爾時攝錄自心，令不散亂馳流餘境，能令一趣住念一緣，思惟無量諸有情相，而願無量有情得樂。	If he can record his own mind at that moment, it will not be scattered and flow around the rest of the world, he can make one mind dwell on one condition, think about the countless sentient beings, and wish the countless sentient beings to be happy.
如是思惟，發勤精進乃至勵意不息，是名無量慈心定加行，亦名入無量慈心定。	Thinking like this, working diligently and diligently to the point of continuous motivation is called the practice of immeasurable loving-kindness concentration, and it is also called entering the immeasurable loving-kindness concentration.
彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，願彼無量有情得樂。	Having been born on this path, he has practiced and practiced a lot, so that he can make his mind abide in the nearness, abide peacefully, hold on to the one interest, without duality and without retreat, and may those countless sentient beings be happy.
齊此名為已入無量慈心定。	This is called having entered the concentration of immeasurable loving-kindness.
又此定中諸心意識，名無量慈俱有心。	Moreover, all the consciousnesses in this concentration are called the heart of boundless kindness.
諸思等思乃至造心意業，名無量慈俱有意業。	All kinds of thoughts and thoughts lead to mental karma, which is called immeasurable loving-kindness and intentional karma.
諸心勝解、已勝解、當勝解，名無量慈俱有勝解。	All hearts have the ultimate understanding, have already achieved the ultimate understanding, and should have the ultimate understanding. It is called infinite loving-kindness and has the ultimate understanding.
又此定中，若受若想乃至若慧等，名無量慈俱有諸法。	Furthermore, in this concentration, there are all kinds of dharmas, such as feelings, thoughts, and even wisdom, which are called immeasurable kindness.
如是諸法，亦得名無量慈心定加行，亦名入無量慈心定。	Such methods are also called the practice of immeasurable loving-kindness concentration, and they are also called entering the immeasurable loving-kindness concentration.
云何為悲？	What is sadness?
謂有一類，作是思惟：	It is said that there is a category, and this is thought:
「願諸有情皆得離苦。」	May all sentient beings be freed from suffering.
彼依出家、或依遠離，由思擇力內所發起色界定善諸悲悲性、若惻愴惻愴性、若酸楚酸楚性，總名為悲。	Depending on whether he or she is a monk, or whether he is far away from home, he defines the good qualities of compassion, such as compassion, sadness, and sourness, all of which are called compassion.
復次與悲相應受想行識，及所等起身語二業不相應行，亦名為悲。	Repeatedly, the feelings, thoughts, actions, and consciousness that correspond to the sorrow, and the two actions of starting up, speaking, and actions that do not correspond to each other are also called sorrow.
復次悲心定有二種：	There are two types of compassion concentration:
一、狹小；	1. narrow;
二、無量。	2. Infinite.
云何狹小悲心定加行、修何加行入狹小悲心定？	How can we practice the narrow and narrow mind of compassion, and how can we cultivate and practice the narrow and narrow mind of compassion?
謂有一類，於諸可愛可樂可喜可意有情，謂父母兄弟姊妹，及餘隨一親屬朋友。	It is said that there is a kind of loving and happy beings, such as parents, brothers, sisters, and other relatives and friends.
彼於如是狹小有情，令狹小悲俱心住等住近住安住、調伏寂靜最極寂靜、一趣等持，願彼有情皆得離苦。	For such small and small sentient beings, he makes his small and pitiful mind abide, stay close, and stay calm, tame the utmost silence, and maintain a single interest. May all those sentient beings be freed from suffering.
彼於爾時若心散亂馳流餘境，不能一趣不能守念令住一緣，而願狹小有情離苦。	At that time, if his mind is scattered and wandering around the rest of the world, he can't focus on one thing, he can't stay in one place, and he wishes that small sentient beings can be freed from suffering.
齊此不名狹小悲心定加行，亦未名入狹小悲心定。	This is not called the preliminary practice of narrow and small compassion concentration, nor is it called entering the narrow and small compassion concentration.
彼若爾時攝錄自心，令不散亂馳流餘境，能令一趣住念一緣，思惟狹小諸有情相，而願狹小有情離苦。	If he can record his own mind at that moment, he can prevent it from wandering around the rest of the world. He can make one mind dwell on one condition, think about the small and small sentient beings, and wish that the small and small sentient beings can be freed from suffering.
如是思惟，發勤精進乃至勵意不息，是名狹小悲心定加行，亦名入狹小悲心定。	Thinking like this, being diligent and diligent, and even inspiring without stopping, this is called the practice of practicing narrow and narrow compassion, and it is also called entering into the narrow and narrow concentration of compassion.
彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，願彼狹小有情離苦。	Having been born on this path, he has practiced many practices, so that he can make his mind abide in the nearness, dwell peacefully, hold on to the same interests, without duality, and never retreat. May those small and narrow sentient beings be freed from suffering.
齊此名為已入狹小悲心定。	This is called having entered the narrow concentration of compassion.
又此定中諸心意識，名狹小悲俱有心。	Furthermore, all the consciousnesses in this concentration are called narrow, small, and full of compassion.
諸思等思乃至造心意業，名狹小悲俱有意業。	All kinds of thoughts and thoughts lead to mental karma, which is called narrow, small, and sad all the intentional karma.
諸心勝解、已勝解、當勝解，名狹小悲俱有勝解。	All the minds have the ultimate solution, have already achieved the ultimate solution, and should have the ultimate solution. It is called the ultimate solution for all narrowness, smallness, and sorrow.
又此定中，若受若想乃至若慧等，名狹小悲俱有諸法。	In addition, in this concentration, there are all kinds of things, such as feelings, thoughts, and even wisdom, which are called narrowness, smallness, and compassion.
如是諸法，亦得名狹小悲心定加行，亦名入狹小悲心定。	Such methods are also called the practice of practicing narrow and small compassion, and they are also called entering into the narrow and small compassion concentration.
云何無量悲心定加行、修何加行入無量悲心定？	Why should I practice the concentration of immeasurable compassion? How can I cultivate and practice it to achieve the concentration of immeasurable compassion?
謂即於狹小悲心定數數修習，令心隨順調伏寂靜。	That is to say, practice the practice with a certain amount of compassion in the narrow mind, so that the mind can be calm and calm.
數復調練，令其質直柔軟堪能，與後勝定作所依止，然後漸令勝解遍滿，於東方等無量有情皆願離苦。	After repeated training, it will be made straight, soft and powerful, and then it will be relied upon for victory and determination. Then, it will gradually be filled with victory and solution, and countless sentient beings in the east will be willing to escape suffering.
彼於爾時若心散亂馳流餘境，不能一趣不能守念令住一緣，而願無量有情離苦。	At that time, if his mind is scattered and wandering around the rest of the world, he can't stay in one place, he can't stay in one place, and he wishes countless sentient beings to be free from suffering.
齊此未名無量悲心定加行，亦未名入無量悲心定。	This is not called the preliminary practice of concentration of immeasurable compassion, nor is it called entering the concentration of immeasurable compassion.
彼若爾時攝錄自心，令不散亂馳流餘境，能令一趣住念一緣，思惟無量諸有情相，而願無量有情離苦。	If he can record his own mind at that moment, he can prevent it from wandering around the rest of the world. He can make one mind dwell on one condition, think about the appearance of countless sentient beings, and wish that countless sentient beings can be freed from suffering.
如是思惟，發勤精進乃至勵意不息，是名無量悲心定加行，亦名入無量悲心定。	Thinking like this, working diligently and diligently to the point of continuous motivation is called the practice of concentration of immeasurable compassion, and it is also called entering the concentration of immeasurable compassion.
彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，願彼無量有情離苦。	Having been born on this path, he has practiced many practices, so that he can make his mind abide, stay close, stay peaceful, and hold on to the same interests without duality and no retreat. May those countless sentient beings be freed from suffering.
齊此名為已入無量悲心定。	This is called having entered the concentration of immeasurable compassion.
又此定中諸心意識，名無量悲俱有心。	Moreover, all the consciousnesses in this concentration are called the mind with boundless compassion.
諸思等思乃至造心意業，名無量悲俱有意業。	All kinds of thoughts and thoughts lead to mental karma, which is called immeasurable sorrow and intentional karma.
諸心勝解、已勝解、當勝解，名無量悲俱有勝解。	All minds have the ultimate solution, have already achieved the solution, and should have the ultimate solution. This is called the ultimate solution to all the infinite sorrows.
又此定中，若受若想乃至若慧等，名無量悲俱有諸法。	Furthermore, in this concentration, there are all kinds of dharmas, such as feelings, thoughts, and even wisdom, which are called immeasurable sorrow.
如是諸法，亦得名無量悲心定加行，亦名入無量悲心定。	Such methods are also called the practice of immeasurable compassion concentration, and they are also called entering the immeasurable compassion concentration.
云何為喜？	What is joy?
謂有一類，作是思惟：	It is said that there is a category, and this is thought:
「有情獲益深可欣慰。」	It's a joy to be deeply benefited.
彼依出家、或依遠離，由思擇力內所發起色界定善心欣極欣現前極欣欣性、欣類適意悅意喜性、喜類樂和合不別離、歡欣悅豫有堪任性、踊躍踊躍性、歡喜歡喜性，總名為喜。	Depending on whether he or she is a monk, or whether he is far away from home, he defines the good mind, the most joyful, the most joyful, the nature of joy, the nature of joy, the nature of joy, the nature of joy, the harmony and inseparability of joy, the joy of joy, the ability to be willful, and the enthusiasm. Enthusiasm, joy and joy are collectively called joy.
復次與喜相應受想行識，及所等起身語二業不相應行，亦名為喜。	Repeatedly, the feelings, thoughts, actions, and consciousness that correspond to joy, and the two actions of getting up, speaking, and doings that do not correspond are also called joy.
復次喜心定有二種：	There are two types of joyful concentration:
一、狹小；	1. narrow;
二、無量。	2. Infinite.
云何狹小喜心定加行、修何加行入狹小喜心定？	How can we practice the narrow and narrow joyful mind concentration, and how can we practice the narrow and narrow joyful mind concentration?
謂有一類，於諸可愛可樂可喜可意有情，謂父母兄弟姊妹，及餘隨一親屬朋友。	It is said that there is a kind of loving and happy beings, such as parents, brothers, sisters, and other relatives and friends.
彼於如是狹小有情，令狹小喜俱心住等住近住安住、調伏寂靜最極寂靜一趣等持，度彼有情得樂離苦。	For such small and small sentient beings, he makes his small and happy mind dwell, stay close, and stay at peace, tame the tranquility and the ultimate tranquility, wait and hold, and save these sentient beings to achieve happiness and escape from suffering.
彼於爾時若心散亂馳流餘境，不能一趣不能守念令住一緣，而度狹小有情獲益。	At that time, if his mind is scattered and wandering around the rest of the world, he cannot stay in one place, cannot keep his thoughts, and can benefit from narrow sentient beings.
齊此未名狹小喜心定加行，亦未名入狹小喜心定。	This is not called the preliminary practice of narrow and small joyful mind concentration, nor is it called entering the narrow and small joyful mind concentration.
彼若爾時攝錄自心，令不散亂馳流餘境，能令一趣住念一緣，思惟狹小諸有情相，欣慰狹小諸有情相欣慰狹小有情獲益。	If he can record his own mind at this time, he will not be distracted and flow around the rest of the world, he can make one interest dwell on one condition, think about the small sentient beings, be happy with the small sentient beings, be happy with the small sentient beings, and benefit.
如是思惟，發勤精進乃至勵意不息，是名狹小喜心定加行，亦名入狹小喜心定。	Thinking like this, working diligently and diligently to the point of continuous motivation, this is called the practice of practicing narrow and narrow joyful mind, and it is also called entering the narrow and narrow joyful mind concentration.
彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，欣慰狹小有情獲益，齊此名為已入狹小喜心定。	Having been born in this path, he has practiced a lot, so that he can make his mind abide, stay close, stay calm, hold on to the same interests, without duality, and have no retreat. He is happy with the narrowness of the sentient beings and benefits. This is called having entered the narrowness of joyful concentration.
又此定中諸心意識，名狹小喜俱有心。	Furthermore, the consciousness of all minds in this concentration is called the mind of narrow, small, joyful and all-encompassing mind.
諸思等思乃至造心意業，名狹小喜俱有意業。	All kinds of thoughts and thoughts lead to mental karma, which is called narrow, small, joyful and intentional karma.
諸心勝解、已勝解、當勝解，名狹小喜俱有勝解。	All the minds have the ultimate solution, have already achieved the ultimate solution, and should have the ultimate solution, which is called narrow, small, happy, and all have the ultimate solution.
又此定中，若受若想乃至若慧等，名狹小喜俱有諸法。	In addition, in this concentration, there are all kinds of things, such as feelings, thoughts, and even wisdom, which are called narrow joys.
如是諸法，亦得名狹小喜心定加行，亦名入狹小喜心定。	Such methods are also called the practice of practicing the concentration of narrow and small joy, and they are also called entering into the concentration of narrow and small joy.
云何無量喜心定加行、修何加行入無量喜心定？	Why should I practice the concentration of immeasurable joy, and how can I cultivate and practice it to achieve the concentration of immeasurable joy?
謂即於狹小喜心定數數修習，令心隨順調伏寂靜。	That is to say, practice the practice in a narrow and joyful mind, so that the mind can be subdued and quiet.
數復調練，令其質直柔軟堪能與後勝定作所依止，然後漸令勝解遍滿，於東方等無量有情欣慰獲益。	After repeated training, it will be made straight and soft enough to be able to be relied upon for the final victory, and then gradually the victory will be filled with it, and countless sentient beings in the East will be pleased and benefited.
彼於爾時若心散亂馳流餘境，不能一趣不能守念令住一緣，欣慰無量有情獲益。	At that time, if his mind is scattered and wandering around the rest of the world, unable to stay in one place, unable to stay in one place, he will be happy and benefit immeasurable sentient beings.
齊此未名無量喜心定加行，亦未名入無量喜心定。	This is not called the preliminary practice of concentration of immeasurable joy, nor is it called entering the concentration of immeasurable joy.
彼若爾時攝錄自心，令不散亂馳流餘境，能令一趣住念一緣，思惟無量諸有情相，欣慰無量有情獲益。	If he can record his own mind at this time, it will not be scattered and flow around the rest of the world, he can make one mind dwell on one condition, think about countless sentient beings, and be happy and benefit countless sentient beings.
如是思惟，發勤精進乃至勵意不息，是名無量喜心定加行，亦名入無量喜心定。	Thinking like this, working diligently and diligently to the point of continuous motivation is called the practice of concentration of immeasurable joy, and it is also called entering the concentration of immeasurable joy.
彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，欣慰無量有情獲益，齊此名為已入無量喜心定。	Having been born on this path, he has practiced a lot and practiced a lot, so that he can make his mind abide, stay close, stay peaceful, hold on to the same interests, without duality, and have no retreat. He is pleased that countless sentient beings have benefited. This is called having entered the concentration of immeasurable joy.
又此定中諸心意識，名無量喜俱有心。	Furthermore, the consciousness of all minds in this concentration is called the mind of immeasurable joy.
諸思等思乃至造心意業，名無量喜俱有意業。	All kinds of thoughts and thoughts lead to mental karma, which is called immeasurable joy and intentional karma.
諸心勝解、已勝解、當勝解，名無量喜俱有勝解。	All minds have the ultimate solution, have already achieved the solution, and should have the solution to the victory. This is called the ultimate solution of infinite joy.
又此定中，若受若想乃至若慧等，名無量喜俱有諸法。	In addition, in this concentration, there are all kinds of phenomena, such as feelings, thoughts, and even wisdom, which are called immeasurable joy.
如是諸法，亦得名無量喜心定加行，亦名入無量喜心定。	Such methods are also called the practice of immeasurable joy concentration, and they are also called entering the immeasurable joy concentration.
云何為捨？	What is the meaning of giving up?
謂有一類，作是思惟：	It is said that there is a category, and this is thought:
「應於有情住平等捨。」	We should live in equality with all sentient beings.
彼依出家、或依遠離，由思擇力內所發起色界定善心平等性、心正直性、心無警覺寂靜住性，總名為捨。	Depending on the renunciation or estrangement, the qualities arising from the power of thought define the equality of the wholesome mind, the upright nature of the mind, and the peaceful dwelling of the mind without alertness, which is called equanimity.
復次與捨相應受想行識，及所等起身語二業不相應行，亦名為捨。	Repeatedly, the feelings, thoughts, actions, and awareness that are consistent with equanimity, and the two actions of rising, speaking, and actions that do not correspond to equanimity are also called equanimity.
云何捨心定加行、修何加行入捨心定？	How can we practice the practice of equanimity, and how can we cultivate the practice of equanimity?
謂有一類，雖見可愛可樂可喜可意等有情，而不起分別此是我母、此是我父乃至此是我朋友等，唯起平等有情勝解。	It is said that there is a kind of sentient beings who, even though they see cute, happy, joyful, pleasant, etc., do not differentiate between this is my mother, this is my father, or even this is my friend, etc. They only think of beings who are equal and have the ultimate understanding.
如無求士遇入一林，雖見娑羅樹、或多羅樹、或夜鬘樹、或馬相樹、或鄔曇跋羅樹、或諾瞿陀樹等，而不起分別此是娑羅樹、此是多羅樹乃至此是諾瞿陀樹等，唯起平等樹林勝解。	If an unseeking person encounters a forest, he may see a Sara tree, a Dora tree, a night tree, a horse tree, an Udumbara tree, or a Nuohuda tree, etc., but he will not recognize that this is a Sara tree. Trees, this is the Tara tree, this is the Nuohuda tree, etc., only the forest of equality is the best solution.
修捨行者於諸有情不起分別，應知亦爾，是名捨心定加行，亦名入捨心定。	Those who practice equanimity cannot distinguish between all sentient beings. You should know that this is called the practice of equanimity, and it is also called the practice of equanimity.
復次捨心定有二種：	There are two types of equanimity concentration:
一、狹小；	1. narrow;
二、無量。	2. Infinite.
云何狹小捨心定加行、修何加行入狹小捨心定、謂有一類，於諸可愛可樂可喜可意等有情，謂父母兄弟姊妹及餘隨一親屬朋友等。	How to practice the narrow equanimity mind and practice it, and how to practice it and enter the narrow equanimity mind concentration. It is said that there is a kind of lovely, happy, joyful and satisfying sentient beings, such as parents, brothers, sisters, and other relatives and friends.
彼於如是狹小有情，令狹小捨俱心住等住近住安住、調伏寂靜最極寂靜一趣等持，於彼有情住平等捨。	For such small and small sentient beings, he makes his mind abide in the narrow equanimity, dwells close to it, dwells peacefully, tames the tranquility, the ultimate tranquility, and upholds it, and allows those sentient beings to live in equal equanimity.
彼於爾時若心散亂馳流餘境，不能一趣不能守念令住一緣，於彼有情住平等捨。	At that time, if his mind is scattered and wandering around the rest of the world, he cannot stay in one place, cannot keep his thoughts, and stay in one place, and he can live in equality and equanimity with his sentient beings.
齊此未名狹小捨心定加行，亦未名入狹小捨心定。	This is not called the additional practice of narrow and small equanimity concentration, nor is it called entering the narrow and small equanimity concentration.
彼若爾時攝錄自心，令不散亂馳流餘境，能令一趣住念一緣，思惟狹小諸有情相，於彼有情住平等捨。	If he can record his own mind at this time, he will not be distracted and wander around the rest of the world, he will be able to focus on one thing and one condition, think about the small and narrow sentient beings, and live in equality and equanimity with those sentient beings.
如是思惟，發勤精進乃至勵意不息，是名狹小捨心定加行，亦名入狹小捨心定。	Thinking like this, working diligently and diligently to the point of continuous motivation, this is called the practice of practicing narrow and narrow equanimity, and it is also called entering into the narrow and narrow equanimity concentration.
彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，於彼有情住平等捨，齊此名為已入狹小捨心定。	Having been born on this path, he has practiced a lot, so that he can make his mind abide, stay close, abide peacefully, hold on to the same interests, without duality and no retreat, and live in equal equanimity with other sentient beings. This is called the concentration of the mind that has entered the narrow equanimity.
又此定中諸心意識，名狹小捨俱有心。	Moreover, all the consciousnesses in this concentration are called narrow, small, and equanimous minds.
諸思等思乃至造心意業，名狹小捨俱有意業。	All kinds of thoughts and thoughts lead to mental karma, which is called narrow and small equanimity.
諸心勝解、已勝解、當勝解，名狹小捨俱有勝解。	All the minds have the ultimate solution, have already achieved the solution, and should have the solution to the victory. It is called narrow and small equanimity and all have the solution.
又此定中，若受若想乃至若慧等，名狹小捨俱有諸法。	Moreover, in this concentration, whether it is feelings, thoughts, or even wisdom, there are all kinds of dharmas called narrow and small equanimity.
如是諸法，亦得名狹小捨心定加行，亦名入狹小捨心定。	Such methods are also called the practice of practicing narrow and narrow equanimity, and they are also called entering the narrow and narrow equanimity concentration.
云何無量捨心定加行、修何加行入無量捨心定？	Why should I practice the concentration of immeasurable equanimity? How can I practice and practice it to achieve the concentration of immeasurable equanimity?
謂即於狹小捨心定數數修習，令心隨順調伏寂靜。	It means practicing in a narrow and narrow mind of equanimity, so that the mind can be subdued and quiet.
數復調練，令其質直柔軟堪能與後勝定作所依止，然後漸令勝解遍滿於東方等無量有情住平等捨。	After several repeated trainings, the quality will be straight and soft, capable of being relied upon for the final victory, and then gradually the victory will be filled with countless sentient beings in the East living in equal equanimity.
彼於爾時若心散亂馳流餘境，不能一趣不能守念令住一緣，於彼有情住平等捨。	At that time, if his mind is scattered and wandering around the rest of the world, he cannot stay in one place, cannot keep his thoughts, and stay in one place, and he can live in equality and equanimity with his sentient beings.
齊此未名無量捨心定加行，亦未名入無量捨心定。	This is not called the practice of immeasurable equanimity, nor is it called entering the immeasurable equanimity.
彼若爾時攝錄自心，令不散亂馳流餘境，能令一趣住念一緣，思惟無量諸有情相於彼有情住平等捨。	If he can record his own mind at this time, he will not be distracted and flow around the rest of the world, and he will be able to think of one thing and one condition, and think about the countless sentient beings who live in equality and equanimity with those sentient beings.
如是思惟，發勤精進乃至勵意不息，是名無量捨心定加行，亦名入無量捨心定。	Thinking like this, working diligently and diligently to the point of continuous motivation, this is called the concentration of immeasurable equanimity and practice, and it is also called entering the concentration of immeasurable equanimity.
彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，於彼有情住平等捨，齊此名為已入無量捨心定。	Having been born on this path, he has practiced a lot, so that he can make his mind abide, stay close, abide peacefully, hold on to the same interests, without duplication, without retreat, and live in equal equanimity with other sentient beings. This is called having entered the concentration of mind of immeasurable equanimity.
又此定中諸心意識，名無量捨俱有心。	Moreover, the consciousness of all minds in this concentration is called the mind of immeasurable equanimity.
諸思等思乃至造心意業，名無量捨俱有意業。	All kinds of thoughts and thoughts lead to mental karma, which is called immeasurable equanimity and all intentional karma.
諸心勝解、已勝解、當勝解，名無量捨俱有勝解。	All minds have the ultimate solution, have already achieved the ultimate solution, and should have the ultimate solution. This is called the ultimate solution for all the infinite equanimity.
又此定中，若受若想乃至若慧等，名無量捨俱有諸法。	Moreover, in this concentration, whether it is feeling, thinking, or even wisdom, etc., there are all kinds of dharmas called immeasurable equanimity.
如是諸法，亦得名無量捨心定加行，亦名入無量捨心定。	Such methods are also called the practice of immeasurable equanimity, and they are also called entering the immeasurable equanimity.
說一切有部法蘊足論卷第七	Volume 7 of Sarvastivada Dharmakandha
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#【經文資訊】大正新脩大藏經第 26 冊 No.	#[Scripture Information] Taisho Newly Revised Tripitaka Volume 26 No.
1537 阿毘達磨法蘊足論	1537 Abhidhamma Dharma-Gandha Sutra
#【版本記錄】發行日期：	#[Version Record] Release date:
2023-12，最後更新：	2023-12, last updated:
44939	44939
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點	#[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】	#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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阿毘達磨法蘊足論卷第八	Abhidhamma Dharma-Gandha Treatise Volume 8
尊者大目乾連造	Venerable Mahamougal Lianzao
三藏法師玄奘奉　詔譯	Translated by the imperial edict of Tripitaka master Xuanzang

13 – 無色品第十三 formless attainments smd5👻 , smd6👻 , smd7👻 , smd8👻

無色品第十三	Colorless Product Thirteen
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「有四無色。	"There are four colorless things.
何等為四？	What is four?
謂有苾芻，超諸色想、滅有對想、不思惟種種想，入無邊空，空無邊處具足住，是名第一。	It is said that there is Bibi Cu, transcending all forms of thoughts, annihilating the thoughts of existence and opposites, not thinking about all kinds of thoughts, entering the boundless space, and dwelling in the boundless space. This is the first name.
復有苾芻，超一切種空無邊處入無邊識，識無邊處具足住，是名第二。	Again, there is Bicuo, which transcends all kinds of boundless space and enters the boundless consciousness. It has sufficient abiding in the boundless place of consciousness. This is the second name.
復有苾芻，超一切種識無邊處入無所有，無所有處具足住，是名第三。	Again, there is Bicuo, which transcends the boundless place of all kinds of consciousness and enters the place where there is nothing. It is the third place where there is nothing.
復有苾芻，超一切種無所有處入非想非非想處具足住，是名第四。」	Again, there is Bicuo, which transcends all species and has no possessions, and enters the place of non-perception, non-non-perception, and abides fully. This is called the fourth. "
超諸色想者，云何諸色想？	For those who transcend all forms and thoughts, why do they think of forms?
謂眼識相應想、等想、現前等想、解了取像已想當想，總名色想。	It means that the eye consciousness is related to the thought, the waiting thought, the present waiting thought, the understanding of the image taking, the already thought and the thought, and the total name and color thought.
有作是說，與五識相應想等想乃至已想當想，總名色想。	Some scholars say that the thoughts related to the five senses, such as thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, etc.
今此義中唯眼識相應想等想乃至已想當想，總名色想。	In this meaning, only the visual consciousness, corresponding thoughts, etc., or even already thought and thought, total name and form thoughts.
如是色想，爾時超越等超越，故名超諸色想滅。	Such thoughts of form will then transcend and transcend, so it is called the cessation of all thoughts of form.
有對想者，云何有對想？	If you have the right thoughts, how can you have the right thoughts?
謂耳等四識相應想等想乃至已想當想，總名有對想。	It means that the four senses such as ears correspond to thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, etc., and it is generally called having thoughts.
有作是說，瞋恚相應想等想乃至已想當想，總名有對想。	Some scholars say that anger, anger, corresponding thoughts, and other thoughts, or even thoughts that have already been thought, are collectively called opposite thoughts.
今此義中耳等四識相應想等想乃至已想當想，總名有對想。	Now this means that the four consciousnesses such as the middle ear, corresponding thoughts, etc., and even already thought, should be thought, are collectively called having corresponding thoughts.
如是有對想，爾時斷遍知、遠離極遠離、調伏極調伏、隱沒除滅，故名滅有對想。	If there is such a thought, then it will be completely known, far away, subdued, subdued, disappear and eliminated, so it is called the cessation of the thought.
不思惟種種想者，云何種種想？	If you don't think about all kinds of thoughts, what kind of thoughts are there?
謂有蓋纏者所有染污色聲香味觸想、所有不善想、所有非理所引想、所有障礙定想，總名種種想。	It is said that all the tainted colors, sounds, fragrances, and thoughts, all the unwholesome thoughts, all the irrationally induced thoughts, and all the obstacles to concentration are collectively called various thoughts.
彼想爾時不復引發、不復憶念、不復思惟、不復已思惟、不復當思惟，故名不思惟種種想。	The thought no longer arises, is no longer remembered, no longer is thought about, no longer has been thought about, and no longer should be thought about, hence the name "non-thinking".
入無邊空空無邊處具足住者，云何空無邊處定加行、修何加行入空無邊處定？	For those who have entered the boundless place of emptiness and have sufficient abode, how can they meditate and practice in the boundless place of emptiness? How can they practice and practice to enter the place of boundless emptiness?
謂於此定初修業者，先應思惟第四靜慮為麁苦障，次應思惟空無邊處為靜妙離。	Those who are new to this concentration should first think about the fourth level of tranquility as the obstacle to suffering, and the second time should think about the boundless space as tranquility and wonderful separation.
彼於爾時若心散亂馳流餘境，不能一趣不能守念令住一緣修空無邊處定，齊此未名空無邊處定加行，亦未名入空無邊處定。	At that time, if the mind is scattered and wandering around the remaining realms, unable to stay in one place, unable to maintain mindfulness, and cultivate concentration on the infinite place of emptiness, then this is not called the practice of concentration on the infinite place of emptiness, nor is it called entering the concentration of the infinite place of emptiness.
彼若爾時攝錄自心，令不散亂馳流餘境，能令一趣住念一緣思惟修習空無邊處定相。	If he can record his own mind at this time, it will not be scattered and wander around the rest of the world, and he will be able to focus on one thing and one condition, think about it, and practice concentration in the infinite space.
如是思惟發勤精進，勇健勢猛熾盛難制勵意不息，是名空無邊處定加行，亦名入空無邊處定。	Thinking like this makes you work diligently and vigorously, and your courage and strength will be fierce and vigorous, and your motivation will never stop. This is called the practice of concentration in the infinite place of emptiness, and it is also called entering the concentration of the infinite place of emptiness.
彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，齊此名為已入空無邊處定。	Having been born on this path, he has practiced a lot, so that he can make his mind stay calm, stay near, stay calm, and hold on to one interest, without duality, without retreat. This is called having entered the boundless place of emptiness.
又此定中諸心意識，名空無邊處定俱有心。	Moreover, all the consciousnesses in this concentration are called the infinite place where all the minds are concentrated.
諸思等思乃至造心意業，名空無邊處定俱有意業。	All kinds of thoughts and thoughts lead to mental karma. Namely, the infinite place of emptiness has all the intentional karma.
諸心勝解、已勝解、當勝解，名空無邊處定俱有勝解。	All minds have the ultimate solution, have already achieved the ultimate solution, and should have the ultimate solution. There is the ultimate solution in the infinite concentration of space.
又此定中，若受若想乃至若慧等，名空無邊處定俱有諸法。	In addition, in this concentration, whether you have feelings, thoughts, or even wisdom, etc., there are all kinds of dharmas in the infinite concentration of space.
如是諸法，亦名空無邊處定。	Such dharmas are also called concentration in the boundless place of emptiness.
超一切種空無邊處者，謂彼爾時於空無邊處想超越等超越，故名超一切種空無邊處。	The place that transcends all kinds of boundless emptiness means that at that time, he wanted to transcend and transcend in the infinite place of emptiness, so it is called the place that transcends all kinds of boundless emptiness.
入無邊識識無邊處具足住者，云何識無邊處定加行、修何加行入識無邊處定？	For those who have entered into the boundless place of consciousness and have sufficient abode, how can they practice the concentration of the boundless place of consciousness, and how can they practice and practice to enter the boundless place of consciousness?
謂於此定初修業者，先應思惟空無邊處為麁苦障，次應思惟識無邊處為靜妙離，餘廣說如空無邊處。	It is said that those who are beginning to practice this concentration should first think about the boundless place of emptiness as the obstacle of suffering, and then they should think of the boundless place of consciousness as the place of tranquility and wonderful separation. Yu Guang said that it is like the place of endless emptiness.
超一切識無邊處者，謂彼爾時於識無邊處想超越等超越，故名超一切種識無邊處。	The place that transcends all kinds of boundless consciousness means that at that time, in the place of boundless consciousness, I thought about transcendence and other transcendences, so it is called the place that transcends all kinds of boundless consciousness.
入無所有無所有處具足住者，云何無所有處定加行、修何加行入無所有處定？	If you are able to abide fully in the place of nothingness and nothingness, why should you practice the concentration of nothingness and practice it?
謂於此定初修業者，先應思惟識無邊處為麁苦障，次應思惟無所有處為靜妙離，餘廣說如空無邊處。	It is said that those who are beginning to practice this concentration should first think about the boundless place of consciousness as the obstacle of suffering, and then they should think about the place of nothingness as the place of tranquility and wonderful separation. Yu Guang said that it is like the boundless place of emptiness.
超一切種無所有處者，謂彼爾時於無所有處想超越等超越，故名超一切種無所有處。	The place that transcends all kinds of nothingness means that at that time, I wanted to transcend and transcend in the place of nothingness, so it is called the place that transcends all kinds of nothingness.
入非想非非想處具足住者，云何非想非非想處定加行、修何加行入非想非非想處定？	If you have sufficient abiding in the base of neither-perception nor non-perception, why should you practice the concentration of neither-perception nor non-perception? How can you practice and practice the concentration of neither-perception nor non-perception?
謂於此定初修業者，先應思惟無所有處為麁苦障，次應思惟非想非非想處為靜妙離，餘廣說如空無邊處。	It is said that those who are beginning to practice this concentration should first think about the place of nothingness as the obstacle of suffering, and then they should think about the place of non-perception and non-perception as the place of tranquility and wonderful separation. Yu Guang said that it is like the endless space.

14 – four ways of samādhi development ∥AN ^4.41

修定品第十四

Revision 14

∥AN ^4.41 samādhi bhāvana sutta

一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「有四修定。	"There are four ways to practice concentration.
何等為四？	What is four?
謂有修定，若習若修、若多所作，能令證得現法樂住。	It is said that there is meditation, if you practice it, if you practice it, if you do it frequently, you can achieve the joy of living in the present Dharma.
復有修定，若習若修、若多所作，能令證得殊勝智見。	There is also the practice of concentration. If you practice it, practice it, and do it frequently, you can achieve extraordinary wisdom and insights.
復有修定，若習若修、若多所作，能令證得勝分別慧。	There is also the practice of concentration. If you practice it, if you practice it, if you do it frequently, you can achieve victory in the wisdom of discrimination.
復有修定，若習若修、若多所作，能令證得諸漏永盡。	There is also the practice of concentration. If you practice it, practice it, and do it frequently, you can achieve the permanent elimination of all outflows.
云何修定，若習若修若多所作，能令證得現法樂住？	How can we cultivate concentration, practice it, practice it a lot, and achieve the joyful abiding of the present Dharma?
謂有苾芻，即於自身離生喜樂，滋潤遍滋潤、充滿遍充滿、適悅遍適悅故，離生喜樂於自身中無有少分而不充滿，是名修定若習若修若多所作能令證得現法樂住。	It is said that there is the joy of leaving life in oneself, which is nourishing, nourishing, filling, and pleasing. Therefore, the joy of leaving life is not less than full in oneself. This is called cultivating concentration, if you practice it, if you practice it, if you do it more. It can make people realize the present Dharma and live happily.
云何修定，若習若修若多所作，能令證得殊勝智見？	How can we cultivate concentration, practice it, practice it and do it many times, so that we can achieve extraordinary wisdom?
謂有苾芻，於光明想善攝受、善思惟、善修習、善通達，若晝若夜無有差別、若前若後無有差別、若下若上無有差別，開心離蓋，修照俱心、除闇昧心，修無量定，是名修定若習若修若多所作能令證得殊勝智見。	It is said that there is a person who is good at receiving, contemplating, practicing, and understanding in the light. If there is no difference between day and night, if there is no difference between before and after, if there is no difference between below and above, then he will be happy and free from the lid. Cultivating the enlightened mind, eliminating the dark and ignorant mind, and cultivating immeasurable concentration. This is called cultivating concentration. If you practice it, if you practice it, if you do it more, you can achieve extraordinary wisdom and views.
云何修定，若習若修若多所作，能令證得勝分別慧？	How can we cultivate concentration, practice it, practice it a lot, and achieve victory in the wisdom of discrimination?
謂有苾芻，善知受生、善知受住、善知受滅盡沒，於此住念非不住念，及善知想、善知尋，於此住念非不住念，是名修定若習若修若多所作能令證得勝分別慧。	It is said that there is a good knowledge, a good knowledge is born, a good knowledge is sustained, and a good knowledge is annihilated. The abiding mindfulness of this is not a non-stop thought. If you do it more, you can achieve victory and discerning wisdom.
云何修定，若習若修若多所作，能令證得諸漏永盡？	How can you cultivate concentration, practice it, practice it, and do it a lot, so that you can achieve the permanent elimination of all outflows?
謂有苾芻，於五取蘊數數隨觀生滅而住，謂此是色、此是色集、此是色滅，此是受想行識、此是受想行識集、此是受想行識滅，是名修定若習若修若多所作能令證得諸漏永盡。」	It is said that there is a squid, which abides in the five aggregates of grasping as they contemplate the arising and passing away. It is said that this is color, this is the set of colors, this is the cessation of color, this is the feeling, thought, and consciousness, this is the set of feeling, thought, and consciousness, and this is The cessation of feelings, thoughts, thoughts, and consciousness is called the cultivation of samadhi. If you practice it and do it more, you can realize that all outflows will be eliminated forever. "
爾時世尊為攝前義而說頌言：	At that time, the World-Honored One spoke this hymn for the sake of prelude:
「斷欲想憂惱，　　離惛沈惡作，	"Abandon desires, thoughts, worries, and evil deeds.
得清淨捨念，　　法尋伺前行。	With pure thoughts and equanimity, we can move forward in pursuit of the Dharma.
現法樂為初，　　次勝知見慧，	The joy of the present Dharma is the first, and the second is knowledge and wisdom.
破無明等漏，　　後證解脫果。」	Destroy ignorance and other outflows, and then realize the fruit of liberation. "
即於自身者，謂身亦名身、根亦名身、五色根亦名身、四大種所造聚亦名身。	That is to say, the body itself is also called the body, the roots are also called the body, the five color roots are also called the body, and the accumulation created by the four major types is also called the body.
今此義中意說四大種所造聚名身。	Now this meaning refers to the gathering of the name and body created by the four major types.
離生喜樂者，謂初靜慮所有喜樂平等受受所攝，身輕安心輕安，是名喜樂。	The joy of being separated from one's own life means that all the joys of the initial meditation are equally affected by the feelings, and the body is light and peaceful. This is called joy.
如是喜樂，從離欲惡不善法起等起、生等生、聚集出現，故名離生喜樂。	Such joy arises, arises, and gathers from the evil and unwholesome dharmas of freedom from desire, so it is called the joy of freedom from birth.
滋潤遍滋潤、充滿遍充滿、適悅遍適悅者，謂即於自四大種所造聚身，離生喜樂起等起、生等生、聚集出現。	To be moistened all over, to be filled all over, to be joyful and joyful all over, is to say that in the body created from the four major kinds of things, happiness arises, arises, and gathers together.
滋潤遍滋潤是一義，充滿遍充滿是一義，適悅遍適悅是一義，由下中上長養差別。	Moisturizing all over is one meaning, filling all over is one meaning, being pleasant all over is one meaning, nourishing the difference from bottom to middle and up.
譬如農夫，初以少水溉灌畦壠，爾時畦壠滋潤遍滋潤。	For example, a farmer irrigates his fields with little water at first, but then his fields are moistened with moisture.
次以中水溉灌畦壠，爾時畦壠充滿遍充滿。	The next time I irrigated the ridge with medium water, then the ridge was filled to the brim.
後以多水溉灌畦壠，爾時畦壠適悅遍適悅。	Later, more water was used to irrigate the fields, and then the fields were happy and happy.
苾芻亦爾，初以下品離生喜樂，長養大種所造聚身，爾時自身滋潤遍滋潤。	The grass and the cud are also like this. At the beginning, the lower quality is the joy of separation, and the body created by growing and cultivating the big seeds is nourished and moistened all over.
次以中品離生喜樂，長養大種所造聚身，爾時自身充滿遍充滿。	Next, with the joy of rebirth in the middle grade, the body created by growing and cultivating a large seed will be filled with itself.
後以上品離生喜樂，長養大種所造聚身，爾時自身適悅遍適悅離生喜樂。	Afterwards, after attaining the above-mentioned qualities of the joy of rebirth, and cultivating the great seeds of the body created, then one's own body will be filled with joy and joy of rebirth.
於自身中無有少分而不充滿者，謂從足至頂，離生喜樂作長養事無不充滿。	There is nothing in oneself that is not full, that is to say, from the feet to the top, it is full of happiness, growth and nourishment.
是名修定者，云何為定？	This is a person who practices concentration. What is concentration?
謂即於自身離生喜樂滋潤遍滋潤、充滿遍充滿、適悅遍適悅故，心住等住近住安住、不散不亂攝止等持心一境性，總名為定。	It is said that the joy of being separated from oneself is nourishing, filling and filling, and it is pleasant and pleasant. Therefore, the mind is abiding, staying near, dwelling, calm, non-dispersed, non-distracted, etc., and maintains the one-pointed nature of the mind. This is generally called concentration.
云何為修？	What is cultivation?
謂於此定，若修若習、恒作常作加行不捨，總名為修。	It is said that this concentration, if it is cultivated and practiced, if it is practiced and practiced constantly, it is called cultivation.
若習若修若多所作者，顯於此定能得自在。	If you practice it, if you practice it, if you have written it many times, you will be able to feel at ease with it.
能令證得現法樂住者，謂於此定若習若修若多所作，於現法中證得樂住，可愛可樂、可欣可意，無所悕望、無所思慕、寂靜安隱，故名樂住。	The one who can achieve the joyful abiding of the present Dharma is that if you practice this concentration, if you practice it, if you do it a lot, you can realize the happy abiding in the present Dharma, which is lovely, pleasant, joyful, without despair, without longing, and quiet and peaceful. Hence the name Lezhu.
於此樂住得獲成就、親近觸證，故名證得。	By living in this happiness, you can achieve success and get close to it, so it is called attainment.
復次初靜慮所攝離生喜樂俱行心一境性，說名為定。	Again, for the first time, meditating on the single-pointed nature of the mind that has captured the joy and joy of being free from birth, it is called concentration.
即於此定若修若習、恒作常作加行不捨，說名為修。	That is to say, if this concentration is cultivated and practiced, if it is practiced and practiced constantly, it is called cultivation.
若習若修若多所作，顯彼自在。	If you practice it, if you practice it, if you do it a lot, you will show your ease.
能令證得現法樂住，義如前說。	Being able to realize the present Dharma and live happily is as mentioned before.
於光明想善攝受等者，云何光明定加行、修何加行入光明定？	For those who want to be good at absorbing light and so on, how can they practice the light concentration and practice it and enter the light concentration?
謂於此定初修業者，先應善取淨月輪相、或復善取淨日輪相、或復善取藥物末尼諸天宮殿星宿光明、或復善取燈燭光明、或復善取焚燒城邑川土光明、或復善取焚燒山澤曠野光明，或復善取焚燒十擔、或二十擔、或三十擔、或四十擔、或五十擔、或百擔、或千擔、或百千擔、或無量百擔、或無量千擔、或無量百千擔薪火光明。	It is said that those who are beginning to practice this concentration should first be good at taking the pure moon wheel, or be good at taking the pure sun wheel, or be good at taking medicine, the moon, palaces, stars, and stars, or be good at taking the light of lamps and candles, or be good at it. Take the light that burns the cities and rivers, or the light of the mountains and wilderness, or the light of the mountains and wilderness, or the light of the mountains and the wilderness, or the light of the mountains and the wilderness, or the light of the mountains and the wilderness, or the light of the mountains and the wilderness, or the light of the mountains and the wilderness, or the light of the mountains and the wilderness. Or thousands of loads, or hundreds of thousands of loads, or countless hundreds of loads, or countless hundreds of thousands of loads, or countless hundreds of thousands of loads of firelight.
此火光明，熾盛極熾盛、洞然遍洞然。	This fire is bright, extremely blazing, and full of holes.
隨取一種光明相已，審諦思惟解了觀察勝解堅住而分別之。	Just pick up a kind of light, examine, think, understand, observe, understand, stand firm and distinguish.
彼於爾時若心散亂馳流餘境，不能一趣不能守念令住一緣，思惟所取諸光明相，齊此未名光明定加行，亦未名入光明定。	At that time, if the mind is scattered and wandering around the rest of the world, unable to stay in one place, unable to stay in one place, and thinking about all the luminous phenomena, it is not called the practice of luminous concentration, nor is it called entering luminous concentration.
彼若爾時攝錄自心，令不散亂馳流餘境，能令一趣住念一緣，思惟如是諸光明相。	If he can record his own mind at that moment, it will not be scattered and wander around the rest of the world, and he will be able to keep one mind on one condition and think about such luminous phenomena.
如是思惟，發勤精進乃至勵意不息，是名光明定加行，亦名入光明定。	Thinking like this, working diligently and diligently to the point of continuous motivation, this is called the practice of light concentration, and it is also called entering the light concentration.
彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，思惟如是諸光明相，齊此名為已入光明定，而未名為光明定想。	Having been born in this path, he has practiced a lot, so he makes his mind abide, abide, stay close, abide peacefully, hold on to the same goal, without duality, without retreat, and think about such luminous appearances. This is called having entered the luminous concentration, but it is not named. Set your sights on light.
云何名為光明定想？	Why is it called bright meditation?
謂即依止前光明定，思惟如前諸光明相諸想等想、解了取像已想當想，名光明定想。	That is to say, rely on the previous light concentration, think about the previous bright images, and other thoughts, understand the thought of taking the image, and think about it, which is called bright concentration.
此光明定想，名光明想。	This bright thought is called bright thought.
於光明想善攝受者，謂於此想恭敬攝受、慇懃攝受、尊重攝受。	Those who want to receive the light well are said to want to receive it respectfully, diligently, and respectfully.
思惟彼因、彼門、彼理、彼方便、彼行相，故名善攝受。	Thinking about that cause, that door, that principle, that expedient, that behavior, that’s why it’s called good acceptance.
善思惟者，謂數數起光明想已，數數思惟光明相想。	A person who is good at thinking means that he has countless bright thoughts and thinks about bright thoughts several times.
善修習者，謂於此想數習數修數多所作，故名善修習。	A person who is good at practice is said to think, practice, practice, and do more, so he is called good at practice.
善通達者，謂於此想等了審了等審觀察，故名善通達。	A person who is good at understanding means that he has waited for this thought to be examined, examined and observed, so he is called good at understanding.
若晝若夜無有差別者，謂如晝分審諦思惟解了觀察勝解堅住分別如前諸光明相，夜分亦爾。	If there is no difference between day and night, it can be said that it is like the day is divided, one examines, contemplates, understands, observes, understands, understands, and persists in distinguishing the bright signs as before, and the night is also divided.
如於夜分審諦思惟解了觀察勝解堅住分別如前諸光明相，晝分亦爾。	Just like in the night, you can examine the truth, think about it, understand it, observe, gain understanding, and stand firm in distinguishing the bright signs as before, so it is in the daytime.
故名若晝若夜無有差別。	Therefore, there is no difference between day and night.
若前若後無有差別者，謂如對面審諦思惟解了觀察勝解堅住分別如前諸光明相，背面亦爾。	If there is no difference between the front and the back, it can be said that it is like examining, contemplating, and understanding the opposite side, observing, winning, understanding, and holding firmly to distinguish between the bright appearances in the front, and the same is true in the back.
如於背面，對面亦爾。	As it is on the back, so it is on the opposite side.
復次如於前時審諦思惟解了觀察勝解堅住分別如前諸光明相，今時亦爾。	Again, just as before, I examined the truth, thought about it, understood it, observed it, understood it, and stood firm in distinguishing the various luminous signs. It is the same now.
如於今時，前時亦爾。	As it is now, so it was in the past.
故名若前若後無有差別。	Therefore, there is no difference between the name before and after.
若下若上無有差別者，謂如於下方審諦思惟解了觀察勝解堅住分別如前諸光明相，於上方亦爾。	If there is no difference between what is below and what is above, then it is said that it is the same as the one below who examines, contemplates, understands, observes, understands, understands, and persists in distinguishing the bright phases as before, and the same is true above.
如於上方，於下方亦爾。	As it is above, so it is below.
故名若下若上無有差別。	Therefore, there is no difference if the name is lower or higher.
開心者，謂發起光明照了鮮淨俱行之心。	To be happy means that the light has illuminated the fresh and pure mind.
離蓋者，謂遠離惛沈睡眠纏蓋心。	To be away from the covering means to stay away from the mind that is entangled in the darkness of sleep.
用明了脩照俱心者，謂修習光明照了鮮淨俱行之心。	The use of clear practice to illuminate the mind means that the light of practice illuminates the fresh and pure mind.
除闇昧心者，謂此心中不起闇昧相，唯起光明相，如燈燭光照了除闇。	Eliminating darkness from the mind means that there is no darkness in the mind, only light appears, like a lamp or candle that illuminates and eliminates darkness.
脩無量定者，謂修無量光明相定，是名修。	Those who cultivate immeasurable concentration are said to cultivate immeasurable light-phase concentration, which is called cultivation.
定者。	The determined one.
云何為定？	Why is it determined?
謂即於光明審諦思惟解了觀察勝解堅住分別所起心住等住，乃至心一境性，總名為定。	It is said that the mind, abiding, waiting, and abiding arising from the enlightenment, contemplation, understanding, observation, victory, understanding, firmness, and discrimination, and even the one-state nature of the mind, are collectively called concentration.
云何為修？	What is cultivation?
謂於此定，若修若習恒作常作加行不捨，總名為修。	It is said that this concentration, if it is cultivated, if it is practiced and practiced constantly and continuously, it is called cultivation.
若習若修若多所作者，顯於此定能得自在。	If you practice it, if you practice it, if you have written it many times, you will be able to feel at ease with it.
能令證得殊勝智見者，云何名為殊勝智見？	What is the name of a person who can achieve extraordinary wisdom and vision?
謂於此定，若習若修若多所作至圓滿位，於舊眼邊發起色界大種所造清淨天眼，依此天眼生淨眼識，依此眼識能遍觀察前後左右上下諸色。	It is said that this concentration, if you practice it, if you practice it, if you do it often, will reach the perfect position, the pure heavenly eye created by the great seed of the form realm will be activated in the old eye. According to this heavenly eye, pure eye consciousness will be born. According to this eye consciousness, you can observe all the colors in the front, back, left, right, up and down.
如如色界大種所造清淨天眼舊眼邊起，如是如是生淨眼識，依此眼識領受觀察彼彼諸色，是名此中殊勝智見。	Just as the pure celestial eye created by the great seed of the form realm arises from the old eye, so the pure eye consciousness arises, and according to the eye consciousness, one receives and observes the various forms, this is called the supreme wisdom and view in this.
有作是說，由意淨故勝解觀見，即人肉眼變成天眼，名勝智見。	Some scholars say that due to the pure mind, the ultimate insight is seen, that is, the human eye becomes the celestial eye, which is called the ultimate wisdom.
今此義中即前所說清淨眼識相應勝慧，說名為智亦名為見，謂天眼識相應勝慧，領受觀察彼彼諸色，是名此中殊勝智見。	Now, in this meaning, it is said before that the pure eye consciousness corresponds to the supreme wisdom. It is called wisdom and is also called seeing. It is said that the heavenly eye consciousness corresponds to the supreme wisdom. It is called the supreme wisdom and view to receive and observe the various colors.
彼於此定，若習若修若多所作，能令證得殊勝智見。	This concentration, if practiced, practiced and practiced frequently, can lead to the realization of extraordinary wisdom.
得獲成就親近觸證殊勝智見，故名證得。	To achieve success, to get close and touch upon the extraordinary wisdom and view, hence the name attainment.
復次光明想俱行心一境性，說名為定。	Again and again, the bright thoughts are all in one state of mind, which is called concentration.
即於此定，若修若習恒作常作加行不捨，說名為修。	That is to say, if you cultivate this concentration, if you practice it, do it regularly and do it without giving up, it is called cultivation.
若習若修若多所作，顯彼自在。	If you practice it, if you practice it, if you do it a lot, you will show your ease.
能令證得殊勝智見，義如前說。	It can lead to the realization of extraordinary wisdom and insights, as mentioned before.
善知受生、善知受住、善知受滅盡沒者，謂審觀受生、審觀受住、審觀受滅盡沒於此。	The good knowledge is born, the good knowledge is sustained, and the good knowledge is annihilated. It is said that contemplation is born, contemplation is sustained, and contemplation is annihilated.
住念非不住念者，謂審觀受生時具念正知，審觀受住時具念正知，審觀受滅盡沒時具念正知。	To be mindful is not to be constantly mindful, that is, to have the clear understanding of mindfulness when contemplating the birth of feelings, to have the clear understanding of mindfulness when contemplating the feelings to persist, and to have the clear understanding of mindfulness when contemplating the cessation of feeling.
及善想善知尋者，謂審觀想尋生、審觀想尋住、審觀想尋滅盡沒於此。	As for those who are good at thinking and knowing well, they say that they want to seek rebirth, they want to find abiding, and they want to find annihilation.
住念非不住念者，謂審觀想尋生時具念正知，審觀想尋住時具念正知，審觀想尋滅盡沒時具念正知，是名脩。	To be mindful is not to be constantly mindful. It means to have the clear understanding of mindfulness when looking for rebirth, to have the clear understanding of mindfulness when looking for abiding, and to have clear awareness of mindfulness when looking for cessation. This is called cultivation.
定者，云何為定？	What does it mean to be determined?
謂彼爾時作如是念：	When you say that, think like this:
「我於諸法應正思惟，不起不善法、起諸善法，不起無記法、起有記法，令不善法不久住、令諸善法得久住，令無記法不久住、令有記法得久住。」	I should think correctly about all dharmas. I will not give up unwholesome dharmas and give rise to virtuous dharmas. I will not give up unrecorded dharmas and give rise to remembered dharmas. I will make sure that unwholesome dharmas will not last long and that good dharmas will not last long. I will make sure that unremembrance dharmas will not last long. Make the memory last for a long time.
彼於爾時亦觀察心、亦觀察心所法。	At that time, he also observed the mind and the phenomena of the mind.
彼觀察心心所法時，所起心住等住乃至心一境性，總名為定。	When he observes the dharmas of his mind, the abiding and abiding of his mind and even the one-pointed nature of his mind are collectively called concentration.
云何為脩？	What is cultivation?
謂於此定，若脩若習恒作常作加行不捨，總名為脩。	It is said that this concentration, if it is cultivated, if it is practiced and practiced constantly and continuously, it is called cultivation.
若習若脩若多所作者，謂於此定能得自在。	If you practice it, if you practice it, if you have written it many times, you will definitely be able to feel at ease with it.
能令證得勝分別慧者，謂於此定，若習若脩若多所作，能令一切不善慧、非理所引慧、所有不善障礙定慧，皆悉破壞、捨置不起，此相違慧生長堅住。	What can lead to the realization of victory in the wisdom of discrimination is called this concentration. If you practice it, practice it, and do it too much, it can destroy all unwholesome wisdom, wisdom caused by irrational reasons, and all unwholesome obstacles to concentration and wisdom, and cannot be abandoned. This is contrary to the growth of wisdom. Hold on.
由此故說，能令證得勝分別慧。	This is why it is said that it can lead to the realization of victory in the wisdom of discrimination.
即於此慧，得獲成就、親近觸證，故名證得。	That is to say, this wisdom is achieved, close and touched, so it is called attainment.
復次審觀受想尋俱行心一境性，說名為定。	Again, observing the one-situation nature of the mind, including feeling, thinking, and searching, it is called concentration.
即於此定，若脩若習恒作常作加行不捨，說名為脩。	That is to say, if you cultivate this concentration, if you practice it, do it regularly and do it without giving up, it is called cultivation.
若習若脩若多所作，顯彼自在。	If you practice it, if you practice it, if you do it a lot, you will show your ease.
能令證得勝分別慧，義如前說。	It can lead to the realization of victorious discriminating wisdom, as mentioned before.
於五取蘊數數隨觀生滅而住等者，謂如實知色生及變壞、如實知受想行識生及變壞，是名脩。	When the five clinging aggregates are numbered and abided by contemplation of birth and death, it is said that we know the arising and deterioration of form as it really is, and we know the arising and deterioration of feeling, thought, action, consciousness as it really is. This is called cultivation.
定者，云何為定？	If you are determined, what is it?
謂於五取蘊數數隨觀生滅而住，所起心住等住乃至心一境性，總名為定。	It is said that the five clinging aggregates are numbered and abided by the contemplation of birth and death, and the abiding and abiding of the mind and even the one-state nature of the mind are collectively called concentration.
云何為脩？	What is cultivation?
謂於此定，若脩若習恒作常作加行不捨，總名為脩。	It is said that this concentration, if it is cultivated, if it is practiced and practiced constantly and continuously, it is called cultivation.
若習若脩若多所作者，顯於此定能得自在。	If you practice it, if you practice it, if you have written it many times, you will be able to feel at ease with it.
能令證得諸漏永盡者，漏謂三漏，即欲漏、有漏、無明漏。	Those who can realize the permanent elimination of all outflows are called three outflows, namely, the outflow of desire, the outflow of existence, and the outflow of ignorance.
彼於此定，若習若脩若多所作，能令三漏盡等盡遍盡究竟盡，故名諸漏永盡。	This concentration, if practiced, practiced, and practiced frequently, can cause the three outflows to be completely eliminated, and finally be eliminated, so it is called the permanent elimination of all outflows.
於此永盡，得獲成就、親近觸證，故名證得。	Here forever, you will achieve success, get close and touch it, so it is called attainment.
復次第四靜慮所攝清淨捨念俱行趣阿羅漢無間道所攝心一境性，說名為定。	In the fourth step, the pure and equanimous thoughts captured by meditation are all in one state of mind captured by the Arahant's Infernal Path, which is called concentration.
即於此定，若脩若習恒作常作加行不捨，說名為脩。	That is to say, if you cultivate this concentration, if you practice it, do it regularly and do it without giving up, it is called cultivation.
若習若脩若多所作，顯彼自在。	If you practice it, if you practice it, if you do it a lot, you will show your ease.
能令證得諸漏永盡，義如前說。	It can lead to the realization that all outflows will be eliminated forever, and the meaning is as mentioned before.

15 – 覺支品第十五之一 seven awakening factors 7sb☀️

覺支品第十五之一	The Fifteenth Enlightenment Branch Part 1
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
時有苾芻來詣佛所，到已頂禮世尊雙足，却住一面而白佛言：	At that time, Bichu came to visit the Buddha. When he arrived, he had already bowed to the feet of the World Honored One, but he stood aside and said to the Buddha:
「世尊嘗說覺支。	"The World-Honored One once spoke of the factors of enlightenment.
覺支此言何義？」	What is the meaning of this statement? "
世尊告曰：	The World Honored One said:
「此覺支言，顯七覺支。	"This branch of enlightenment shows the seven factors of enlightenment.
何等為七？	What is seven?
謂念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、捨覺支。	It is called the enlightenment branch of mindfulness, the awakening branch of dharmas, the awakening branch of energy, the awakening branch of joy, the awakening branch of tranquility, the awakening branch of concentration, and the awakening branch of equanimity.
如是覺支，漸次而起、漸次而得，脩令圓滿。」	In this way, the enlightenment factor arises gradually and is obtained gradually, and the practice is completed. "
時彼苾芻復白佛言：	At that time, Bicuo again spoke to the Buddha and said:
「云何覺支漸次而起、漸次而得，脩令圓滿？」	How come the factors of enlightenment gradually arise and are gradually obtained, and the practice is completed?
佛告苾芻：	The Buddha told Bi Cu:
「若有於身住循身觀，安住正念、遠離愚癡，爾時便起念覺支。	"If you dwell in the body and observe the body, stay mindful and stay away from ignorance, then the enlightenment factor of mindfulness will arise.
得念覺支，脩令圓滿。	Obtain the enlightenment factor of mindfulness and practice it to perfection.
彼由此念，於法簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，爾時便起擇法覺支。	With this thought in mind, he selects the Dharma in a simple way, selects it in a very simple way, contemplates it thoroughly, observes it thoroughly, and observes its truth.
得擇法覺支，脩令圓滿。	Obtain the Dharma Enlightenment Factor and practice it to perfection.
彼由擇法發勤精進，心不下劣，爾時便起精進覺支。	When he chooses the Dharma and works diligently, his mind will not be inferior to anything inferior, then the enlightenment factor of energy arises.
得精進覺支，脩令圓滿。	Obtain the enlightenment factor of energy and practice it to perfection.
彼由精進發生勝喜，遠離愛味，爾時便起喜覺支。	When vigor and joy arise out of effort and are far away from the taste of love, then the joy enlightenment factor arises.
得喜覺支，脩令圓滿。	The joyful awakening factor is obtained, and the practice is completed.
彼由此喜身心輕安，遠離麁重，爾時便起輕安覺支。	He enjoys the tranquility of his body and mind and is free from all the heaviness, and then he develops the enlightenment factor of tranquility.
得輕安覺支，脩令圓滿。	The enlightenment factor of lightness and tranquility is obtained, and the practice is completed.
彼由輕安便受快樂，樂故心定，爾時便起定覺支。	He will feel happiness due to being at ease, and his mind will be calm due to happiness, and then he will have the enlightenment factor of concentration.
得定覺支，脩令圓滿。	Obtain the branch of concentration and enlightenment, and practice it to perfection.
彼由心定能滅貪憂，住增上捨，爾時便起捨覺支。	With the concentration of his mind, he can eliminate greed and worry and increase his equanimity. At that time, he will develop the enlightenment factor of equanimity.
得捨覺支，脩令圓滿。	Obtain the enlightenment factor of equanimity and practice it to perfection.
於受、心、法住循受心法觀，廣說亦爾。	Regarding feeling, mind, and Dharma, follow the Dharma view of the mind of feeling, which can be widely explained.
如是覺支，漸次而起、漸次而得，脩令圓滿。」	In this way, the enlightenment factor arises gradually and is obtained gradually, and the practice is completed. "

15.1 - Rememberfulness 1🐘

云何念覺支？	Why think about the enlightenment factor?
謂世尊說：	He said to the World-Honored One:
若聖弟子，於此內身住循身觀，若具正勤正知正念，除世貪憂。	If a disciple of the Holy Spirit abides in the body and observes the body, if he possesses correct diligence and correct mindfulness, he will get rid of worldly greed and worries.
於彼外身住循身觀，若具正勤正知正念，除世貪憂。	If you dwell in the external body and observe the body, if you have correct diligence, correct understanding and mindfulness, you will get rid of worldly greed and worry.
於內外身住循身觀，若具正勤正知正念，除世貪憂。	If you dwell in the inner and outer body and observe the body, if you have correct diligence, correct understanding and mindfulness, you can get rid of worldly greed and worries.
於內外俱受、心、法三，廣說亦爾。	There are three kinds of feelings, mind, and dharmas, both internal and external, and they can be widely explained.
脩習如是四念住時，所有無漏作意相應諸念隨念、專念憶念、不忘不失、不遺不漏、不失法性、心明記性，總名為念，亦名念根、亦名念力、亦名念覺支、亦名正念，是聖出世無漏無取道隨行道俱有道隨轉，能正盡苦、作苦邊際。	When cultivating these four kinds of mindfulness, all the thoughts should be followed without any omissions, and the thoughts should be remembered with concentration, without forgetting or missing, without omitting or omitting, without losing the nature of dharma, and with the mind's clear and memorizing nature. This is collectively called mindfulness, also known as mindfulness. The root of mindfulness, also known as the power of mindfulness, the enlightenment factor of mindfulness, and the mindfulness of mindfulness, are the saints who are born without leakage and have no access to the path. They follow the path and follow the path. They can eliminate suffering and eliminate the edge of suffering.
諸有學者如所見諸行思惟觀察令至究竟，於諸行中深見過患、於永涅槃深見功德。	All scholars who have seen the various actions, contemplate and observe them to the end, can deeply see the dangers in all actions, and deeply see the merits and virtues in eternal nirvana.
若阿羅漢，如解脫心，思惟觀察令至究竟，所有無漏作意相應諸念隨念乃至心明記性，是名念覺支。	If an Arhat, like a liberated mind, contemplates and observes to the end, all thoughts will be followed without leakage, and all thoughts will be followed and even the mind will be clear and remembered, this is called the enlightenment factor of mindfulness.

15.2 - Dharma investigation 2💭🕵️

云何擇法覺支？	Why choose the Dharma Enlightenment Factor?
謂世尊說：	He said to the World-Honored One:
若聖弟子能如實知善不善法、有罪無罪法、應脩不應脩法、下劣勝妙法、黑白法、有敵對法、緣生法。	If a noble disciple can truly know the good and unwholesome dharma, the guilty and innocent dharma, the dharma that should be practiced and should not be practiced, the inferior and wonderful dharma, the black and white dharma, the hostile dharma, and the conditioned dharma.
能如實知善不善法者，云何善法？	If one can know the good and unwholesome Dharma as it really is, what kind of Dharma can be said to be good?
謂善身語業、善心心所法、善心不相應行及擇滅，是名善法。	It refers to the actions of good body and speech, the actions of good mind and heart, the actions that are not corresponding to the good mind, and the choice to destroy them. This is called wholesome Dharma.
云何不善法？	Why not be kind to the Dharma?
謂不善身語業、不善心心所法、不善心不相應行，是名不善法。	It refers to unwholesome physical and verbal actions, unwholesome mental actions, and unwholesome mental actions that do not correspond to them. This is called unwholesome dharma.
彼於如是善不善法，以如實正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知善不善法。	With regard to such wholesome and unwholesome dharmas, he can simply select them with true wisdom, make a very simple selection, search them all over, observe them all over, and observe them thoroughly. This is called being able to know the good and unwholesome dharmas as they really are.
能如實知有罪無罪法者，云何有罪法？	If you can truthfully know the law of guilt and innocence, how can you understand the law of guilt?
謂三惡行、三不善根、十不善業道，是名有罪法。	It is called three evil deeds, three unwholesome roots, and ten unwholesome karma. This is called sinful law.
云何無罪法？	Why is there no crime?
謂三妙行、三善根、十善業道，是名無罪法。	It is called the Three Wonderful Conducts, the Three Good Roots, and the Ten Good Deeds. This is called the sinless Dharma.
彼於如是有罪無罪法，以如實正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知有罪無罪法。	With regard to such a law of guilt and innocence, he can simply choose, make a very simple choice, think about it thoroughly, observe it carefully, and carefully observe it with true wisdom and wisdom. This is called being able to know the law of guilt and innocence as it really is.
能如實知應脩不應脩法者，云何應脩法？	If you can truthfully know whether you should practice Dharma or not, why should you practice Dharma?
謂三妙行、三善根、十善業道、親近善士、聽聞正法、如理作意、法隨法行、恭敬聽聞、密護根門、飲食知量、初夜後夜曾不睡眠勤脩諸善，是名應脩法。	It refers to the three wonderful conducts, the three roots of good deeds, the ten good karma paths, getting close to good people, listening to the righteous Dharma, doing your mind properly, practicing the Dharma in accordance with the Dharma, listening respectfully, protecting the root gate closely, knowing the amount of food and drink, and practicing diligently without sleeping the first night and the last night. All good deeds are called the Dharma that should be practiced.
復次四念住、四正勝、四神足、五根、五力、七等覺支、八支聖道、四正行、四法迹、奢摩他、毘鉢舍那，亦名應脩法。	Furthermore, the four principles of mindfulness, the four righteous victory, the four divine feet, the five faculties, the five powers, the seven factors of enlightenment, the eight-branch noble path, the four righteous conduct, the four traces of dharma, samatha, and vipassana are also called the dharma that should be practiced.
云何不應脩法？	Why shouldn't we practice law?
謂三惡行、三不善根、十不善業道、親近不善士、聽聞不正法、不如理作意、行非法行、不恭敬聽、不恭敬問、不密護根門、飲食不知量、初夜後夜常習睡眠不勤脩善，是名不應脩法。	It refers to the three evil deeds, the three unwholesome roots, the ten unwholesome karma, being close to unwholesome people, listening to unrighteous Dharma, acting unreasonably, doing illegal actions, disrespectful listening, disrespectful asking, not keeping the root door secret, not eating enough, and the first night If you often sleep late at night and do not practice good deeds diligently, this is called not practicing the Dharma.
彼於如是應脩不應脩法，以如實正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知應脩不應脩法。	As for the Dharma that should be practiced and should not be practiced in this way, he should make a simple selection, a very simple selection, a thorough reflection, a thorough observation, and a careful and careful observation with true wisdom and true wisdom. This is called being able to know truthfully what Dharma should be practiced and should not be practiced.
能如實知下劣勝妙法者，云何下劣法，謂不善法及有覆無記，是名下劣法。	Those who can truthfully know the superior and wonderful Dharma, what kind of bad Dharma should they say? It is called unwholesome Dharma and the presence and absence of memory. This is the name of the bad Dharma.
云何勝妙法？	How can it be better than the wonderful method?
謂諸善法及無覆無記，是名勝妙法。	It is said that all good Dharma and its incomparable qualities are unparalleled and unmemorable. This is the most famous and wonderful Dharma.
彼於如是下劣勝妙法，以如實正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知下劣勝妙法。	For such a superior and wonderful Dharma, he can simply select it with correct wisdom, select it in a very simple way, think about it thoroughly, observe it carefully, and observe it thoroughly. This is called being able to know the superior and wonderful Dharma as it really is.
能如實知黑白法者，云何黑白法？	If you can know the black and white Dharma as it really is, how can you understand the black and white Dharma?
謂不善法名黑、善法名白，有罪法名黑、無罪法名白，不應脩法名黑、應脩法名白，下劣法名黑、勝妙法名白，是名黑白法。	It is said that the name of unwholesome Dharma is black, the name of good Dharma is white, the name of sinful Dharma is black, the name of innocent Dharma is white, the name of Dharma that should not be practiced is black, the name of Dharma that should be practiced is white, the name of inferior Dharma is black, and the name of superior and wonderful Dharma is white, this is called black and white Dharma.
彼於如是黑白法，以如實正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知黑白法。	He can understand the black and white Dharma as it really is by simply selecting it, making a very simple selection, searching it over, pondering it over it, observing it, and observing it thoroughly. This is called being able to know the black and white Dharma as it really is.
能如實知有敵對法者，云何有敵對法？	If one can know truthfully that there is a hostile Dharma, how can one say that there is a hostile Dharma?
謂貪無貪互相敵對、瞋無瞋互相敵對、癡無癡互相敵對，是名有敵對法。	It is said that greed and non-greed are against each other, hatred and non-hatred are against each other, delusion and delusion are against each other. This is called the existence of hostile dharma.
彼於如是有敵對法，以如實正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知有敵對法。	If there is such a hostile dharma, he should simply select it, make a very simple selection, think it over, observe it carefully, and observe it carefully with correct wisdom as it really is.
能如實知緣生法者，云何緣生法？	For those who can truly understand the dharma arising from conditions, how can they understand the dharma arising from conditions?
謂緣起法及緣已生法，總名緣生法。	It is called the method of dependent origination and the method of dependent origination. It is generally called the method of dependent origination.
彼於如是緣生法，以如實正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知緣生法。	For such a dharma that arises from conditions, he can simply select it, make a very simple selection, think it over, observe it carefully, and observe it carefully with correct wisdom as it really is. This is called being able to know the dharma that arises from condition as it really is.
彼如實知善不善法，廣說乃至緣生法時，所有無漏作意相應，於法簡擇、極簡擇、最極簡擇、解了等了近了、機黠通達、審察聰叡、覺明慧行、毘鉢舍那，總名為慧，亦名慧根、亦名慧力、亦名擇法覺支、亦名正見，是聖出世無漏無取道隨行道俱有道隨轉，能正盡苦、作苦邊際。	He knows the wholesome and unwholesome dharmas as they really are, and when he expounds the dharma extensively and even the conditioned dharma, he responds with all his thoughts without any omissions, he is very close to the dharma, he chooses the dharma in the simplest way, the most simple way, the most simple way, and the solution is near, he is shrewd and understanding, and he is perceptive and wise. , Enlightenment, Wisdom, and Vipasana are collectively called Wisdom, also called the Root of Wisdom, also called the Power of Wisdom, also called the Enlightenment Factor of Choosing Dharma, and also called Right View. This sage is born without any faults, has no path, follows the path, and follows the path. , can eliminate suffering and avoid the edge of suffering.
諸有學者如所見諸行，思惟觀察令至究竟，於諸行中深見過患，於永涅槃深見功德。	All scholars, as they see the various actions, contemplate and observe them to the end, they will deeply see the dangers in all the actions, and deeply see the merits and virtues in eternal nirvana.
若阿羅漢、如解脫心，思惟觀察令至究竟，所有無漏作意相應，於法簡擇乃至毘鉢舍那，是名擇法覺支。	If an Arahant, with a liberated mind, contemplates and observes to the end, and all the thoughts without leakage correspond to the simple selection of Dharma and even Vipassana, this is called the enlightenment factor of Dharma selection.

15.3 - Vigor 3🏹

云何精進覺支？	How can I develop the enlightenment factor?
謂世尊說：	He said to the World-Honored One:
若聖弟子，為令已生惡不善法斷故，起欲發勤精進策心持心。	If a noble disciple, in order to put an end to the evil and unwholesome dharma that has arisen, he should arouse the desire to work hard and uphold his mind.
為令未生惡不善法不生故，起欲發勤精進策心持心。	In order to prevent evil and unwholesome dharma from arising before they arise, arouse the desire to be diligent and diligent and uphold the mind.
為令未生善法生故，起欲發勤精進策心持心。	In order to make the good dharma that has not yet arisen arise, arouse the desire to be diligent and diligent, and maintain the mind.
為令已生善法堅住不忘脩滿倍增廣大智作證故，起欲發勤精進策心持心。	In order to make the good dharma that has arisen persist and not forget to practice it and multiply it, to multiply the vast wisdom and bear witness, I arouse the desire to be diligent and diligent, and to maintain my mind.
彼脩如是四正勝時，所有無漏作意相應諸勤精進勇健勢猛熾盛難制勵意不息，總名精進，亦名精進根、亦名精進力、亦名精進覺支、亦名正勤，是聖出世無漏無取道隨行道俱有道隨轉，能正盡苦、作苦邊際。	When he cultivates the Four Right Victories, all his thoughts without leakage correspond to diligence, effort, bravery, vigor, fierceness, and difficulty in controlling the motivation. This is generally called effort, also called the root of effort, also called the force of effort, also called the enlightenment factor of effort, and Named Zhengqin, this sage is born with no faults, no path, follows the path, and has the path to turn around. He can eliminate suffering and avoid the edge of suffering.
諸有學者如所見諸行，思惟觀察令至究竟，於諸行中深見過患，於永涅槃深見功德。	All scholars, as they see the various actions, contemplate and observe them to the end, they will deeply see the dangers in all the actions, and deeply see the merits and virtues in eternal nirvana.
若阿羅漢、如解脫心，思惟觀察令至究竟，所有無漏作意相應諸勤精進乃至勵意不息，是名精進覺支。	If an Arhat, with a liberated mind, contemplates and observes to the end, and all his thoughts without leakage correspond to his diligent efforts and even his continuous efforts, this is called the enlightenment factor of effort.

15.4 - Joy 4😁

云何喜覺支，謂世尊說：	Yunhe is pleased with the enlightenment factor and says to the Blessed One:
大名當知！若聖弟子以如是相隨念諸佛，謂此世尊，是如來、阿羅漢、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。	Know the name! If the noble disciples recite the Buddhas in this way, they call this World Honored One the Tathagata, Arahant, fully enlightened, perfect in understanding and conduct, good at passing away, understander of the world, supreme husband, guide of gods and men, teacher of gods and humans, Buddha, Bhagavan.
彼聖弟子以如是相隨念佛時，貪不纏心、瞋不纏心、癡不纏心，於如來所其心正直。	When that noble disciple recites the Buddha's name together in this way, his mind will not be entangled by greed, hatred, or delusion, and his mind will be upright as the Tathagata.
心正直故，得義威勢、得法威勢，於如來所能引起欣，欣故生喜心，喜故身安，身安故受樂，樂故心定，心定故於不平等諸有情類得住平等，於有惱害諸有情類住無惱害，得預法流。	Because the heart is upright, the power of righteousness and the power of the Dharma can arouse joy in the Tathagata. Joy brings joy to the mind. Joy leads to body peace. Body peace leads to happiness. Happiness leads to a calm mind. The mind is calm, so it can be obtained by unequal sentient beings. Live in equality, live without harm to all sentient beings, and be able to predict the flow of Dharma.
於諸佛所脩隨念故，乃至能證究竟涅槃。	By following the practices of all Buddhas, one can even realize the ultimate nirvana.
復次大名！若聖弟子以如是相隨念正法，謂佛正法，善說、現見、無熱、應時、引導、近觀、智者內證。	Repeat the name! If the holy disciples recite the true Dharma in such a way, it will be called the Buddha's true Dharma, which is good at expounding it, seeing it clearly, without heat, being timely, guiding, observing closely, and being realized internally by the wise.
彼聖弟子以如是相隨念法時，貪不纏心、瞋不纏心、癡不纏心，於正法所其心正直，心正直故得義威勢，得法威勢於正法所能引起欣欣故生喜心，喜故身安，身安故受樂，樂故心定，心定故於不平等諸有情類得住平等，於有惱害諸有情類住無惱害，得預法流。	When that noble disciple recites the Dharma together in this way, his mind will not be entangled by greed, hatred, or delusion. His heart will be upright in the Dharma. His heart will be upright, so he will gain the power of righteousness. When he obtains the power of the Dharma, he will be happy and happy in the Dharma. A joyful mind means that the body is at peace, and the body is at peace so that one can enjoy happiness. Happiness leads to a calm mind. The mind is calm, so that one can live in equality among all unequal sentient beings, and one can live without harm among all sentient beings who are troubled and harmed, and can predict the flow of Dharma.
於正法所脩隨念故，乃至能證究竟涅槃。	By practicing the true Dharma and reciting it, one can even realize the ultimate Nirvana.
復次大名！若聖弟子以如是相隨念僧伽，謂佛弟子具足妙行、質直行、如理行、法隨法行、和敬行、隨法行。	Repeat the name! If a noble disciple follows the Sangha in this way, it is said that the disciple of the Buddha has wonderful conduct, conducts uprightly, conducts according to principles, conducts the Dharma according to the Dharma, conducts harmoniously and respectfully, and conducts the Dharma.
又佛弟子有預流向、有預流果、有一來向、有一來果、有不還向、有不還果、有阿羅漢向、有阿羅漢果，如是總有四雙八隻補特伽羅。	Furthermore, the disciples of the Buddha have a pre-streaming direction, a pre-streaming fruit, a coming direction, a coming fruit, a non-returning direction, a non-returning fruit, an Arahant direction, and an Arahant fruit. In this way, there are always four pairs and eight tegaras.
如是僧伽，戒具足、定具足、慧具足、解脫具足、解脫智見具足，應請、應屈、應恭敬，無上福田世所應供。	Such a Sangha, with sufficient morality, sufficient concentration, sufficient wisdom, sufficient liberation, and sufficient wisdom and view of liberation, should be invited, should be humbled, should be respectful, and should be provided by the unparalleled field of blessings in this world.
彼聖弟子以如是相隨念僧時，貪不纏心、瞋不纏心、癡不纏心，於僧伽所其心正直，心正直故得義威勢、得法威勢，於僧伽所能引起欣，欣故生喜，心喜故身安，身安故受樂，樂故心定，心定故於不平等諸有情類得住平等，於有惱害諸有情類住無惱害，得預法流。	When that noble disciple follows the Sangha in this way, his mind will not be entangled by greed, hatred, or delusion, and his mind will be upright in the Sangha. His upright heart will gain the power of righteousness and the power of the Dharma, which can be aroused in the Sangha. Xin, Xin brings happiness, the heart is happy because the body is at peace, the body is at peace so it feels happy, the mind is calm because of happiness, the mind is calm so that all sentient beings can live in equality despite being unequal, and all sentient beings can live without harm when there are worries and harms. Pre-Flow.
於僧伽所脩隨念故，乃至能證究竟涅槃。	Because of the practice of meditation in the Sangha, one can even realize the ultimate nirvana.
復次大名！若聖弟子以如是相隨念自戒，謂我淨戒不缺、不穿、不雜、不穢、堪受供養、無隱昧、善究竟、善受持、智者稱讚常無譏毀。	Repeat the name! If a noble disciple keeps his own precepts with the following thoughts, he will say that my pure precepts are not missing, not worn, not mixed, not dirty, worthy of offerings, free of ambiguity, ultimately good, good at receiving and upholding, and will always be praised by wise men without ridicule.
彼聖弟子以如是相隨念自戒時，貪不纏心、瞋不纏心、癡不纏心，於自戒所其心正直，心正直故得義威勢、得法威勢，於自戒所能引起欣，欣故生喜，心喜故身安，身安故受樂，樂故心定，心定故於不平等諸有情類得住平等，於有惱害諸有情類住無惱害，得預法流。	When the noble disciples discipline themselves with such accompanying thoughts, their hearts will not be entangled in greed, hatred, or delusion. In self-discipline, their hearts will be upright. Because their hearts are upright, they will gain the power of righteousness and the power of Dharma. In self-discipline, they will be able to arouse joy. Joy is the result of happiness. The body is peaceful because of the joy of the heart. The body is peaceful because of happiness. The mind is calm because of happiness. The mind is calm so that all sentient beings can live in equality despite being unequal. If there are troubles and harm, all sentient beings can live without harm and can predict the dharma. flow.
於自戒所脩隨念故，乃至能證究竟涅槃。	Because of the practice of self-discipline and mindfulness, one can even realize the ultimate Nirvana.
復次大名！若聖弟子以如是相隨念自施，謂我今者善得勝利，雖居無量慳垢所纏眾生眾中，而心遠離一切慳垢能行惠施，雖處居家而能不著一切財寶舒手布施、作大祠祀、供養福田、惠捨具足、樂等分布。	Repeat the name! If the saintly disciples can give to themselves with such thoughts, it is said that my good deeds will be victorious now. Even though I live among the living beings surrounded by countless filth, my mind is far away from all filth. They distribute alms with their hands, make sacrifices in large temples, make offerings to blessed fields, provide alms for charity, and enjoy music.
彼聖弟子以如是相隨念自施時，貪不纏心、瞋不纏心、癡不纏心，於自施所其心正直，心正直故得義威勢、得法威勢，於自施所能引起欣，欣故生喜，心喜故身安，身安故受樂，樂故心定，心定故於不平等諸有情類得住平等，於有惱害諸有情類住無惱害，得預法流。	When that noble disciple gives to himself with such thoughts, his mind will not be entangled with greed, hatred, or delusion. His mind will be upright in what he is doing. Because his heart is upright, he will gain the power of righteousness and the power of Dharma, and he will be able to do what he can. Cause joy, joy brings joy, joy brings peace to the body, joy to the body, peace of mind, peace of mind, peace of mind, equality among all sentient beings who are unequal, and peace of mind among sentient beings who are troubled and harm-free. Get prefabricated.
於自施所脩隨念故，乃至能證究竟涅槃。	As a result of self-reflection and practice, one can even realize the ultimate Nirvana.
復次大名！若聖弟子以如是相隨念諸天，謂有四大王眾天、三十三天、夜摩天、覩史多天、樂變化天、他化自在天。	Repeat the name! If the saintly disciples think of the heavens in this way, they will say that there are four heavens of kings, the thirty-three heavens, the nightmo heaven, the multi-story heaven, the happy-changing heaven, and the other-transformation-free heaven.
如是諸天，成就信故、戒故、聞故、捨故、慧故，從此處沒生彼天中受諸快樂。	Such heavens, having achieved faith, discipline, hearing, equanimity, and wisdom, will receive all kinds of happiness from here to that heaven without being reborn there.
我亦有信、戒、聞、捨、慧，亦當生彼，與諸天眾同受快樂。	I also have faith, precepts, hearing, equanimity, and wisdom, so I should be born there and enjoy happiness with all the gods.
彼聖弟子以如是相隨念天時，貪不纏心、瞋不纏心、癡不纏心，於諸天所其心正直，心正直故得義威勢、得法威勢，於諸天所能引起欣，欣故生喜，心喜故身安，身安故受樂，樂故心定，心定故於不平等諸有情類得住平等，於有惱害諸有情類住無惱害，得預法流。	When the saintly disciples are mindful of the heavens in this way, their hearts will not be entangled by greed, hatred, or delusion, and their hearts will be upright in all heavens. Because their hearts are upright, they will gain the power of righteousness and the power of the Dharma, and they will be able to arouse joy in all heavens. , joy is the result of joy, joy is the reason why the body is peaceful, body peace is the reason for happiness, joy is the reason why the mind is calm, the mind is calm, so all sentient beings can live in equality despite being unequal, and there can be no harm to all sentient beings when there are troubles, and they can be foreseen. Dharma flow.
於諸天所脩隨念故，乃至能證究竟涅槃。	By cultivating and reciting thoughts in all the heavens, one can even realize the ultimate nirvana.
彼脩如是六隨念時，所有無漏作意相應心欣極欣現前極欣、欣性欣類、適意悅意、喜性喜類、樂和合不別離、歡欣悅預、有堪任性、踊躍踊躍性、歡喜歡喜性，總名為喜，亦名喜覺支，是聖出世無漏無取道隨行道俱有道隨轉，能正盡苦、住苦邊際。	When he practices these six kinds of thoughts, all the corresponding thoughts without leakage will appear extremely joyful, joyful in nature, pleasant in nature, joyful in nature, joyful in nature, joyful and undivided, joyful and joyful, and capable of willfulness. The enthusiastic nature, joyful nature, and joyful nature are collectively called joy, and are also called the joyful enlightenment factor. This is the sage who was born without leakage, has no path, follows the path, and follows the path. He can end suffering and stay at the edge of suffering.
諸有學者如所見諸行，思惟觀察令至究竟，於諸行中深見過患，於永涅槃深見功德。	All scholars, as they see the various actions, contemplate and observe them to the end, they will deeply see the dangers in all the actions, and deeply see the merits and virtues in eternal nirvana.
若阿羅漢、如解脫心，思惟觀察令至究竟，所有無漏作意相應心欣極欣乃至歡喜歡喜性，是名喜覺支。	If an Arhat, like a liberated mind, contemplates and observes to the end, all the thoughts without leakage will correspond to the heart's extremely joyful and even joyful nature, which is called the joyful enlightenment factor.
說一切有部法蘊足論卷第八	Volume 8 of the Samasarvastivada Dharma Gandha Sutra
#----------------------------------------------------------------------	#------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經第 26 冊 No.	#[Scripture Information] Taisho Newly Revised Tripitaka Volume 26 No.
1537 阿毘達磨法蘊足論	1537 Abhidhamma Dharma-Gandha Sutra
#【版本記錄】發行日期：	#[Version Record] Release date:
2023-12，最後更新：	2023-12, last updated:
44939	44939
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點	#[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】	#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------	#------------------------------------------------ --------------------------
阿毘達磨法蘊足論卷第九	Book 9 of the Abhidhamma Dharma Gandha
尊者大目乾連造	Venerable Mahamougal Lianzao
三藏法師玄奘奉　詔譯	Translated by the imperial edict of Tripitaka master Xuanzang
覺支品第十五之餘	Beyond the fifteenth level of Enlightenment

15.5 - Pacification/passaddhi 5🌊 and what factors get pacified in each jhāna || SN ^36.11

云何輕安覺支？	Why is the enlightenment factor so light and peaceful?
謂世尊說：	He said to the World-Honored One:
慶喜當知，入初靜慮時語言靜息，由此為緣，餘法亦靜息，此名第一順輕安相。	When celebrating, you should know that when you enter the first period of meditation, your speech will be quiet. This is the condition, and the remaining dharmas will also be quiet. This is the first aspect of being gentle and peaceful.
入第二靜慮時尋伺靜息，由此為緣，餘法亦靜息，此名第二順輕安相。	When entering the second level of meditation, look for stillness. This is the condition, and the rest of the Dharma will also be quiet. This is called the second phase of being gentle and peaceful.
入第三靜慮時諸喜靜息，由此為緣，餘法靜息，此名第三順輕安相。	When entering the third level of meditation, all joys and joys will cease. This is the condition, and the rest of the dharma will be quiet. This is called the third phase of compliance, lightness and tranquility.
入第四靜慮時入出息靜息，由此為緣，餘法亦靜息，此名第四順輕安相。	When entering the fourth period of meditation, the incoming and outgoing breaths are still. This is the condition, and the remaining dharmas are also quiet. This is called the fourth aspect of smoothness, lightness and tranquility.
入滅想受定時想受靜息，由此為緣，餘法亦靜息，此名第五順輕安相。	When the thought and feeling enters and ceases, the thought and feeling is still. This is the condition, and the remaining dharmas are also quiet. This is called the fifth aspect of smoothness, lightness and tranquility.
慶喜當知，復有第六上妙輕安，是勝是最勝、是上是無上，如是輕安最上最妙，無餘輕安能過此者。	Rejoice and know that there is a sixth superior tranquility. It is the most victorious and supreme. Such tranquility is the highest and most wonderful. There is no tranquility that can surpass this.
此復是何？	What is this answer?
謂心從貪離染解脫及從瞋癡離染解脫，此名第六順輕安相。	It means that the mind is liberated from greed and defilement and from anger and delusion. This is called the sixth phase of gentleness and tranquility.
思惟此相所有無漏作意相應諸身輕安、心輕安、輕安性、輕安類，總名輕安，亦名輕安覺支，是聖出世無漏無取道隨行道俱有道隨轉，能正盡苦、作苦邊際。	Thinking about this sign, all the thoughts without outflows correspond to the lightness of the body, the lightness of the mind, the nature of lightness, and the category of lightness. The general name is lightness, and it is also called the enlightenment factor of lightness. This sage is born without leakage, has no access, and follows the path. If you turn around, you can end all suffering and avoid the edge of suffering.
諸有學者如所見諸行，思惟觀察令至究竟，於諸行中深見過患，於永涅槃深見功德。	All scholars, as they see the various actions, contemplate and observe them to the end, they will deeply see the dangers in all the actions, and deeply see the merits and virtues in eternal nirvana.
若阿羅漢、如解脫心，思惟觀察令至究竟，所有無漏作意相應諸身輕安、心輕安、輕安性、輕安類，是名輕安覺支。	If an Arhat, like a liberated mind, contemplates and observes to the end, all the flawless thoughts correspond to the lightness of the body, the lightness of the mind, the lightness of nature, and the kind of lightness, this is called the enlightenment factor of lightness.

15.6 - Undistractible-lucidity 6🌄 and realizing nirvana within jhāna ∥AN ^9.36

(2024 translated by Dogen, sect. 15.6) 🔗📝
Sarv Ab Dk ^15.6 - Undistractible-lucidity 6🌄 and realizing nirvana within jhāna ∥AN ^9.36
Sarv Ab Dk ^15.6.1 - (relying on 4 jhānas + first 3 formless one can end Āsava‍ to become arahant)
Sarv Ab Dk ^15.6.2 - (while in first jhāna, do vipassana on 5uk aggregates and realize nirvana)
Sarv Ab Dk ^15.6.3 - (simile of skilled archer)
Sarv Ab Dk ^15.6.4 - (declaration of an arahant)
Sarv Ab Dk ^15.6.5 – (vipassana and realizing nirvana also can be done while in all 4 jhānas and first 3 formless attainments)
Sarv Ab Dk ^15.6.6 - (but while in formless attainment, one can only do vipassana on four of five aggregates)
Sarv Ab Dk ^15.6.7 - (one can not do vipassana while in 8th and 9th formless attainment, one has to emerge first)
Sarv Ab Dk ^15.6.8 - (samādhi is same in 7sb☀️ , 👑8☸ , 5ind🖐️ , 5bal👊️ )

云何定覺支？	What is the unidstractible-lucidity (samādhi) awakening factor?
謂世尊說：	The Blessed One said:

15.6.1 - (relying on 4 jhānas + first 3 formless one can end Āsava‍ to become arahant)

苾芻當知，我說依初靜慮能盡諸漏，如是我說依第二第三第四靜慮、空無邊處、識無邊處、無所有處，能盡諸漏。	Bhikshus, you should know that I have stated that by relying on the first jhāna, one can eliminate all impurities. Similarly, I have said that by relying on the second, third, and fourth jhānas, the realm of infinite space, the realm of infinite consciousness, and the realm of nothingness, one can eliminate all impurities.
苾芻當知我依何故作如是說，依初靜慮能盡諸漏。	Bhikshus, you should know why I have made such a statement.
謂有苾芻，先由如是諸行相狀，離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住。	It is because there are bhikshus who, through such practices, detach from desire and unwholesome states, experiencing initial and sustained thought, and attain joy and pleasure born of seclusion, thus dwelling in the first jhāna.

15.6.2 - (while in first jhāna, do vipassana on 5uk aggregates and realize nirvana)

彼不思惟如是諸行相狀，但思惟彼所得所趣色受想行識，謂此諸法如病如癰、如箭惱害、無常苦空非我。	These bhikshus do not reflect on such practices but instead contemplate the forms, feelings, perceptions, volitions, and consciousness they have attained, seeing these phenomena as akin to a disease, a boil, an arrow causing affliction, and as impermanent, suffering, empty, and not-self.
彼於此法深心厭患、怖畏遮止，然後攝心置甘露界。	With profound revulsion, fear, and restraint toward these phenomena, they then gather their mind and place it in the realm of the deathless (nirvana).
思惟此界寂靜微妙，捨一切依愛盡離染，永滅涅槃。	Reflecting on this realm as peaceful and sublime, they abandon all dependencies, completely detach from defilements, and attain final extinction in nirvana.

15.6.3 - (simile of skilled archer)

如善射師或彼弟子，先學近射泥團草人，後能遠射大堅固物亦令破壞。	Just like a skilled archer or his student, who first practices shooting at close-range targets made of clay or straw, can eventually shoot and break distant, hard targets as well.
苾芻亦爾，先由如是諸行相狀，離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住。	Bhikshus, likewise, by such practices, one detaches from desire and unwholesome states, experiencing initial and sustained thought, and attains joy and pleasure born of seclusion, thus dwelling in the first jhāna.
彼不思惟如是諸行相狀，但思惟彼所得所趣色受想行識，謂此諸法如病如癰、如箭惱害、無常苦空非我。	These bhikshus do not reflect on such practices but instead contemplate the forms, feelings, perceptions, volitions, and consciousness they have attained, seeing these phenomena as akin to a disease, a boil, an arrow causing affliction, and as impermanent, suffering, empty, and not-self.
彼於此法深心厭患、怖畏遮止，然後攝心置甘露界，思惟此界寂靜微妙，捨一切依愛盡離染，永滅涅槃。	With profound revulsion, fear, and restraint toward these phenomena, they then gather their mind and place it in the realm of the deathless (nirvana). Reflecting on this realm as peaceful and sublime, they abandon all dependencies, completely detach from defilements, and attain final extinction in nirvana.

15.6.4 - (declaration of an arahant)

彼如是知如是見故，便從欲漏心得解脫，亦從有漏及無明漏心得解脫。	By knowing and seeing in this way, they are liberated from the taint of sensual desire, from the taint of becoming, and from the taint of ignorance.
既解脫已，能自知見我得解脫：	Having been liberated, they know directly:
我生已盡、梵行已立、所作已辦、不受後有。	“I have finished birth, the holy life has been fulfilled, what had to be done has been done, there is no further existence for me.”
我依此故作如是說，依初靜慮能盡諸漏。	It is for this reason that I say that by relying on the first jhāna, one can eliminate all impurities.

15.6.5 – (vipassana and realizing nirvana also can be done while in all 4 jhānas and first 3 formless attainments)

如說依初靜慮能盡諸漏，說依第二第三第四靜慮、空無邊處、識無邊處、無所有處能盡諸漏。	Just as I have said that by relying on the first jhāna, one can eliminate all impurities, I have also said that by relying on the second, third, and fourth jhānas, the realm of infinite space, the realm of infinite consciousness, and the realm of nothingness, one can eliminate all impurities.
隨所應亦爾，謂第二靜慮應作是說。	In the same way, one should also say this about the second jhāna:
復有苾芻，先由如是諸行相狀，尋伺寂靜，內等淨心一趣性，無尋無伺，定生喜樂，第二靜慮具足住。	There are bhikshus who, through such practices, quieting initial and sustained thought, with internal clarity and unification of mind, without initial and sustained thought, attain joy and pleasure born of concentration, thus dwelling in the second jhāna.
彼不思惟如是諸行相狀，乃至廣說。	These bhikshus do not reflect on such practices but contemplate the forms, feelings, perceptions, volitions, and consciousness they have attained, seeing these phenomena as impermanent, suffering, empty, and not-self.

15.6.6 - (but while in formless attainment, one can only do vipassana on four of five aggregates)

乃至無所有處，應作是說，復有苾芻先由如是諸行相狀，超一切種識無邊處，入無所有無所有處具足住。	The same applies to the realm of nothingness: There are bhikshus who, through such practices, transcend the realm of infinite consciousness, and enter and dwell in the realm of nothingness.
彼不思惟如是諸行相狀，但思惟彼所得所趣受想行識，乃至廣說。	They do not reflect on such practices but contemplate the feelings, perceptions, volitions, and consciousness they have attained, seeing these phenomena as impermanent, suffering, empty, and not-self.

15.6.7 - (one can not do vipassana while in 8th and 9th formless attainment, one has to emerge first)

苾芻當知，乃至想定能辦如是所應作事，復有非想非非想處及滅盡定。	Bhikshus, you should know that even in states of concentration, such practices should be carried out. There are also the realm of neither perception nor non-perception and the cessation of perception and feeling.
我說於彼脩定苾芻，應數入出。	I have said that those bhikshus who practice these states should frequently enter and exit them.

15.6.8 - (samādhi is same in 7sb☀️ , 👑8☸ , 5ind🖐️ , 5bal👊️ )

彼脩如是七依定時，所有無漏作意相應心住等住乃至心一境性，總名為定，亦名定根、亦名定力、亦名定覺支、亦名正定，是聖出世無漏無取道隨行道俱有道隨轉，能正盡苦、作苦邊際。	By practicing these seven supporting concentrations, the mind associated with the intention of eliminating impurities, being unified and stabilized, is called concentration. It is also called the root of concentration, the power of concentration, the factor of enlightenment of concentration, and right concentration. It is the holy, supramundane, impurity-free path that leads to the end of suffering and to the ultimate cessation of suffering.
諸有學者如所見諸行，思惟觀察令至究竟，於諸行中深見過患，於永涅槃深見功德。	Those who are learners, according to what they have seen in their practices, reflect and contemplate to reach the ultimate conclusion. They see deeply the faults in all formations and the virtues of final nirvana.
若阿羅漢、如解脫心，思惟觀察令至究竟，所有無漏作意相應心住等住乃至心一境性，是名定覺支。	For the arahants, who have liberated their minds, by reflecting and contemplating to reach the ultimate conclusion, the mind associated with the intention of eliminating impurities, being unified and stabilized, is called the factor of enlightenment of concentration.

15.7 - equanimous-observation 7🛆👁

云何捨覺支？	How can I abandon the enlightenment factor?
謂有苾芻思惟斷界、離界、滅界，由此發起心平等性、心正直性、心無警覺寂靜住性。	It is said that there are people who think about breaking the boundary, leaving the boundary, and annihilating the boundary, thereby initiating the equality of the mind, the uprightness of the mind, and the tranquility of the mind without alertness.
彼作是念：	He thought:
「我今應於順貪順瞋順癡諸法離貪瞋癡。」	Now I should obey greed, anger, and delusion and all dharmas, and get rid of greed, anger, and delusion.
由此發起心平等性、心正直性、心無警覺寂靜住性，復作是念：	From this, the mind's equality, the mind's uprightness, and the mind's tranquility without alertness arise, and the following thoughts are repeated:
「我今應於貪瞋癡法心不攝受。」	Now I should not accept the Dharma in my mind due to greed, hatred and delusion.
由此發起心平等性、心正直性、心無警覺寂靜住性。	From this arises the equality of the mind, the integrity of the mind, and the calmness of the mind without alertness.
彼審思惟六順捨法所有無漏作意相應心平等性、心正直性、心無警覺寂靜住性，總名為捨，亦名捨覺支，是聖出世無漏無取道隨行道俱有道隨轉，能正盡苦、作苦邊際。	He considers the six obediences of equanimity, all the flawless thoughts, the equality of the mind, the uprightness of the mind, and the quiet and peaceful dwelling of the mind without alertness. The total name is equanimity, and it is also called the awakening factor of equanimity. This is the sage who was born without flaw and has no access to the path and follows the path. As the path turns, we can eliminate suffering and avoid the edge of suffering.
諸有學者如所見諸行，思惟觀察令至究竟，於諸行中深見過患，於永涅槃深見功德。	All scholars, as they see the various actions, contemplate and observe them to the end, they will deeply see the dangers in all the actions, and deeply see the merits and virtues in eternal nirvana.
若阿羅漢、如解脫心，思惟觀察令至究竟，所有無漏作意相應心平等性、心正直性、心無警覺寂靜住性，是名捨覺支。	If an Arhat, like a liberated mind, contemplates and observes to the end, all the unobstructed thoughts correspond to the equality of the mind, the uprightness of the mind, and the tranquility of the mind without alertness, this is called the enlightenment factor of equanimity.

16 – 雜事品第十六 Miscellaneous items sixteenth

雜事品第十六	Miscellaneous items sixteenth
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「汝等若能永斷一法，我保汝等定得不還。	"If you can put an end to this law forever, I guarantee that you will never pay it back.
一法謂貪若永斷者，我能保彼定得不還。	One way is to say that if greed is forever eliminated, I can guarantee that it will not be repaid.
如是瞋、癡、忿、恨、覆、惱、嫉、慳、誑、諂、無慚、無愧、慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢、憍、放逸、傲、憤發、矯妄、詭詐、現相、激磨、以利求利、惡欲、大欲、顯欲、不喜足、不恭敬、起惡言、樂惡友、不忍、耽嗜遍耽嗜、染貪、非法貪、著貪、惡貪、有身見、有見、無有見、貪欲、瞋恚、惛沈、睡眠、掉舉、惡作、疑、瞢憒、不樂、頻申欠呿、食不調性、心昧劣性、種種想、不作意、麁重、觝突、饕餮、不和軟性、不調柔性、不順同類、欲尋、恚尋、害尋、親里尋、國土尋、不死尋、陵蔑尋、假族尋、愁歎、苦憂、擾惱，於此一法若永斷者，我能保彼定得不還。」	Such as anger, ignorance, wrath, hate, overbearing, annoyance, jealousy, stinginess, deceit, flattery, no shame, no shame, arrogance, too much arrogance, too much arrogance, arrogance of oneself, arrogance of oneself, arrogance, evil arrogance, arrogance, arrogance Arrogant, arrogant, angry, pretentious, deceitful, showing off, irritating, seeking gain, evil desire, great desire, lust, dissatisfaction, disrespect, speaking evil, enjoying evil friends, intolerance, procrastination Addictions include indulgence, tainted greed, illicit greed, attachment, evil greed, body-viewing, having-viewing, non-viewing, greed, anger, depression, sleep, restlessness, misdeeds, doubts, hesitation, and disinclination. Pleasure, frequent complaints and irritations, inability to regulate food, ignorance of the bad nature of the mind, various thoughts, inattention, heaviness, gluttony, gluttony, disharmony with softness, disharmony with softness, disobedience to the same kind, desire, pursuit, harm. Search, search for relatives, search for land, search for immortality, search for mausoleums, search for false clans, search for sorrow, sorrow, and trouble. If this one thing is forever broken, I can guarantee that it will not be returned. "
爾時世尊為攝前義而說頌曰：	At that time, the World-Honored One said in praise of the previous meaning:
「貪所繫有情，　　數往諸惡趣，	"Sentient beings bound by greed will go to all the evil destinations.
智者能正斷，　　不還此世間。」	A wise person can make a right decision and will not return to this world. "
如是瞋癡乃至擾惱，一一別頌，如貪應知。	Such anger, ignorance, and even disturbances should be praised one by one. You should know how to be greedy.
云何貪？	Why are you greedy?
謂於欲境諸貪等貪，執藏防護堅著愛樂迷悶、耽嗜遍耽嗜、內縛悕求、耽湎苦集、貪類貪生，總名為貪。	It is said that greed and other greed in the realm of desire, attachment, protection, love and pleasure, confusion and boredom, indulgence in indulgence, internal craving, indulgence in suffering, and the birth of greed are all called greed.
云何瞋？	Why are you so angry?
謂於有情欲為損害，內懷栽杌欲為擾惱，已瞋當瞋現瞋，樂為過患、極為過患，意極憤恚，於諸有情各相違戾欲為過患，已為過患、當為過患、現為過患，總名為瞋。	It is said that for those who have lustful desires that are harmful, harboring desires within their hearts that are disturbing and troublesome, anger that has already manifested itself, pleasure that is a fault and a very serious fault, a mind that is extremely angry, and desires that are contrary to those of all sentient beings and that are a fault. When it is a fault, when it is a fault, or when it is a fault, it is collectively called anger.
云何癡？	Why are you crazy?
謂於前際無知、後際無知、前後際無知，於內無知、外無知、內外無知，於業無知、異熟無知、業異熟無知，於善作業無知、惡作業無知、善惡作業無知，於因無知、因所生法無知，於佛無知、法無知、僧無知，於苦無知、集無知、滅無知、道無知，於善法無知、不善法無知，於有罪法無知、無罪法無知，於應脩法無知、不應脩法無知，於下劣法無知、勝妙法無知，於黑法無知、白法無知，於有敵對法無知、於緣生法無知、於六觸處如實無知。	It is said that there is ignorance about the previous situation, ignorance about the future situation, ignorance about the previous situation, ignorance about the internal situation, ignorance about the external situation, ignorance about the internal and external situation, ignorance about the karma, ignorance of the karma, ignorance of the karma and ignorance of the karma, ignorance of the good deeds, ignorance of the bad deeds, and ignorance of the good and evil deeds. , Ignorance of the cause, ignorance of the arising dharma, ignorance of the Buddha, ignorance of the dharma, ignorance of the sangha, ignorance of suffering, ignorance of the set, ignorance of cessation, ignorance of the path, ignorance of the good and unwholesome dharmas, ignorance of the sinful dharma, ignorance of the sinless Ignorance of the Dharma, ignorance of the Dharma that should be practiced, ignorance of the Dharma that should not be practiced, ignorance of the inferior Dharma, ignorance of the superior Dharma, ignorance of the black Dharma, ignorance of the white Dharma, ignorance of the hostile Dharma, ignorance of the conditioned dharma, ignorance of the six contact points as they are.
如是無知無見、非現觀、黑闇愚癡、無明盲冥、罩網纏裏、頑騃渾濁、障蓋發盲、發無眼、發無智、發劣慧、障礙善品、令不涅槃、無明漏、無明瀑流、無明軛、無明毒根、無明毒莖、無明毒枝、無明毒葉、無明毒花、無明毒果、癡等癡極癡欣等欣極欣、癡類癡生，總名為癡。	Such ignorance, non-visualization, darkness and stupidity, ignorance, blindness, entanglement, stubbornness and turbidity, blindness, lack of eyesight, lack of wisdom, bad wisdom, obstacles to good deeds, and impediment to Nirvana , the leakage of ignorance, the waterfall of ignorance, the yoke of ignorance, the poisonous roots of ignorance, the poisonous stems of ignorance, the poisonous branches of ignorance, the poisonous leaves of ignorance, the poisonous flowers of ignorance, the poisonous fruits of ignorance, and so on. When you are extremely happy, when you are very happy, when you are crazy, you are born like crazy, which is called crazy.
云何忿？	Why are you so angry?
謂忿有二種：	There are two kinds of anger:
一、屬愛忿；	1. Love and anger;
二、屬非愛忿。	2. It belongs to non-love and anger.
屬愛忿者，謂於父母兄弟姊妹妻妾男女及餘隨一親屬朋友，所發生忿怒。	Love and anger refers to anger towards parents, brothers, sisters, wives, concubines, men, women, and other relatives and friends.
有忿言：	There is anger:
「如何不與我此物而與我如是物？	"How can you not give me this thing but give me this thing?
如何不與我作此事而與我作如是事？」	How could you do this with me instead of doing this with me? "
由此發生諸忿等忿遍忿極忿、已忿當忿現忿、熱極熱、烟極烟、焰極焰、凶勃麁惡、心憤發、起惡色、出惡言，是名屬愛忿。	From this, all kinds of anger arise, such as the extremely angry, extremely hot, extremely hot, extremely smokey, extremely fierce flames, fierce and evil, angry heart, evil looks, and evil words. This is called Belongs to love and anger.
屬非愛忿者，謂有一類作是思惟：	For those who are not lovers of anger, it is said that there is a type of thinking:
「彼今於我欲為無義、欲為不利益、欲為不安樂、欲為不滋潤、欲為不安隱。	"Now he desires for me no sense, no benefit, no happiness, no nourishment, no rest and hiding.
然彼於我已作無義、當作無義、現作無義。	However, what he has done to me is meaningless, what he has done to me is meaningless, and what he is doing is meaningless to me.
諸有於我欲為無義乃至不安隱，而復於彼欲為有義、欲為利益、欲為安樂、欲為滋潤、欲為安隱。	For me, all desires are meaningless and even uneasy and hidden, but for others, they are meaningful, for benefit, for peace and happiness, for nourishment, and for peace and tranquility.
然復於彼已作有義、當作有義、現作有義。	However, what has been done is righteous, what is done is righteous, and what is being done is righteous.
諸有於我欲為有義乃至安隱，而復於彼欲為無義乃至不安隱。」	The desire of all things to me is meaningful and even peaceful, while the desire of others is meaningless and even unsafe. "
由此發生諸忿等忿乃至起惡色出惡言，是名屬非愛忿。	From this, all kinds of anger and anger arise, and even evil looks and evil words arise. This is called non-love anger.
此屬愛非愛，總名為忿。	This is love, not love, and is generally called anger.
云何恨？	Why do you hate it?
謂有一類作是思惟：	It is said that there is a type of work that is thinking:
「彼既於我欲為無義廣說如前，我當於彼亦如是作。」	Since he wants to speak nonsense to me as before, I should do the same to him.
此能發忿，從瞋而生，常懷憤結諸恨等恨遍恨極恨，作業難迴、為業纏縛、起業堅固、起怨起恨、心怨恨性，總名為恨。	This is the ability to generate anger, born from anger, always harboring anger and all kinds of hatred and hatred, and is full of hatred and hatred. It is difficult to return to work, entangled with karma, solid karma, resentment and resentment, and the heart is resentful. It is called hatred.
云何覆？	Where is the cloud?
謂有一類，破戒、破見、破淨命、破軌範，於本受戒不能究竟、不能純淨、不能圓滿。	It is said that there is a category of people who break the precepts, break the views, break the pure life, and break the standards. In this way, the precepts cannot be completed, pure, or perfected.
彼既自覺所犯已久，作是思惟：	Since he had realized that he had committed the crime for a long time, he thought as follows:
「我若向他宣說開示施設建立所犯諸事，則有惡稱惡譽、被彈被厭、或毀或舉，便不為他恭敬供養。	"If I preach to him about the things I have done by teaching and establishing facilities, and he gets a bad reputation, is criticized or disliked, or is destroyed or promoted, then I will not respect him and provide him with support.
我寧因此墮三惡趣，終不自陳上所犯事。」	I would rather fall into the three lower realms because of this than commit the crime I committed above. "
彼既怖得惡稱惡譽乃至怖失恭敬供養，於自所犯便起諸覆等覆遍覆、隱等隱遍隱、護等護遍護、藏等藏遍藏、已覆當覆現覆，總名為覆。	Since he is afraid of receiving bad reputations, bad reputations, and even losing respect and support, he will start to cover up, hide, hide, protect, hide, hide, hide, hide, hide, hide, hide, hide, hide, hide, hide, hide, hide, hide, hide, hide, hide, hide, hide, hide, hide, hide Fu, the general name is Fu.
云何惱？	Why are you upset?
謂有一類，於僧等中因法非法而興鬪訟。	It is said that there is a type of people who start lawsuits among monks because the law is illegal.
諸苾芻等為和息故勸諫教誨，而固不受。	Zhu Bichu and others tried to persuade and teach him for the sake of peace, but they refused.
此不受勸諫性、不受教誨性、極執性、極取性、左取性、不右取性、難勸捨性、拙應對性、師子執性、心䖧螫性、心佷戾性，總名為惱。	This has the nature of not being able to be persuaded, not being taught, the nature of being extremely persistent, the nature of being extremely grasping, the nature of left-centeredness, the nature of not being right-centered, the nature of being difficult to persuade and letting go, the nature of being clumsy in dealing with things, the nature of teacher-disciple persistence, the nature of mental stinging, and the nature of the mind. Violence is generally called vexation.
云何嫉？	Why are you jealous?
謂有一類，見他獲得恭敬供養尊重讚歎、可愛五塵衣服飲食臥具醫藥及餘資具，作是思惟：	It is said that there is a kind of person. When you see that he is respected, supported, respected and praised, and has lovely clothes, food, drink, bedding, medicine, and other things, think about it like this:
「彼既已獲恭敬等事，而我不得。」	He has received respect and other things, but I cannot.
由此發生諸戚極戚、苦極苦、妬極妬、嫉極嫉，總名為嫉。	From this, all kinds of relatives will become extremely angry, suffering will be extremely painful, jealousy will be extremely jealous, and jealousy will be extremely jealous, which is collectively called jealousy.
云何慳？	Why be frugal?
謂慳有二種：	There are two kinds of frugality:
一、財慳；	1. Saving money;
二、法慳。	2. Law saving.
財慳者，謂於諸所有可愛五塵衣服飲食臥具醫藥及餘資具，障礙遮止令他不得。	A man who is frugal with wealth says that all his lovely things, including clothes, food, drinks, bedding, medicine, and other utensils, are blocked by obstacles that prevent him from accessing them.
於自所有可愛資具，不施不遍施不隨遍施、不捨不遍捨不隨遍捨、心悋惜性，是名財慳。	Not giving away all the lovely things you have, not giving them all away, not giving them away all the time, not giving them away all the time, not giving up all the time, not giving up all the time, having a heart that cherishes your nature, this is called being frugal in wealth.
法慳者，謂所有素怛纜、毘奈耶、阿毘達磨，或親教、軌範、教授教誡，或展轉傳來諸祕要法，障礙遮止令他不得。	Dharma-saver means that all the Sutras, Vinayas, and Abhidharmas have personally taught, followed, taught and taught, or transmitted secret and essential Dharma, and obstacles have blocked them from reaching them.
於自所有如上諸法，不授與他亦不為說，不施不遍施不隨遍施、不捨不遍捨不隨遍捨、心悋惜性，是名法慳。	Regarding all the Dharmas mentioned above, if you don’t teach them to others, you don’t explain them to others. If you don’t give them, don’t give them all over, don’t give them all over, don’t give them up, don’t give them up, don’t give them up all the time, don’t give them up, don’t give them up, don’t give them up.
此財法慳，總名為慳。	This method of saving money is generally called saving.
云何誑？	What's the lie?
謂於他所，以偽斗偽斛偽秤、詭言施詫誑誘令他謂實。	What he said was that he used fake fighting, fake scales, and deceitful words to lure him into telling the truth.
諸誑等誑遍誑極誑，總名為誑。	There are many kinds of lies, all kinds of lies, all kinds of lies are called lies.
云何諂？	Why are you flattering?
謂心隱匿性、心屈曲性、心洄復性、心沈滯性、心不顯性、心不直性、心無堪性，總名為諂。	It refers to the hidden nature of the heart, the bending nature of the heart, the returning nature of the heart, the sluggishness of the heart, the non-manifest nature of the heart, the non-direct nature of the heart, and the unbearable nature of the heart, which are all called flattery.
云何無慚？	Why don't you feel ashamed?
謂無慚無所慚無別慚、無羞無所羞無別羞、無敬無敬性、無自在無自在性、於自在者無怖畏轉，總名無慚。	It is said that there is no shame, no shame, no other shame, no shame, no shame, no shame, no respect, no respect, no freedom, no freedom, no fear of freedom, the total name is no shame.
云何無愧？	Why should I be ashamed?
謂無愧無所愧無別愧、無恥無所恥無別恥，於諸罪中不怖不畏、不見怖畏，總名無愧。	It is said that one has no shame, no guilt, no shame, no shame, no shame, no fear, no fear, no fear in all sins, and one is always worthy of the name.
云何慢？	Why is Yun so slow?
謂於劣謂己勝、或於等謂己等，由此起慢已慢當慢、心舉恃、心自取，總名為慢。	Saying that one is superior to inferiority, or saying that one is equal to others, arises from being slow, being slow, relying on oneself, and being self-sufficient. This is called slowness.
云何過慢？	Why is it too slow?
謂於等謂己勝、或於勝謂己等，由此起慢乃至心自取，總名過慢。	Saying that one is superior to others, or saying that one is equal to others, leads to being slow and self-centered, which is generally called too slow.
云何慢過慢？	Why is it too slow?
謂於勝謂己勝，由此起慢乃至心自取，總名慢過慢。	To say that you are victorious is to say that you are victorious. From this it arises from being slow and even taking one's own heart into account. This is generally called being too slow.
云何我慢？	Why am I so slow?
謂於五取蘊等，隨觀見我或我所，由此起慢乃至心自取，總名我慢。	It is said that for the five clinging aggregates, etc., as soon as you see me or what I am, you will be conceited and your mind will grasp it, which is always called conceited.
云何增上慢？	Why is it so slow?
謂未得謂得、未獲謂獲、未觸謂觸、未證謂證，由此起慢乃至心自取，總名增上慢。	If it is said that it has not been obtained, it is said that it has been obtained. If it is not touched, it is said to be touched. If it is not realized, it is said to be realized. From this, slowness arises and even the mind takes it on its own. It is generally called increasing slowness.
云何卑慢？	Why is this so arrogant?
謂於多勝謂己少劣，由此起慢乃至心自取，總名卑慢。	To say that one is more victorious than to be inferior to oneself is to say that one is less inferior. This leads to arrogance and self-centeredness, which is generally called humbleness.
云何邪慢？	Why are you so slow?
謂己無德而謂有德，由此起慢乃至心自取，總名邪慢。	Calling oneself virtuous but claiming to be virtuous, this leads to arrogance and self-centeredness, which is always called evil arrogance.
云何憍？	Why?
謂有一類作是思惟：	It is said that there is a type of work that is thinking:
「我之種姓、家族色力、工巧事業、若財若位、戒定慧等，隨一殊勝。」	My caste, family, sexual power, craftsmanship, wealth, status, precepts, concentration, wisdom, etc., are all outstanding.
由此起憍極憍、醉極醉、悶極悶、心傲逸、心自取、起等起、生等生、高等高、舉等舉、心彌漫性，總名為憍。	From this, there arises the feeling of being extremely depressed, being extremely drunk, being extremely depressed, having an arrogant mind, being self-sufficient, arising from others, being born from generation to generation, being high and high, being lifted up from level to level, and having a pervasive mind.
云何放逸？	Why should you let loose?
謂於斷不善法、集善法中，不脩不習、不恒作、不常作、捨加行，總名放逸。	It is said that in the process of cutting off unwholesome dharma and gathering good dharma, if one does not practice, do not practice, do not do it consistently, does not do it regularly, and does it with abandon, it is generally called letting go.
云何傲？	Yun Heao?
謂有一類，應供養者而不供養、應恭敬者而不恭敬、應尊重者而不尊重、應讚歎者而不讚歎、應問訊者而不問訊、應禮拜者而不禮拜、應承迎者而不承迎、應請坐者而不請坐、應讓路者而不讓路。	It is said that there is a category: those who should be supported but not offered, those who should be respectful but not respectful, those who should be respected but not respected, those who should be praised but not praised, those who should be questioned but not inquired, those who should be worshipped but not worshiped, those who should be greeted but Do not accept the greeting, do not invite people to sit down if you should, and do not give way to people who should give way.
由此發生，身不卑屈、不等卑屈、不極卑屈、身傲心傲、自傲誕性，總名為傲。	From this, the body is not humble, the body is not humble, the body is not humble, the body is proud, the mind is proud, and the self-proud nature is called pride.
云何憤發？	Why are you so angry?
謂身擒害性、心擒害性、身戰怒性、心戰怒性、身憤發、心憤發、已憤發、當憤發，總名憤發。	It means that the body is catching harm, the mind is catching harm, the body is fighting anger, the heart is fighting anger, the body is angry, the heart is angry, has been angry, should be angry, the general name is anger.
云何矯妄？	Why is this pretentious?
謂多貪者，為供養故、為資具故、為恭敬故、為名譽故，拔髮燂髭、臥灰露體、徐行低視、高聲現威、顯自伎能苦行等事，總名矯妄。	It is said that those who are too greedy do things such as pulling out their hair and mustache, lying down and exposing their bodies, walking slowly and looking down, raising their voices to show their authority, and doing ascetic practices to show their ability, for the sake of support, for the sake of possessions, for the sake of respect, and for the sake of reputation. The name is pretentious.
云何詭詐？	How deceitful is this?
謂多貪者，為得如前供養等故，往至他家作如是語：	It is said that those who are too greedy will go to his house and say something like this in order to get the same support as before.
「汝等今者善得人身，諸有誦持經律對法、善說法要、妙閑傳記、製造疏論、樂阿練若、樂但三衣、樂常旋禮、樂糞掃衣、樂行乞食、樂一鉢食、樂一受食、樂一坐食、樂居樹下、樂居露地、樂處塚間、樂坐不臥、樂隨得坐、得不淨觀、得持息念、得四靜慮、得四無量、得四無色、得四聖果、得六通慧、得八解脫，此等賢聖但入汝家，皆得汝等供養恭敬尊重讚歎，為作依怙。	"You are now good at attaining a human body. You are good at reciting and upholding sutras and laws, and are good at preaching essences, wonderful biographies, and writing commentaries. You are happy with A Lian Ruo, happy with three robes, happy with performing rites, and happy with excrement sweeping clothes. Happy to walk and beg, happy to take alms bowls, happy to receive food, happy to sit and eat, happy to live under a tree, happy to live in the open field, happy to be in a grave, happy to sit but not lie down, happy to be able to sit at any time, happy to observe the impurity, and happy to hold on to it. After resting on your thoughts, you will obtain the four kinds of tranquility, the four immeasurables, the four formless things, the four holy fruits, the six wisdoms, and the eight liberations. Whenever these sages come into your home, they will receive your offerings, respect, and praise. Zuoyihu.
我之行德未減前人，今至汝家，固望同彼。」	My conduct has not diminished that of my predecessors, and now that I am in your home, I hope to be the same as them. "
是名詭詐。	It's called deceit.
復有詭詐，謂多貪者，為得如前供養等故，往至他家作如是語：	There is also deceit, and it is said that the greedy person, in order to get the same support as before, goes to his house and says something like this:
「汝應於我如父母想，我亦於汝如男女想。	"You should think of me like a parent, and I should think of you like a man and woman.
自今已後共為親眷，憂喜榮辱咸悉是同。	From now on, we are all relatives, and we share the same worries, joys, honors, and disgrace.
先來世間汎號於我為沙門釋子，從今向去皆悉稱我為汝家沙門。	When I first came to the world, I was widely known as the ascetic Shizi. From now on, everyone will call me your family ascetic.
凡我所須資身眾具衣藥等物，汝皆見供。	You will see all the things I need for my body, clothing, medicine, etc. as offerings.
汝若不能，我脫別往餘敬信家，汝豈不辱？」	If you can't do it, wouldn't you be insulted if I leave and go to Yu Jingxin's house? "
如是所作種種不實方便語言，總名詭詐。	All kinds of untruthful and convenient language made in this way are collectively called deceit.
云何現相？	Why does the cloud appear?
謂多貪者，為得如前供養等故，往至他家作如是語：	It is said that those who are too greedy will go to his house and say something like this in order to get the same support as before.
「賢士賢女！此衣此鉢、此坐臥具、此衫裙等，我若得之，甚為濟要當常寶護以福於汝。	Wise man, virtuous woman! If I could obtain this robe, this bowl, this seat and bedding, this shirt and skirt, etc., they would be of great help to you. I will always treasure them to protect you and bless you.
除汝能捨，誰當見惠？」	Except for you who can give it up, who should see the benefit? "
作此方便而獲利者，總名現相。	Those who make a profit by doing this are always called Xianxiang.
云何激磨？	Why is it so exciting?
謂多貪者，為得如前供養等故，往至他家，作如是語：	It is said that those who are too greedy will go to his house and say something like this in order to get the same support as before.
「汝父母等具足淨信、戒、聞、捨、惠，乘斯善業已生人天及得解脫。	"Your parents have pure faith, precepts, knowledge, equanimity, and kindness. Through these good deeds, they have been reborn in humans and heavens and have attained liberation.
而汝無信、戒、聞、捨、慧，既無善業，後若命終定生惡趣，其如之何？」	But if you have no faith, discipline, knowledge, equanimity, and wisdom, and have no good deeds, what will happen if you are destined to be reborn in an evil realm? "
如是讚毀以求利者，總名激磨。	Those who praise and destroy for the sake of profit are generally called irritants.
云何以利求利？	Why seek profit for profit?
謂有一類，先從餘家求得衣鉢及餘隨一支身命緣，持往餘家而現之曰：	It is said that there is a kind of person who first obtains a mantle and a sustenance from the Yu family, and then goes to the Yu family and shows up:
「彼某甲家與我此物。	"He, a certain family member, gave me this thing.
然彼施主於長時中恒資給我衣鉢等物。	However, the benefactor continued to provide me with clothing, bowls and other things over a long period of time.
汝家若能如彼施者，便亦是我所依止處。」	If your family can be as charitable as that person, it will also be a place for me to rely on. "
因前方便獲後利者，如是總名以利求利。	Those who benefit from the convenience of the past are generally called profit-seeking.
云何惡欲？	Why are you so evil?
謂有一類，實不誦持經律對法，廣說乃至實非證得八解脫者，而欲令他知己實是誦持經律對法等者，因斯而得供養恭敬尊重讚歎，為作依怙。	It is said that there is a type of people who actually do not recite and uphold the sutras, laws and antidote to the Dharma, and talk extensively and even in fact have not attained the eight liberations. However, I want to make them realize that they are actually reciting and upholding the sutras, laws and antidharmas. Because of this, they receive offerings, respect, respect and praise. This is Zuoyihu.
又自實無出家遠離所生善法，而為他人宣說開示顯己證得。	Furthermore, he has never left home and stayed away from the good dharma he has created, but he preaches and teaches others to show his own attainments.
如斯等類，總名惡欲。	Such and other categories are collectively called evil desires.
云何大欲？	What a big desire?
謂多貪者，為得廣大財利等故，而起於欲、已欲當欲，總名大欲。	It is said that those who are greedy are motivated by desire, desire, and desire for the sake of gaining vast financial benefits. This is generally called great desire.
云何顯欲？	Why show desire?
謂有一類，實是誦持經律對法，廣說乃至得持息念及得預流一來果者，但無名譽，人所不知。	It is said that there is a kind of person who actually recites and upholds the sutras, laws and Dharma, and expounds it widely to the point where he can maintain the mindfulness of breathing and obtain the fruit of predicting the flow of one future, but he has no reputation and is unknown to others.
意欲令他知有此德，因斯便獲供養恭敬尊重讚歎，為作依怙。	I want to let him know that he has this virtue, so that he will be supported, respected, praised, and relied on.
又自實有出家遠離所生善法，而為他人宣說開示顯己證得。	Moreover, he has actually become a monk and stayed away from the good dharma he has born, and he preaches and enlightens to others to show his own attainments.
如斯等類，總名顯欲。	Such and so on, the general name is manifest desire.
云何不喜足？	Why not be satisfied?
謂有一類，於已獲得色香味觸及餘資具不生喜足，復悕復欲、復樂復求，總名不喜足。	It is said that there is a type of person who does not feel happy and satisfied when he has obtained the color, fragrance and touch the remaining possessions. He returns to grief and desire, and returns to seeking happiness again. This is generally called dissatisfaction with joy.
云何不恭敬？	Why don't you be respectful?
謂有一類，若親教親教類、軌範軌範類及餘隨一尊重可信往還朋友，如法告言：	It is said that there is a kind of person, if the kind who teach personally, the kind who follow the rules, the kind who follow the rules and regulations, and the others who respect, trust, and deal with friends, they say according to the law:
「汝從今去，勿壞身業、勿壞語業、勿壞意業、勿行不應行處、勿親近惡友、勿作三惡趣業。」	As you go from now on, do not harm your body, do not harm your speech, do not harm your mind, do not do things you should not do, do not get close to evil friends, and do not do the three evil deeds.
如是教誨，稱法應時，於所脩道隨順磨瑩、增長嚴飾、宜便常委、助伴資糧。	Such teachings should be given at the right time, and the path you cultivate will be polished, increased and adorned, facilitated, and supported.
而彼有情不欣不喜、不愛不樂，於師等言違戾左取而不右取、毀訾非撥，諸如是等，名不恭敬。	However, those sentient beings are neither happy nor happy, neither loving nor happy, and they are disobedient and cruel to their teachers, taking the left instead of the right, destroying others and not turning away, etc. This is called disrespect.
云何起惡言？	Why do you say evil words?
謂有一類，若親教親教類、軌範軌範類及餘隨一尊重可信往還朋友，如法告言：	It is said that there is a kind of person, if the kind who teach personally, the kind who follow the rules, the kind who follow the rules and regulations, and the others who respect, trust, and deal with friends, they say according to the law:
「汝從今去，勿壞身業、勿壞語業、勿壞意業、勿行不應行處、勿親近惡友、勿作三惡趣業。」	As you go from now on, do not harm your body, do not harm your speech, do not harm your mind, do not do things you should not do, do not get close to evil friends, and do not do the three evil deeds.
如是教誨，稱法應時，於所脩道隨順磨瑩、增長嚴飾、宜便常委、助伴資糧。	Such teachings should be given at the right time, and the path you cultivate will be polished, increased and adorned, facilitated, and supported.
而彼有情不欣不喜、不愛不樂，於師等言。	But that sentient being is neither happy nor happy, neither loving nor happy, so he said to the teacher.
違戾左取。	If you violate violence, take it from the left.
而不右取。	rather than taking it to the right.
毀訾非撥。	Destruction is not possible.
及於師等起勃詈言，諸如是等，名起惡言。	When teachers and others make harsh remarks, such as this, they are called evil words.
云何樂惡友？	How can I enjoy evil friends?
謂有一類，好近惡友。	It is said that there is a kind of person who likes to be close to bad friends.
言惡友者，謂諸屠羊屠鷄屠猪、捕鳥捕魚、獵獸劫盜、魁膾典獄、縛龍煮狗及罝弶等，是名惡友。	The term "evil friends" refers to those who slaughter sheep, slaughter chickens and pigs, catch birds and fish, hunt animals and rob, rob and imprison people, tie dragons and cook dogs, and slay people, etc. These are called evil friends.
復有一類，毀犯尸羅、習行惡法、內懷腐敗外現堅貞、類穢蝸牛螺音狗行、實非沙門自稱沙門、實非梵行自稱梵行，亦名惡友。	There is another category: those who destroy Sheila, practice evil Dharma, are corrupt on the inside but appear steadfast on the outside, behave like filthy snails, rattles, and dogs. They are not ascetics and call themselves ascetics, but are not practicing the holy life and call themselves the holy life. They are also called evil friends.
於如是等諸惡友所，親近承事、隨順愛樂，名樂惡友。	In the place of such evil friends, being close to one another, taking care of things, being obedient, loving and having fun is called "pleasing evil friends".
云何不忍？	Why can't you bear it?
謂有一類，不能堪忍寒熱飢渴風雨蚊虻蛇蝎惡觸及餘苦事。	It is said that there is a kind of person who cannot bear cold, heat, hunger, thirst, wind, rain, mosquitoes, flies, snakes, and scorpions, and all the misery that comes with it.
復有一類，於他暴惡能發自身猛利剛獷切心奪命辛楚苦受凶勃穢言不能堪忍。	There is another type of person who can be violent, violent, strong, rugged, heart-wrenching, life-threatening, suffering, ferocious and filthy, intolerable.
即此及前，總名不忍。	That is to say, this and the previous ones are all called unbearable.
云何耽嗜遍耽嗜？	Why do you indulge in addiction all over the world?
謂下品貪瞋癡纏，名耽嗜。	It is said that the lower-grade people are greedy, angry and obsessed with it, and it is called indulgence.
即此中品，名遍耽嗜。	That is to say, this is the middle grade, and it is famous all over the world.
復次中品貪瞋癡纏，名耽嗜。	Again, the middle grade is greedy, angry and foolish, and the name is addiction.
即此上品，名遍耽嗜。	That is to say, this top grade is famous all over the world.
云何染貪？	Why do you think you are greedy?
謂於諸欲諸貪等貪乃至貪類貪生，總名染貪。	It is said that the birth of all kinds of desires, greed, greed, and even greed is called tainted greed.
云何非法貪？	Why is it illegal to be greedy?
謂於母女姊妹及餘隨一親眷起貪等貪，執藏防護、堅著愛染，名非法貪。	It is said that greed and other greed arise in mothers, daughters, sisters and the rest of their relatives, and they hold on to the protection and attachment of love, which is called illegal greed.
云何著貪？	Why is it greedy?
於自財物及所攝受起貪等貪，執藏防護、堅著愛染，是名著貪。	Greed for possessions and possessions, etc., holding on to the protection and attachment of love, this is known as greed.
云何惡貪？	Why is greed so evil?
謂於他財物及所攝受起貪等貪，執藏防護、堅著愛染，是名惡貪。	It is said that greed arises from other people's property and possessions, holding on to the protection and attachment of love, this is called evil greed.
復有惡貪，規他生命，貪皮角等、飲血噉肉。	There is also evil greed, which controls his life, covets skin, corners, etc., drinks blood and eats meat.
如是二種，總名惡貪。	These two types are collectively called evil and greed.
云何有身見？	Why does Yun have any experience?
謂於五取蘊起我我所想，由此生忍樂惠觀見，名有身見。	It is said that the five clinging aggregates generate the thoughts of self and self, and from this, the view of enduring happiness and benefit is born, which is called having the view of body.
云何有見？	How can I see it?
謂於我及世間起常恒想，由此生忍樂慧觀見，是名有見。	It is said that having constant thoughts about myself and the world gives rise to enduring joy, wisdom, and insight. This is called having views.
云何無有見？	Why don't you see it?
謂於我及世間起非常非恒想，由此生忍樂慧觀見，名無有見。	It is said that extraordinary and non-constant thoughts arise in me and the world, and from this, endurance, joy, and wisdom arise, which is called non-existent vision.
云何貪欲？	Why greed?
謂於諸欲境起欲樂欣喜、求趣悕望，是名貪欲。	It is said that the joy of pleasure and the despair of seeking pleasure in various desires are called greed.
有作是說，於諸欲境諸貪等貪乃至貪類貪生，總名貪欲。	Some scholars say that in all desires, greed, greed, etc., and even greed like greed arise, which is collectively called greed.
云何瞋恚？	Why is he angry?
謂於諸有情欲為損害，內懷栽杌乃至現為過患，總名瞋恚。	It is said that the desires of all beings are harmed, the inner thoughts are frustrated, and even appear as faults, which is generally called anger.
云何惛沈？	Why are you so depressed?
謂身重性、心重性乃至𧄼瞢憒悶，總名惛沈。	It refers to the heaviness of the body, the heaviness of the heart, and even depression, which is generally called depression.
云何睡眠？	Why sleep?
謂諸眠夢，不能任持、心昧略性，總名睡眠。	It is said that all sleep and dreams cannot be held at will, and the mind is ignorant of its nature. It is generally called sleep.
云何掉舉？	Why are you restless?
謂心不寂靜，掉舉等掉舉、心掉舉性，總名掉舉。	It means that the mind is not peaceful, restlessness, restlessness, restlessness, etc., the general name is restlessness.
云何惡作？	Why did you do such evil?
謂心變心懊心悔、我惡作惡作性，總名惡作。	It means that my heart has changed, I am regretful, I have done evil things, and I have done evil things. It is always called evil deeds.
云何疑？	Why doubt it?
謂於佛法僧及苦集滅道生起疑惑，二分二路乃至非現一趣，總名為疑。	It is said that doubts arise in the Buddha, Dharma, Sangha, and Suffering Path, and are divided into two paths or even non-appearance into one path. This is generally called doubt.
云何瞢憒？	Why are you worried?
謂身重性、心重性、身無堪任性、心無堪任性、身瞢憒性、心瞢憒性、已瞢憒、當瞢憒、現瞢憒，總名瞢憒。	It refers to the heavy nature of the body, the heavy nature of the mind, the unbearable willful nature of the body, the unbearable willful nature of the mind, the unyielding nature of the body, the unyielding nature of the heart, already unyielding, when unyielding, present unyielding, the general name is unyielding.
云何不樂？	Why isn't Yun happy?
謂有一類，得好親教親教類、軌範軌範類及餘隨一尊重可信往還朋友教誡教授，繫念思惟房舍臥具，而心不喜、不愛不樂、悵望慘慼，總名不樂。	It is said that there is a kind, the kind that has good personal education, the kind of procedures and procedures, and the kind that respects, trusts, communicates with friends, teaches, and thinks about the house and bedding, but the heart is not happy, does not love, is not happy, and is disappointed and miserable. The overall name is unhappy.
云何頻申欠呿？	How often do you complain?
謂身低舉、手足卷舒，名曰頻申。	It means that the body is lowered and the hands and feet are rolled up, which is called Frequent Shen.
鼻面開蹙、脣口喎張，名為欠呿。	The nose and face are wrinkled and the lips are open, which is called Qianqi.
云何食不調性？	Why can't food regulate one's nature?
謂以不食、或食過量、或食匪宜而生苦受，總名食不調性。	It means that suffering occurs due to not eating, or eating too much, or eating inappropriate food, which is generally called food imbalance.
云何心昧劣性？	Why do you think you are ignorant of your bad nature?
謂心惛昧劣弱捲跼，總名心昧劣性。	It is said that the mind is ignorant, inferior and weak, and it is generally called the mind is ignorant and inferior.
云何種種想？	What do you think?
謂有蓋纏者所有染污色聲香味觸想、不善想、非理所引想、障礙定想，總名種種想。	It is said that all the tainted thoughts of color, sound, fragrance, touch, unwholesome thoughts, irrational thoughts, and obstacles to concentration are all called various thoughts.
云何不作意？	Why doesn't Yun have any intention?
謂於出家遠離所生善法，不引發、不憶念、不思惟、不已思惟、不當思惟、心無警覺，總名不作意。	It means that a monk is far away from the good dharma that is born, does not trigger, does not remember, does not think about, does not stop thinking about, does not think about properly, and the mind is not alert. It is called not paying attention.
云何麁重？	Why is Yun so heavy?
謂身重性、心重性、身無堪任性、心無堪任性、身剛強性、心剛強性、身不調柔性、心不調柔性，總名麁重。	It refers to the heaviness of the body, the heaviness of the mind, the inability of the body to be willful, the inability to be willful in the mind, the strong nature of the body, the strong nature of the mind, the inflexible nature of the body, and the inflexible nature of the mind. The general name is Qi Zhong.
云何觝突？	Why is this unexpected?
謂有一類，於授食時，索熟與生、索生與熟、索麁與細、索細與麁，與不平等、與不如法，於識不識而與不與，於中數起相違語言，是名觝突。	It is said that there is a kind of person who, when feeding, picks the cooked and the raw, the raw and the cooked, the raw and the cooked, the raw and the thin, the thin and the raw, the difference is unequal, the difference is not the same as the law, the recognition is not recognized, the difference is not the same, and the number arises in it. Conflicting language is called conflict.
復有一類，若親教親教類、軌範軌範類及餘隨一尊重可信往還朋友，告言：	There is another category, if you are a pro-teacher, a programmer, and someone else who respects and trusts your trading friends, tell them:
「具壽！汝於如是如是事業，應次第作。」	Longevity! You should do this and this in order.
彼作是念：	He thought:
「何事眾業令我如是次第而作？」	What karma caused me to do this?
於中數起相違語言，是名觝突。	The words that contradict each other in the middle number are called conflicts.
復有一類，或自來謝過、或他教謝過、或自有啟請、或他教啟請，於中數起相違語言，是名觝突。	There is another category, either one has come to thank oneself, or someone else has taught one to express gratitude, or one has one’s own invitation, or someone else has taught one’s invitation, and there are several contradictory words among them, which is called 觝TU.
如是或因料理衣服、營造事業，於中數起相違語言，總名觝突。	If this is the case, it may be due to the clothing or construction business, and there are several conflicts in the language, which will lead to a sudden conflict.
云何饕餮？	Why are you so gluttonous?
謂有一類，分財利時捨一取一，情貪無定，是名為饕。	It is said that there is a kind of person who gives up one thing and takes another when dividing wealth and benefits, and has greedy and uncertain emotions. This is called gluttony.
前後食時，往飲食所，甞此歠彼，好惡不定，是名為餮。	When eating before and after, going to the eating place, arrogant about this and that, with unstable likes and dislikes, this is called Tie.
此即及前，總名饕餮。	This and the previous ones are collectively called Taotie.
云何不和軟性？	Why not cloud and softness?
謂心剛強、心堅鞕、心𢤱悷、心不明淨、心不潤滑、心不柔軟、心無堪任，總名不和軟性。	It means that the heart is strong, the heart is hard, the heart is weak, the heart is not pure, the heart is not lubricated, the heart is not soft, and the heart is unworthy. The general name is disharmony and softness.
云何不調柔性？	Why not adjust the flexibility?
謂身剛強、身堅鞕、身𢤱悷、身不明淨、身不潤滑、身不柔軟、身無堪任，總名不調柔性。	It means that the body is strong, the body is hard, the body is weak, the body is not clean, the body is not lubricated, the body is not soft, the body is not capable of any responsibility, and the general name is inflexibility.
云何不順同類？	Why don't you follow the same kind?
謂有一類，於親教親教類、軌範軌範類及餘隨一尊重可信往還朋友，不正隨順，是名不順同類。	It is said that there is a kind of person who respects and trusts friends in dealing with friends, those who are familiar with teaching, those who follow rules and regulations, and those who respect, trust, and trade with friends.
云何欲尋？	Why are you looking for it?
謂欲貪相應諸心尋求、遍尋求、近尋求、心顯了、極顯了、現前顯了、推度構畫、思惟分別，總名欲尋。	It is said that desire and greed correspond to various mental pursuits, searching all over, seeking closely, manifesting in the mind, manifesting in the extreme, manifesting in front of the mind, inferring, composing, and thinking and distinguishing. It is generally called desire to seek.
云何恚尋？	Yun He Xun?
謂瞋恚相應諸心尋求遍尋求乃至思惟分別，總名恚尋。	It is said that anger and hatred correspond to all kinds of mental pursuits, seeking and even thinking and differentiation, which is generally called hatred and seeking.
云何害尋？	What's the harm to Xun?
謂害相應諸心尋求遍尋求乃至思惟分別，總名害尋。	It is said that harm corresponds to all the mental pursuits, searching, and even thinking and differentiation, which is always called seeking harm.
云何親里尋？	How can I find it in person?
謂於親里欲令安樂、得勝朋伴、無有惱害、成就一切無惱害法、王臣愛重、國人敬慕、五穀豐熟、降澤以時。	It means that one wishes to bring peace and happiness to one's relatives, win the company of victorious friends, be free from harm, achieve all harm-free Dharma, be loved and respected by kings and ministers, admired by the people of the country, have abundant grains, and bring good fortune at the right time.
緣此等故，起心尋求遍尋求乃至思惟分別，總名親里尋。	For this reason, when you start to search and search all over, and even think about the differences, it is called seeking within the family.
云何國土尋？	Where can I find the land?
謂於所愛國土人眾欲令安樂，廣說乃至降澤以時。	It is said that if the people of the beloved land want to bring peace and happiness, they should spread the word widely and even bring benefits in due time.
緣此等故，起心尋求遍尋求乃至思惟分別，總名國土尋。	For this reason, if you set your mind to seek and search all over, and even think about and distinguish, it is generally called the search for the land.
云何不死尋？	Why not die looking for it?
謂有一類，作是思惟：	It is said that there is a category, and this is thought:
「我於佛教所說勝定且未脩習，先應誦持經律對法，為諸有情宣說法要，學諸傳記製造疏論，居阿練若但持三衣，廣說乃至隨得而坐，作此事已然後習定。」	As for me who has not yet practiced the supreme concentration taught by Buddhism, I should first recite and uphold the sutras and laws, preach the Dharma to all sentient beings, study the biographies and create commentaries, stay in A Lian Ruo and only hold the three robes, preach widely and even gain success. Sit down and do this, then get used to it.
復有一類，作是思惟：	There is another category, which is thinking:
「我於佛教所說勝定且未脩習，先應歷觀山川國土園林池沼巖窟塚間，禮旋制多、遊觀諸寺，為此事已然後習定。」	I have not yet practiced what Buddhism says about the ultimate concentration. I should first experience the mountains, rivers, lands, gardens, ponds, marshes, caves, and graves, perform many rituals, and visit various temples. For this purpose, I have already practiced concentration.
復有一類，作是思惟：	There is another category, which is thinking:
「我於佛教所說勝定且未脩習，待過七年六年五年四年三年二年一年、或過七月乃至一月、或過七日乃至一日、或過此晝或過此夜、過此時已，然後習定。」	I believe in Buddhism and have not yet practiced it. After seven years, six years, five years, four years, three years, two years and one year, or after seven months or even one month, or after seven days or even one day, or after this day. Or spend this night or this time, and then get used to it.
如是思惟，於自身命不了危脆，起心尋求遍尋求乃至思惟分別，總名不死尋。	If you think like this, you will not be in danger of losing your own life, and if you set your mind to seek and search all over, and even think about distinctions, it is called immortal seeking.
云何陵蔑尋？	Yunhe Lingmi Xun?
謂有一類，作是思惟：	It is said that there is a category, and this is thought:
「我之種姓、家族色力、工巧事業、若財若位、戒定慧等隨一殊勝。」	My caste, family, sexual power, craftsmanship, wealth, status, precepts, concentration, wisdom, etc. are all extraordinary.
恃此方他而生陵蔑。	Relying on this, he was scorned.
由此等故，起心尋求遍尋求乃至思惟分別，總名陵蔑尋。	For this reason, if you set your mind to seek, search, and even think about distinctions, you will always be called Ling Mi Xun.
云何假族尋？	Why are you looking for fake clans?
謂有一類，於非親族託為親族，欲令安樂、得勝朋伴、無有惱害、成就一切無惱害法、王臣愛重、國人敬慕、五穀豐熟、降澤以時。	It is said that there is a kind of people who are entrusted to relatives by non-relatives, who want to bring peace and happiness, have victorious friends, be free from harm, achieve all harm-free Dharma, be loved by kings and ministers, admired by the people of the country, have abundant grains, and have good weather.
緣此等故，起心尋求遍尋求乃至思惟分別，總名假族尋。	For this reason, if you start to search all over the place and even think about it, it is called false pursuit.
云何愁？	Why worry?
謂有一類，或因父母兄弟姊妹師友死故、或因親族滅亡都盡、或因財位一切喪失，便發自身猛利剛獷切心奪命辛楚苦受。	It is said that there is a type of people who, either because of the death of their parents, brothers, sisters, mentors or friends, because of the death of all their relatives, or because of the loss of all their wealth and status, they become violent, strong-willed, ruthless, life-threatening, and suffer hardships.
彼於爾時，心熱等熱、內熱遍熱，便發於愁已愁當愁、心中愁箭，總名為愁。	At that time, the heart is hot and the internal heat is all over the place, and then the person is worried about being worried, and the heart is worried about arrows, which is generally called worry.
云何歎？	Why sigh?
謂有一類，或因父母兄弟姊妹師友死等，便發自身乃至苦受。	It is said that there is a type of person who experiences suffering due to the death of parents, brothers, sisters, mentors, etc.
彼於爾時，心熱乃至心中愁箭。	At that time, his heart was so hot that he was filled with sorrow.
由此緣故，而傷歎言：	For this reason, I sighed sadly:
「苦哉苦哉！我父我母廣說乃至我財我位，如何一旦忽至於此？」	It's so hard! My father and my mother have always talked about me and my wealth and status. How could I suddenly end up like this?
其中所有傷怨言詞、種種語業，總名為歎。	All the hurtful and complaining words and all kinds of verbal actions are collectively called sighs.
云何苦？	Why bother?
謂五識相應不平等受，總名為苦。	It is said that the five consciousnesses are correspondingly unequal and are generally called suffering.
云何憂？	Why worry?
謂意識相應不平等受，總名為憂。	It is said that consciousness corresponds to unequal feelings, which is generally called worry.
云何擾惱？	Why bother?
謂心擾惱、已擾惱、當擾惱、擾惱性、擾惱類，總名擾惱。	It means that the mind is disturbed, has been disturbed, should be disturbed, disturbed nature, disturbed type, the general name is disturbed.
從貪瞋癡乃至擾惱，皆名雜事。	From greed, anger, ignorance, to disturbance, they are all called miscellaneous things.
於此雜事，若永斷一，定得不還。	If we are done with this miscellaneous matter forever, we will definitely not be able to pay it back.
以一斷時，餘容隨斷，故佛保彼定得不還。	When it is cut off once, the rest of it will be cut off, so the Buddha guarantees that it will not be returned.
說一切有部法蘊足論卷第九	Volume 9 of the Samasarvastivada Dharma Gandha Sutra
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#【經文資訊】大正新脩大藏經第 26 冊 No.	#[Scripture Information] Taisho Newly Revised Tripitaka Volume 26 No.
1537 阿毘達磨法蘊足論	1537 Abhidhamma Dharma-Gandha Sutra
#【版本記錄】發行日期：	#[Version Record] Release date:
2023-12，最後更新：	2023-12, last updated:
44939	44939
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點	#[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】	#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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阿毘達磨法蘊足論卷第十	Abhidhamma Dharma-Gandha Treatise Volume 10
尊者大目乾連造	Venerable Mahamougal Lianzao
三藏法師玄奘奉　詔譯	Translated by the imperial edict of Tripitaka master Xuanzang

17 – 根品第十七 Root product seventeenth

根品第十七	Root product seventeenth
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
時有梵志名曰生聞，來詣佛所，合掌恭敬而白佛言：	At that time, a Brahmo named Shengwen came to visit the Buddha. He put his palms together in reverence and said to the Buddha:
「我欲少問喬答摩尊。	"I would like to ask less questions about Lord Gotama.
唯願聽許。」	Only willing to listen to the promise. "
爾時世尊告彼梵志：	At that time, the World-Honored One told Brahma:
「恣汝意問，吾當為說。」	Ask whatever you want, and I'll answer it.
梵志問言：	Fanzhi asked:
「根有幾種？」	How many types of roots are there?
世尊告曰：	The World Honored One said:
「有二十二。	"There are twenty-two.
何等二十二？	How twenty-two?
謂眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、樂根、苦根、喜根、憂根、捨根、信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根。	It refers to the eye root, ear root, nose root, tongue root, body root, mind root, female root, male root, life root, happiness root, suffering root, joy root, worry root, equanimity root, faith root, energy root, mindfulness root, and concentration root. , wisdom root, unknown root, known root, and knowing root.
此二十二，攝一切根。」	These twenty-two, capture all roots. "
時彼梵志聞佛所說，歡喜踊躍，恭敬而去。	At that time, when Brahma heard what the Buddha said, he jumped for joy and left respectfully.
云何眼根？	Where is the eye root?
謂眼於色已正當見及彼同分，是名眼根。	It is said that the eye has properly seen and shared with the form. This is called the eye faculty.
又眼增上發眼識，於色已正當了別及彼同分，是名眼根。	In addition, the eye has increased the awareness of the eye, and the color has been properly differentiated and divided into the same parts. This is called the eye faculty.
又眼於色已正當礙及彼同分，是名眼根。	In addition, the eye has been blocked by the color and has the same part. This is called the eye root.
又眼於色已正當行及彼同分，是名眼根。	In addition, the eye has properly acted on the form and is divided into them. This is called the eye faculty.
如是過去未來現在諸所有眼，名為眼根，亦名所知、所識、所通達、所遍知、所斷、所解、所見、所得、所覺所現等覺、所了所等了、所觀所等觀、所審察、所決擇、所觸所等觸、所證所等證。	In this way, all the eyes in the past, future and present are called eye faculties, also known as knowing, knowing, penetrating, omniscient, judging, understanding, seeing, obtaining, feeling, appearing, etc. What you observe, what you observe, what you decide, what you touch, what you touch, what you experience, etc. prove.
此復云何？	What does this mean?
謂四大種所造淨色，或地獄、或傍生、或鬼界、或天或人或中有及脩所成，所有名號異語增語、想等想施設言說謂名眼、名眼處、名眼界、名眼根、名見、名道路、名引導、名白、名淨、名藏、名門、名田、名事、名流、名池、名海、名瘡、名瘡門、名此岸。	It is said that the pure colors created by the four major categories may be hells, or rebirths, or ghost realms, or heavens, humans, or in the middle, and are created by cultivation. All the names, different words, thoughts, etc. are used to describe the names and eyes. Name eye place, name vision, name eye root, name view, name path, name guide, name white, name purity, name treasure, name family, name field, name thing, name celebrity, name pool, name sea, name sore, name sore The door is called this shore.
如是眼根，是內處攝。	Such as the eye root, it is taken from the inside.
云何耳根？	Yun He Ergen?
謂耳於聲已正當聞及彼同分，是名耳根。	It is said that the ear has properly heard the sound and is aware of it. This is called ear faculties.
又耳增上發耳識，於聲已正當了別及彼同分，是名耳根。	In addition, the ears increase and send out ear consciousness, which has correctly differentiated and shared the sound. This is called the ear root.
又耳於聲已正當礙及彼同分，是名耳根。	In addition, the ear has been affected by the sound, which is called the ear root.
又耳於聲已正當行及彼同分，是名耳根。	Moreover, the ear has properly acted on the sound and is equally divided with it. This is called the ear faculties.
如是過去未來現在諸所有耳，名為耳根，亦名所知乃至所等證。	All the ears in the past, future and present are called ears, and they are also called knowledge and even evidence.
此復云何？	What does this mean?
謂四大種所造淨色，或地獄乃至及脩所成，所有名號、異語增語、想等想施設言說謂名耳、名耳處、名耳界、名耳根、名聞、名道路乃至名此岸。	It is said that the pure colors created by the four major categories, or hells, and even those created by cultivation, all names, different words, thoughts, etc. are said to be the name ear, the name ear place, the name ear realm, the name ear root, the name hearing, The road is famous and even this shore is famous.
如是耳根，是內處攝。	If it is the ear root, it is taken from the inside.
云何鼻根？	Yun He nose root?
謂鼻於香已正當嗅及彼同分，是名鼻根。	It is said that the nose has properly smelled the fragrance and shared it. This is called the root of the nose.
鼻根增上發鼻識，於香已正當了別及彼同分，是名鼻根。	The root of the nose increases and sends out the nose consciousness, and the fragrance has been properly differentiated and shared with it. This is called the root of the nose.
又鼻於香已正當礙及彼同分，是名鼻根。	In addition, the nose is in the way of the fragrance, which is the root of the nose.
又鼻於香已正當行及彼同分，是名鼻根。	In addition, the nose has been properly aligned with the fragrance and is equally distributed with it. This is called the root of the nose.
如是過去未來現在諸所有鼻，名為鼻根，亦名所知乃至所等證。	All the noses in the past, future and present are called the root of the nose, and they are also called the knowledge and even the evidence.
此復云何？	What does this mean?
謂四大種所造淨色，或地獄乃至或中有，非脩所成，所有名號、異語增語、想等想施設言說謂名鼻、名鼻處、名鼻界、名鼻根、名嗅、名道路乃至名此岸。	It is said that the pure colors created by the four major categories, whether in hell or even in hell, are not created by cultivation. All names, different words, thoughts, etc. are said to be named nose, named nose place, named nose realm, named nose. Root, name smell, name road and even name this shore.
如是鼻根，是內處攝。	If it is the root of the nose, it is taken from the inside.
云何舌根？	Why is the tongue root?
謂舌於味已正當嘗及彼同分，是名舌根。	It is said that the tongue has properly tasted and shared the taste, and this is called the tongue root.
又舌增上發舌識，於味已正當了別及彼同分是名舌根。	In addition, the tongue consciousness is raised on the tongue, and the taste has been properly differentiated and shared. This is called the tongue root.
又舌於味已正當礙及彼同分，是名舌根。	In addition, the tongue has already interfered with the taste, and this is called the root of the tongue.
又舌於味已正當行及彼同分，是名舌根。	In addition, the tongue has properly acted on the taste and has the same part, which is called the root of the tongue.
如是過去未來現在諸所有舌，名為舌根，亦名所知乃至所等證。	All the tongues in the past, future and present are called tongue roots, and they are also called knowledge and even realizations.
此復云何？	What does this mean?
謂四大種所造淨色，或地獄乃至中有，非脩所成，所有名號、異語增語、想等想施設言說謂名舌、名舌處、名舌界、名舌根、名嘗、名道路乃至名此岸。	It is said that the pure colors created by the four major types, or hells and even the middle, are not created by cultivation. All names, different words, thoughts, etc. are said to be the name tongue, the name tongue place, the name tongue realm, and the name tongue root. Famous taste, famous road and even this shore.
如是舌根，是內處攝。	If it is the root of the tongue, it is taken from the inside.
云何身根？	Where does the cloud come from?
謂身於觸已正當覺及彼同分，是名身根。	It is said that the body is properly aware of the contact and the same part. This is called the body root.
又身增上發身識，於觸已正當了別及彼同分，是名身根。	Furthermore, the body consciousness is increased in the upper part of the body, and the contact has been properly differentiated and shared. This is called the body root.
又身於觸已正當礙及彼同分，是名身根。	Furthermore, when the body is in contact, it is in the way of the same thing. This is called the body root.
又身於觸已正當行及彼同分，是名身根。	Furthermore, when the body is in contact, it has done the right thing and has the same part with it. This is called the body root.
如是過去未來現在諸所有身，名為身根，亦名所知乃至所等證。	Such bodies in the past, future and present are called body roots, and they are also called knowledge and even realizations.
此復云何？	What does this mean?
謂四大種所造淨色，或地獄乃至中有，非脩所成，所有名號、異語增語、想等想施設言說謂名身、名身處、名身界、名身根、名覺、名道路乃至名此岸。	It is said that the pure colors created by the four major types, or hells and even the existence in the middle, are not created by cultivation. All names, different words, thoughts, etc. are said to be the name body, the name body, the name body realm, and the name body root. , name consciousness, name road and even name this shore.
如是身根，是內處攝。	If this is the root of the body, it is taken from within.
云何女根？	Why is it female?
謂女女體女性、女勢分、女作用。	It is said that the female body is female, the female potential is divided, and the female function is female.
此復云何？	What does this mean?
謂臍輪下、膝輪上，所有肉身筋脈流注。	It means that all the muscles and veins of the physical body flow below the navel chakra and above the knee chakra.
若於是處與男交會，發生平等領納樂受，是名女根。	If you meet a man at this place and receive equal and happy feelings, this is called the female root.
云何男根？	What's the male root?
謂男男體男性、男勢分、男作用。	It means male body male, male potential, male function.
此復云何？	What does this mean?
謂臍輪下、膝輪上，所有肉身筋脈流注。	It means that all the muscles and veins of the physical body flow below the navel chakra and above the knee chakra.
若於是處與女交會，發生平等領納樂受，是名男根。	If you meet a woman at this place and receive equal and happy feelings, this is called a male root.
云何命根？	Yunhe's life root?
謂彼彼有情，在彼彼有情聚中，不移不轉、不破不沒、不失不退、壽住存活、護隨護、轉隨轉、是命、是命根，是名命根。	It is said that those sentient beings, in the gathering of sentient beings, do not move or turn, do not break or disappear, do not lose or retreat, live forever, protect and protect, turn and turn, this is life, this is the life root, this is the name and life root.
云何意根？	Yunheyigen?
謂意於法已正當知及彼同分，是名意根。	It means that the mind has properly known and shared with the Dharma. This is called the root of mind.
又意增上發意識，於法已正當了別及彼同分，是名意根。	In addition, the mind increases the awareness that the Dharma has been properly differentiated and shared with others. This is called the root of mind.
又意於法已正當礙及彼同分，是名意根。	Also, the idea that the Dharma has properly hindered the same thing is called the root of meaning.
又意於法已正當行及彼同分，是名意根。	It also means that the Dharma has been performed correctly and that it is the same as that of others. This is called the root of meaning.
如是過去未來現在諸所有意，名為意根，亦名所知乃至等所證。	Such all the thoughts in the past, future and present are called the roots of mind, and they are also called known and even realized.
此復云何？	What does this mean?
謂心意識，或地獄乃至或中有，或脩所成，所有名號、異語增語、想等想施設言說謂名意、名意處、名意界、名意根、名知、名道路乃至名此岸。	It refers to the consciousness of the mind, whether it exists in hell or even in hell, or what has been achieved through cultivation. All names, different words, thoughts, etc. are used to describe the meaning of the name, the place of the name, the world of the name, the root of the name, and the knowledge of the name. The road is famous and even this shore is famous.
如是意根，是內處攝。	If this is the root of the mind, it is taken from within.
云何樂根？	Yunhe Legen?
謂順樂觸所生身樂心樂，平等受受所攝，是名樂根。	It is said that the physical happiness and mental happiness arising from the smooth contact of happiness, and being equally affected by the feelings, are called the roots of happiness.
復次脩第三靜慮，順樂觸所生心樂，平等受受所攝，是名樂根。	When you practice the third level of meditation again, you will be able to enjoy the joy that comes from being touched by pleasant things, and you will be equally affected by the feelings. This is called the root of happiness.
云何苦根？	Why is it so bitter?
謂順苦觸所生身苦，不平等受受所攝，是名苦根。	It is said that the physical suffering caused by the painful contact is not affected by the unequal feeling. This is called the root of suffering.
云何喜根？	Why do you like roots?
謂順喜觸所生心喜，平等受受所攝，是名喜根。	It is said that the joy in the heart arises from the contact of joy and is taken by the feelings equally. This is called the root of joy.
復次脩初二靜慮，順喜觸所生心喜，平等受受所攝，是名喜根。	Repeat the first two meditations, follow the joy in the heart caused by the joyful touch, and accept the influence of the feeling equally. This is called the root of joy.
云何憂根？	Why worry about the roots?
謂順憂觸所生心憂，不平等受受所攝，是名憂根。	It is said that the worries in the heart arise from the contact with worries and are not affected by the unequal feelings. This is called the root of worry.
云何捨根？	Why do you want to sacrifice your roots?
謂順捨觸所生身捨心捨，非平等非不平等受受所攝，是名捨根。	It is said that equanimity of body and mind arises from the contact of equanimity. It is neither equal nor unequal, and it is affected by feelings. This is called the root of equanimity.
復次脩未至定靜慮中間第四靜慮及無色定，順不苦不樂觸所生心捨，非平等非不平等受受所攝，是名捨根。	The fourth level of meditation and formless concentration in the middle of the repeated practice before reaching concentration, the equanimity arising from the contact with neither pain nor pleasure, and being affected by neither equal nor unequal feelings, is called the root of equanimity.
云何信根？	Yunhexingen?
謂依出家遠離所生善法，所起諸信信性現前信性、隨順印可、愛慕愛慕性、心澄淨，是名信根。	It is called the root of faith that arises from the good dharma generated by staying away from home life.
復次學信無學信及一切非學非無學信，皆名信根。	Repeatedly learned faith without learned faith and all non-learned and non-learned faith are all called the root of faith.
云何精進根？	How can we cultivate our roots diligently?
謂依出家遠離所生善法，所起勤精進勇健勢猛熾盛難制勵意不息，是名精進根。	It means that by staying away from the good dharma that arises from becoming a monk, the diligence, courage, strength, blazing, and hard-to-control motivation will not stop. This is called the root of energy.
復次學精進無學精進及一切非學非無學精進，皆名精進根。	Repeated learning and diligence, unlearned diligence and all non-learned and non-learned diligence are all called the root of diligence.
云何念根？	Why do you think of roots?
謂依出家遠離所生善法，所起諸念隨念、專念憶念、不忘不失、不遺不漏、不失法性、心明記性，是名念根。	It means that if you stay away from the good dharma that arises from becoming a monk, you should follow all the thoughts that arise, remember them with concentration, never forget, never forget, never omit, never lose the nature of the dharma, and have a clear and memorizing nature in your mind. This is called the root of mindfulness.
復次學念無學念及一切善非學非無學念，皆名念根。	Again, the thought of learning, the thought of no learning, and all the good things that are not learning, but the thought of no learning, are all called the root of mindfulness.
云何定根？	How can I establish my roots?
謂依出家遠離所生善法，所起心住等住近住安住、不散不亂、攝正等持、心一境性，是名定根。	It means that according to the good law that arises from being far away from home, the mind that arises is abiding in the near, stable, non-dispersed, non-distracted, upright and equal, and the nature of the mind is one-pointed. This is called the root of concentration.
復次學定無學定及一切善非學非無學定，皆名定根。	Again, learned concentration, unlearned concentration, and all good non-learned, non-learned concentration are all called the root of concentration.
云何慧根？	Yunhe Huigen?
謂依出家遠離所生善法，所起於法簡擇、極簡擇、最極簡擇、解了等了近了、機黠通達、審察聰叡、覺明慧行、毘鉢舍那，是名慧根。	It is said that the good dharma that arises by staying away from home life is derived from the simple selection of the dharma, the most simple selection, the most simple selection, the solution is near, the shrewdness, the insight, the insight, the wise conduct, and the vipassana. This is The root of fame and wisdom.
復次學慧無學慧及一切善非學非無學慧，皆名慧根。	Again, learning wisdom without learning wisdom and all good things without learning wisdom are all called the root of wisdom.
云何未知當知根？	Why should we know the roots if we don’t know?
謂已入正性離生者，所有學慧慧根及隨信隨法行，於四聖諦未現觀，為現觀故諸根轉，是名未知當知根。	It is said that for those who have entered the righteousness and separation, all the roots of learning, wisdom, and following the faith and practice of the Dharma have not yet appeared and meditated on the Four Noble Truths. Because of the manifested meditating, all the roots have turned around. This is called the unknown root of knowing.
云何已知根？	Why do you know the roots?
謂已見諦者，所有學慧慧根及信勝解見至身證，於四聖諦已現觀而現觀，為斷餘煩惱故諸根轉，是名已知根。	It is said that the truth has been seen. All the roots of learning, wisdom, wisdom and faith have reached the point of physical realization, and the Four Noble Truths have appeared and meditated on them. In order to eliminate the remaining troubles, all the roots have turned. This is called the root of knowing.
云何具知根？	Why do you have the root of knowledge?
謂阿羅漢所有無學慧慧根，及慧解脫、俱解脫，於四聖諦已現觀而現觀，為得現法樂住故諸根轉，是名具知根。	It is said that all the unlearned wisdom and wisdom of the Arahant, as well as the wisdom and liberation, are all liberated. They have visualized and visualized the Four Noble Truths. In order to achieve the joyful abiding of the manifested Dharma, all the roots turn around. This is called the root of knowledge.

18 – 處品第十八 18th virginity

處品第十八	18th virginity
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
時有梵志名曰生聞，來詣佛所，合掌恭敬，以諸愛語慰問世尊。	At that time, a Brahma named Shengwen came to the Buddha's place, put his palms together in respect, and expressed his condolences to the World Honored One with all his loving words.
佛亦愛言而慰問彼。	The Buddha also loves to express his condolences to others.
相慰問已，退坐一面，曲躬合掌而白佛言：	After offering my condolences, he sat back, bowed and put his palms together, and said to the Buddha:
「我欲少問喬答摩尊，唯願聽許，略為宣說。」	I don't want to ask too many questions about Lord Gautama. I just want to listen to him and explain it briefly.
爾時世尊告彼梵志：	At that time, the World-Honored One told Brahma:
「恣汝意問，吾當為說。」	Ask whatever you want, and I'll answer it.
梵志問言：	Fanzhi asked:
「一切法者，何謂一切？」	All Dharma, what is everything?
世尊告曰：	The World Honored One said:
「一切法者，謂十二處。	"All dharmas are called the twelve bases.
何等十二？	How twelve?
謂眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處，是謂十二。	They are called the eye place, the color place, the ear place, the sound place, the nose place, the fragrance place, the tongue place, the taste place, the body body, the contact place, the mind place, and the dharma place, which are called twelve.
若有說言此非一切，言一切者更別有法。	If there are those who say that this is not everything, then there is another way to say that it is everything.
彼但有言而無實事，若還詰問便不能了。	He just said something but didn't tell the truth. If he still questioned him, it would be useless.
彼後審思，自生迷悶，以一切法非彼境故。」	After that, he thought deeply and became confused, thinking that all dharmas were not in that place. "
時彼梵志聞佛所說，歡喜踊躍，恭敬而去。	At that time, when Brahma heard what the Buddha said, he jumped for joy and left respectfully.
云何眼處？	Where is the cloud?
謂如眼根，應說其相。	It is said that it is like the eye root, and its appearance should be described.
云何色處？	Where are the clouds?
謂色為眼已正當見及彼同分，是名色處。	It is said that form is the eye that has seen it properly and that it is the same part. This is the place of name and form.
又色為眼增上發眼識，已正當了別及彼同分，是名色處。	Furthermore, form increases the consciousness of the eye, and it is already properly differentiated and divided into the same parts. This is the place of name and form.
又色於眼已正當礙及彼同分，是名色處。	Moreover, the color in the eye has already hindered the same part, which is the place of name and form.
又色為眼已正當行及彼同分，是名色處。	Also, form is the eye that has properly moved and is divided into parts, which is the place of name and form.
如是過去未來現在諸所有色，名為色處，亦名所知乃至所等證。	Such all forms in the past, future and present are called form, and they are also called known and even realized.
此復云何？	What does this mean?
謂四大種所造，青黃赤白、雲烟塵霧、長短方圓高下、正不正、影光明暗、空一顯色，相雜紅紫碧綠皂褐，及餘所有眼根所見、眼識所了，所有名號、異語增語、想等想施設言說。	It is said that it is made of the four major colors: blue, yellow, red and white, clouds, smoke, dust and mist, long and short, square and round, high and low, right and wrong, light and dark shadows, empty one-appearing colors, mixed with red, purple, green and soapy brown, and the rest of what is seen by the eyes and what is perceived by the eyes. , all names, different words and words, thoughts, etc., thoughts and facilities are spoken.
謂名色、名色界、名色處、名彼岸。	It is called name and form, name and form realm, name and form place, name and other shore.
如是色處，是外處攝。	Such color is taken from the outside.
云何耳處？	Where are the clouds?
謂如耳根，應說其相。	It is said that it is like an ear root, and its appearance should be described.
云何聲處？	Where is the sound?
謂聲為耳已正當聞及彼同分，是名聲處。	It is said that the sound has been properly heard by the ear and shared with it. This is the place of reputation.
又聲為耳增上發耳識，已正當了別及彼同分，是名聲處。	In addition, the sound increases the awareness of the ear, and it has been properly differentiated and shared with others. This is the place of fame.
又聲於耳已正當礙及彼同分，是名聲處。	Moreover, the sound in the ear has already hindered the other person, which is the place of reputation.
又聲為耳已正當行及彼同分，是名聲處。	Also, the sound is heard by the ears and has been properly performed and shared with them. This is the place of fame.
如是過去未來現在諸所有聲，名為聲處，亦名所知乃至所等證。	In this way, all sounds in the past, future and present are called the place of sound, and they are also called known and even realized.
此復云何？	What does this mean?
謂四大種所造，象聲馬聲、車聲步聲、䗍聲鈴聲、大小鼓聲、歌聲詠聲、讚聲梵聲，及四大種互相觸聲，於晝夜分語言音聲，及餘所有耳根所聞、耳識所了，所有名號、異語增語、想等想施設言說謂名聲、名聲界、名聲處、名彼岸。	It is said that it is created by the four major kinds of sounds, such as the sound of horses, the sound of carriages and footsteps, the sound of bells, the sound of large and small drums, the sound of singing and chanting, the sound of praise and Sanskrit, and the four major kinds of mutual contact sounds, which distinguish the sounds of speech and the rest during the day and night. All the things heard by the ears and perceived by the ears, all the names, different words, thoughts, etc. are said to be the fame, the world of fame, the place of fame, and the shore of fame.
如是聲處，是外處攝。	Such sound is taken from outside.
云何鼻處？	Where is the cloud?
謂如鼻根，應說其相。	It is said that it is like the root of the nose, and its appearance should be described.
云何香處？	Where is the fragrance?
謂香為鼻已正當嗅及彼同分，是名香處。	It is said that the nose has properly smelled the fragrance and has shared it with it. This is called the place of fragrance.
又香為鼻增上發鼻識，已正當了別及彼同分，是名香處。	In addition, the fragrance increases the nasal consciousness in the nose, and it has been properly differentiated and shared with others. This is called the place of fragrance.
又香於鼻已正當礙及彼同分，是名香處。	Moreover, the fragrance in the nose has already interfered with the other parts. This is called the place of fragrance.
又香為鼻已正當行及彼同分，是名香處。	Moreover, the fragrance has been properly transported to the nose and shared with it. This is called the place of fragrance.
如是過去未來現在諸所有香，名為香處，亦名所知乃至所等證。	Such incense in the past, future and present is called the place of incense, and it is also called the knowledge and realization.
此復云何？	What does this mean?
謂四大種所造，根香莖香、枝香葉香、花香果香、好香惡香、平等香，及餘所有鼻根所嗅、鼻識所了，所有名號、異語增語、想等想施設言說謂名香、名香界、名香處、名彼岸。	It is said to be made of the four major kinds, the fragrance of roots and stems, the fragrance of branches and leaves, the fragrance of flowers and fruits, the fragrance of good and bad fragrances, the fragrance of equality, and the rest of what the nose can smell and what the nose recognizes, all names, and different words. , Think about it, think about it, and use it to describe the name of the fragrance, the world of fragrance, the place of fragrance, and the other shore.
如是香處，是外處攝。	Such a fragrant place is taken from the outside.
云何舌處？	Where is the cloud?
謂如舌根，應說其相。	It is said that it is like the root of the tongue, and its appearance should be described.
云何味處？	Where does the cloud come from?
謂味為舌已正當嘗及彼同分，是名味處。	It is said that the taste is the tongue that has tasted it properly and that it is the same part. This is called the place of taste.
又味為舌增上發舌識，已正當了別及彼同分，是名味處。	In addition, the taste increases the awareness of the tongue on the tongue, and it has been properly differentiated and divided into the same parts. This is called the place of taste.
又味於舌已正當礙及彼同分，是名味處。	Moreover, the taste has already interfered with the tongue and is divided into two parts. This is called the place of taste.
又味為舌已正當行及彼同分，是名味處。	And the taste is the tongue that has been properly moved and divided into parts, which is called the place of taste.
如是過去未來現在諸所有味，名為味處，亦名所知乃至所等證。	In this way, all the tastes in the past, future and present are called taste places, and they are also called known and even realized.
此復云何？	What does this mean?
謂四大種所造，根味莖味、枝味葉味、花味果味、食味飲味，及諸酒味、苦味酢味、甘味辛味、醎味淡味、可意味不可意味、順捨處味，及餘所有舌根所嘗、舌識所了，所有名號、異語增語、想等想施設言說謂名味、名味界、名味處、名彼岸。	It is said to be made of the four major types: root, stem, twigs and leaves, flowers and fruits, food and drink, as well as wine, bitter and sour, sweet and pungent, wine and bland, meaningless but not meaningless, and smooth. Taste, as well as all the rest tasted by the root of the tongue, everything perceived by the tongue, all names, different words, thoughts, etc., are used to describe the name and taste, the realm of name and taste, the place of name and taste, and the name of the other shore.
如是味處，是外所攝。	Such taste is taken from outside.
云何身處？	Where is Yun?
謂如身根，應說其相。	It is said that it is like the root of the body, and its appearance should be described.
云何觸處？	Where did the cloud come into contact?
謂觸為身已正當覺及彼同分，是名觸處。	It is said that the body has been properly aware of the same thing as the body. This is called the place of contact.
又觸為身增上發身識，已正當了別及彼同分，是名觸處。	In addition, touching increases the awareness of the upper body of the body, and it has been properly differentiated and shared with others. This is called the place of touching.
又觸於身已正當礙及彼同分，是名觸處。	Also, if it touches the body, it is already in the way of harming the other person. This is called the place of contact.
又觸為身已正當行及彼同分，是名觸處。	Also, if the body has done the right thing and has the same effect as him, this is called the place of contact.
如是過去未來現在諸所有觸，名為觸處，亦名所知乃至所等證。	Such contact in the past, future and present is called the place of contact, and it is also called the knowledge and even the realization.
此復云何？	What does this mean?
謂四大種及四大種所造滑性澁性、輕性重性、冷煖、飢渴，及餘所有身根所覺、身識所了，所有名號、異語增語、想等想施設言說謂名觸、名觸界、名觸處、名彼岸。	It refers to the four major kinds and the slippery and violent nature, light and heavy nature, cold and warm, hunger and thirst created by the four major kinds, as well as all the other things that the body senses feel and the body knows, and all the names, different words and thoughts, and other thoughts. The teachings are called name contact, name contact boundary, name contact place, and name other shore.
如是觸處，是外所攝。	Such contact is taken from outside.
云何意處？	What does the cloud mean?
謂如意根，應說其相。	When it comes to the wish-fulfilling root, its appearance should be described.
云何法處？	Where can I go?
謂法為意已正當知，是名法處。	It is rightly understood that the meaning of Dharma is called Dharma.
又法為意增上發意識，已正當了別，是名法處。	In addition, the Dharma increases the consciousness of the mind, which has been properly differentiated. This is called the place of Dharma.
又法於意已正當礙，是名法處。	Moreover, the Dharma has become an obstacle to the mind, and this is called the place of Dharma.
又法為意已正當行，是名法處。	Moreover, Dharma means that the intention has been properly performed, which is called the place of Dharma.
如是過去未來現在諸所有法，名為法處，亦名所知乃至所等證。	All dharmas in the past, future and present are called dharmas, and they are also called known and even realized.
此復云何？	What does this mean?
謂受、想、思、觸、作意、欲、勝解、信精進念定慧、尋伺、放逸不放逸、善根不善根無記根、一切結縛隨眠隨煩惱纏、諸所有智見現觀、得無想定滅定無想事、命根、眾同分住、得事、得處、得生老住無常、名身句身文身、虛空擇滅非擇滅，及餘所有意根所知、意識所了，所有名號、異語增語、想等想施設言說謂名法、名法界、名法處、名彼岸。	It refers to feelings, thoughts, thoughts, touches, intentions, desires, superior understanding, faith, diligence, mindfulness, concentration, wisdom, pursuit, letting go and not letting go, good roots and bad roots without remembering roots, all knots, sleep, troubles, and everything else. Wisdom, view, appearance, attainment of non-contemplation, concentration, cessation, concentration of non-conception, life root, shared abiding among all, attainment of events, attainment of place, attainment of birth, aging, and impermanence, names, bodies, sentences, bodies, tattoos, void choosing and annihilation, non-choosing annihilation, and all other thoughts All the names, different words, thoughts, etc. that are known by the faculties and understood by the consciousness are said to be called the Name Dharma, the Name Dharma Realm, the Name Dharma Place, and the Name Other Shore.
如是法處，是外處攝。	This is the place of Dharma, which is taken from the outside.

19 – 蘊品第十九 Yunpin 19

蘊品第十九	Yunpin 19
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「有五種蘊。	"There are five aggregates.
何等為五？	What is five?
謂色蘊、受蘊、想蘊、行蘊、識蘊，是名五蘊。」	It is called the five aggregates, namely the form aggregate, the feeling aggregate, the thought aggregate, the formation aggregate, and the consciousness aggregate. "
云何色蘊？	What is the cloud of color?
謂諸所有色，一切皆是四大種及四大種所造，是名色蘊。	It is said that all forms are created by the four major species and the four major species, which are the name and form aggregates.
云何受蘊？	Why is Yun suffering from the aggregate?
謂諸受等受、別受受性，受所攝，是名受蘊。	It is called the feeling of all kinds of feelings, the nature of feeling, and the nature of feeling. This is called the aggregate of feeling.
復有二受，說名受蘊，謂身受、心受。	There are two more feelings, which are called feeling aggregates, namely physical feeling and mental feeling.
云何身受？	How do you feel about it?
謂五識身相應諸受乃至受所攝，是名身受。	It is said that the body of five consciousnesses corresponds to various feelings and is even captured by feelings. This is called body feeling.
云何心受？	How do you feel about it?
謂意識相應諸受乃至受所攝，是名心受。	It is said that consciousness corresponds to various feelings and even is captured by feelings, which is called mental feeling.
復有二受，說名受蘊，謂有味受、無味受。	There are two more feelings, which are called feeling aggregates, namely tasted feeling and tasteless feeling.
云何有味受？	How can there be taste and feeling?
謂有漏作意相應諸受乃至受所攝，是名有味受。	It is said that there is an outflow of thoughts corresponding to various feelings and even being captured by the feelings. This is called tasteful feeling.
云何無味受？	Why is it tasteless?
謂無漏作意相應諸受乃至受所攝，是名無味受。	It is said that the mind without leakage corresponds to all feelings and even is captured by the feelings. This is called tasteless feeling.
有作是說，欲界作意相應受名有味受，色無色界作意相應受名無味受。	Youzuo says that the corresponding feelings in the desire realm are called tasteful feelings, and the corresponding feelings in the formless realm are called tasteless feelings.
今此義中有漏作意相應受名有味受，無漏作意相應受名無味受。	Now in this meaning, if there is leakage, the corresponding feeling is called tasteful feeling, and if there is no leakage, the corresponding feeling is called tasteless feeling.
如有味受無味受，如是墮受不墮受、耽嗜依受出離依受、順結受不順結受、順取受不順取受、順纏受不順纏受、世間受出世間受亦爾。	If there is a tasteless feeling, if there is no falling feeling, if there is no falling feeling, if one is addicted to the feeling of dependence and is separated from the feeling of dependence, if one accepts the feeling but does not follow the accepted feeling, if one accepts the feeling but does not follow the accepted feeling, if one follows the entangled feeling and does not comply with the entangled feeling, then there is worldly feeling. The world is full of suffering.
復有三受，說名受蘊，謂樂受、苦受、不苦不樂受。	There are three more feelings, which are called feeling aggregates, namely pleasant feeling, painful feeling, and neither painful nor pleasant feeling.
云何樂受？	How can I enjoy it?
謂順樂觸所生身樂心樂，平等受受所攝，是名樂受。	It is said that the physical happiness and mental happiness arising from the pleasant contact, and the equal acceptance of the feelings are called pleasant feelings.
復次脩初第二第三靜慮，順樂受觸所起心樂，平等受受所攝，是名樂受。	Repeat the first, second, and third meditations, and follow the joy caused by the pleasant feeling, and be equally affected by the feeling. This is called pleasant feeling.
云何苦受？	Why do you suffer so much?
謂順苦觸所生身苦心苦，不平等受受所攝，是名苦受。	It is said that the body is suffering and the mind is suffering due to the painful contact, and the unequal feeling is affected by the feeling. This is called painful feeling.
云何不苦不樂受？	Why don't you feel pain and pleasure?
謂順不苦不樂觸所生身捨心捨，非平等非不平等受受所攝，是名不苦不樂受。	It is said that the equanimity of the body and mind that arises from the contact of neither pain nor pleasure, nor the feelings of equality nor inequality, is called neither pain nor pleasure.
復次脩未至定靜慮中間第四靜慮及無色定，順不苦不樂觸所生心捨，非平等非不平等受受所攝，是名不苦不樂受。	The fourth level of meditation and formless concentration in the middle of the repeated practice before reaching concentration, conforming to the mind that is neither painful nor pleasant, and being affected by neither equal nor unequal feelings, is called neither pain nor pleasure.
復有四受，說名受蘊，謂欲界受、色界受、無色界受、不繫受。	There are four more feelings, which are called feeling aggregates, namely feeling in the desire realm, feeling in the form realm, feeling in the formless realm, and feeling without attachment.
云何欲界受？	Why do you want to experience it?
謂欲界作意相應諸受乃至受所攝，是名欲界受。	It is said that the mind in the desire realm corresponds to various feelings and is even captured by the feelings. This is called the desire realm feeling.
云何色界受？	How can the color realm be affected?
謂色界作意相應諸受乃至受所攝，是名色界受。	It is said that the mind of the form realm corresponds to various feelings and even is captured by the feelings. This is the name and form feeling.
云何無色界受？	Why is there no feeling in the formless realm?
謂無色界作意相應諸受乃至受所攝，是名無色界受。	It is said that the mind of the formless realm corresponds to all feelings and is even captured by the feelings. This is called the feeling of the formless realm.
云何不繫受？	Why not accept it?
謂無漏作意相應諸受乃至受所攝，是名不繫受。	It is said that the mind without leakage corresponds to all feelings and even is captured by the feelings. This is called not tied to feelings.
復有五受，說為受蘊，謂樂受、苦受、喜受、憂受、捨受。	There are five more feelings, which are called feeling aggregates, namely pleasant feeling, painful feeling, joyful feeling, sad feeling, and peaceful feeling.
如是五受，廣說如根品。	Such five feelings can be widely explained as root products.
復有六受，說為受蘊，謂眼觸所生受、耳鼻舌身意觸所生受。	There are six more feelings, which are called feeling aggregates, which are feelings arising from contact with the eyes, feelings arising from contact with the ears, nose, tongue, body, and mind.
云何眼觸所生受？	Why are the feelings arising from eye contact?
謂眼及色為緣生眼識，三和合故生觸，觸為緣故生受。	It is said that eye and color are the cause of eye consciousness, the combination of the three causes contact, and contact is the cause of feeling.
此中眼為增上、色為所緣、眼觸為因、眼觸為等起，是眼觸種類、是眼觸所生、與眼觸所生作意相應。	Among them, the eye is the enhancement, the form is the object, the eye contact is the cause, and the eye contact is the origin. This is the type of eye contact, the eye contact is born, and the intention generated by the eye contact corresponds to it.
於眼識所了別色諸受乃至受所攝，是名眼觸所生受。	Feelings of different colors and objects that are recognized by the eye, and even those that are captured by the feelings, are called feelings arising from eye contact.
如是耳鼻舌身意觸所生受，廣說亦爾。	Such feelings arising from the contact of the ears, nose, tongue, body, and mind can be widely explained.
是名受蘊。	This is called the feeling aggregate.
如受蘊，如是想蘊識蘊，如其所應，廣說亦爾。	Such as the feeling aggregate, such as the perception aggregate, such as the consciousness aggregate, as they should be, it can be said widely.
云何行蘊？	Yunhexingyun?
謂行蘊有二種：	There are two types of predicates:
一、心相應行蘊；	1. The mind corresponds to the formation aggregate;
二、心不相應行蘊。	2. The mind does not correspond to the formation aggregates.
云何心相應行蘊？	Why does the mind correspond to the karma aggregate?
謂思、觸、作意，廣說乃至諸所有智見現觀。	It refers to thinking, touching, and contemplation, and it can be widely explained and even all wisdom, vision, and visualization can be seen.
復有所餘如是類法與心相應，是名心相應行蘊。	If there is more than one thing like this, it corresponds to the mind. This is called the mind-corresponding dharma aggregate.
云何心不相應行蘊？	Why does the mind not correspond to the formation aggregate?
謂得、無想定廣說乃至文身。	It is said that there is no thought of Ding Guangshuo and even tattoos.
復有所餘如是類法不與心相應，是名心不相應行蘊。	If there is anything like this that does not correspond to the mind, this is called the mind not corresponding to the khandhas.
如是心相應行蘊及心不相應行蘊，總名行蘊。	The aggregates of mental formations corresponding to the mind and the aggregates of mental formations not corresponding to the mind are collectively called the aggregates of mental formations.

20 – 多界品第二十之一 Multi-realm product number 21

多界品第二十之一	Multi-realm product number 21
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
時阿難陀獨居靜室作是思惟：	At that time Ananda was sitting alone in a quiet room and thinking:
「諸起怖畏及起災患擾惱事者，皆是愚夫、非諸智者。」	Those who cause fear and cause disasters and troubles are all fools and not wise people.
既思惟已，於日後分從靜室出，往世尊所，頂禮雙足退住一面，以所思事具白世尊。	After you have thought about it, you will go out of the quiet room one day, go to where the Blessed One is, bow to the Blessed One, stand aside with your feet, and reflect on the Blessed One with what you are thinking about.
佛印可言：	Buddha's seal can be said:
「如是如是。	"So it is.
諸起怖畏及起災患擾惱事者，皆是愚夫、非諸智者。	Those who cause fear and cause disasters and troubles are all fools and not wise people.
如置火在乾蘆草舍、樓堂臺觀，亦被焚燒。	If a fire is set in a dry reed house, a building or a building, it will also be burned.
愚夫亦爾，以無智故，起諸怖畏及災患等。	You are also a fool. Because of your lack of wisdom, you cause all kinds of fear, disaster, etc.
慶喜當知，過去未來現在，怖畏災患擾惱，皆愚夫生、非諸智者，以諸智者不起彼故。	Rejoice and know that in the past, future and present, fear, disaster, trouble, and trouble are all the result of fools and not the wise, because the wise cannot afford to do so.
慶喜當知，愚夫有怖畏、智者無怖畏。	Rejoice and know that a fool has fear, but a wise man has no fear.
愚夫有災患、智者無災患。	Foolish people are in trouble, but wise people are in trouble.
愚夫有擾惱、智者無擾惱。	A fool has troubles, but a wise man has no troubles.
是故慶喜應知愚夫及智者法，知已遠離諸愚夫法，於智者法應正受行。」	Therefore, if you are happy, you should know the Dharma of fools and wise men. Knowing that you have stayed away from the Dharma of fools, you should practice the Dharma of wise men correctly. "
阿難陀言：	Ananda said:
「齊何施設諸愚夫數？」	How can Qi help these foolish people?
佛言：	Buddha said:
「若有於界、處、蘊及於緣起、處非處法不善巧者，是愚夫數。」	If there is a person who is unskillful in the realms, places, aggregates, dependent originations, and non-places, he is a fool.
阿難陀言：	Ananda said:
「齊何施設諸智者數？」	How can we provide for the number of wise men?
佛言：	Buddha said:
「若有於界處蘊及於緣起、處非處法得善巧者，是智者數。」	If there are those who are skillful in the accumulation of realms, dependent origination, and non-dharmas, this is the number of wise men.
阿難陀言：	Ananda said:
「云何智者於界善巧？」	How can a wise man be skillful in the world?
佛言：	Buddha said:
「智者於十八界如實知見，是界善巧。	"The wise know and see the eighteen realms as they really are, and they are skillful in this realm.
謂如實知見，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。	It refers to the true knowledge and view, the eye-consciousness realm, the color realm, the ear-consciousness realm, the ear realm, the sound realm, the ear-consciousness realm, the nose realm, the smell realm, the nose-consciousness realm, the tongue realm, the taste realm, the tongue-consciousness realm, the body realm, the touch realm, the body-consciousness realm, and the mind realm, the dharma realm, the consciousness realm.
復於六界如實知見是界善巧，謂如實知見地界、水界、火界、風界、空界、識界。	Furthermore, knowing and seeing the six realms as they really are is skillful, which means knowing and seeing the earth realm, the water realm, the fire realm, the wind realm, the space realm, and the consciousness realm.
復於六界如實知見是界善巧，謂如實知見欲界、恚界、害界、無欲界、無恚界、無害界。	Furthermore, knowing and seeing the six realms as they really are is skillful, that is, knowing and seeing the realm of desires, the realm of hatred, the realm of harm, the realm of no desire, the realm of no hatred, and the realm of harmlessness.
復於六界如實知見是界善巧，謂如實知見樂界、苦界、喜界、憂界、捨界、無明界。	Furthermore, knowing and seeing the six realms as they really are is skillful, which means knowing and seeing the realm of happiness, suffering, joy, sorrow, equanimity and ignorance.
復於四界如實知見是界善巧，謂如實知見受界、想界、行界、識界。	Furthermore, in the four realms, the realm of knowing and seeing truthfully is skillful, which is called the realm of receiving, thinking, action, and consciousness.
復於三界如實知見是界善巧，謂如實知見欲界、色界、無色界。	Furthermore, knowing and seeing the three realms as they really are is skillful, that is, knowing and seeing the desire realm, the form realm, and the formless realm as they really are.
復於三界如實知見是界善巧，謂如實知見色界、無色界、滅界。	Furthermore, in the three realms, knowing and seeing these realms as they really are is skillful, that is, knowing and seeing the form realm, the formless realm, and the realm of annihilation as it truly is.
復於三界如實知見是界善巧，謂如實知見過去界、未來界、現在界。	Furthermore, knowing and seeing the three realms as they really are is skillful, which means knowing and seeing the past, future and present realms as they really are.
復於三界如實知見是界善巧，謂如實知見劣界、中界、妙界。	Furthermore, knowing and seeing the three realms as they really are is skillful, which is called knowing and seeing the bad realm, the middle realm, and the wonderful realm.
復於三界如實知見是界善巧，謂如實知見善界、不善界、無記界。	Furthermore, in the three realms, knowing and seeing the world as it really is is skillful, which means knowing and seeing the good world, the unwholesome world, and the unrecorded world.
復於三界如實知見是界善巧，謂如實知見學界、無學界、非學非無學界。	In the three realms, knowing and seeing truthfully is the realm of skill. It is said that knowing and seeing truthfully is the realm of learning, the realm of no learning, the realm of neither learning nor no learning.
復於二界如實知見是界善巧，謂如實知見有漏界、無漏界。	Furthermore, in the two realms, knowing and seeing truthfully is a realm that is skillful. It is said that knowing and seeing truthfully has a realm of leakage and a realm without leakage.
復於二界如實知見是界善巧，謂如實知見有為界、無為界。	Furthermore, knowing and seeing truthfully in the two realms is a realm that is skillful. It is said that knowing and seeing truthfully is the conditioned realm and the unconditioned realm.
是名智者於界善巧。」	This is a wise man who is skillful in the world. "
阿難陀言：	Ananda said:
「云何智者於處善巧？」	How can a wise man be skillful in everything he does?
佛言：	Buddha said:
「智者於十二處如實知見是處善巧，謂如實知見眼處色處、耳處聲處、鼻處香處、舌處味處、身處觸處、意處法處，是名智者於處善巧。」	The wise know and see the twelve places as they really are. This means that they know and see as they really are: the eye is the place of color, the ears are the place of sound, the nose is the place of fragrance, the tongue is the place of taste, the body is the place of contact, and the mind is the place of dharmas. This is called A wise man is skillful in everything he does.
阿難陀言：	Ananda said:
「云何智者於蘊善巧？」	How can a wise man be so skillful as Yu Yun?
佛言：	Buddha said:
「智者於五蘊如實知見是蘊善巧，謂如實知見色蘊、受蘊、想蘊、行蘊、識蘊，是名智者於蘊善巧。」	A wise person knows and sees the five aggregates as they really are, and they are skillful in them. That is to say, he knows and sees the aggregates of form, feeling, perception, formations, and consciousness as they really are. This is called a wise person who is skillful in the aggregates.
阿難陀言：	Ananda said:
「云何智者於緣起善巧？」	How can a wise person be skillful in dependent origination?
佛言：	Buddha said:
「智者於十二支緣起順逆如實知見是緣起善巧，謂如實知見依此有彼有、此生故彼生，謂無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死發生愁歎苦憂擾惱，如是便集純大苦蘊。	"A wise person knows and sees the twelve branches of dependent origin according to the truth. This is dependent origination and skillful. It is said that the truthful knowledge and seeing depends on this and that, and this is born because of the other. It is said that the six bases of ignorance are dependent on action, action is dependent on consciousness, consciousness is dependent on name and form, and name and form are dependent on it. , the six bases are conditioned contact, contact is conditioned to feel, feeling is conditioned to love, love is conditioned to take, taking is conditioned to be, conditioned to be born, birth is conditioned to old age and death to produce sorrow, sigh, pain, worry and trouble, in this way, pure and great suffering is gathered.
及如實知依此無彼無、此滅故彼滅，謂無明滅故行滅、行滅故識滅、識滅故名色滅、名色滅故六處滅、六處滅故觸滅、觸滅故受滅、受滅故愛滅、愛滅故取滅、取滅故有滅、有滅故生滅、生滅故老死愁歎苦憂擾惱滅，如是便滅純大苦蘊。	And knowing it as it really is, there is nothing and nothing, and this ceases, so that ceases. It is said that ignorance ceases, so action ceases, and action ceases, so consciousness ceases. Consciousness ceases, so name and form cease. Name and form cease, so the six senses cease. When contact ceases, suffering ceases; when receiving ceases, love ceases; when love ceases, taking ceases; when taking ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, death, sorrow, sighing, sorrow, trouble, and annoyance cease. In this way, the pure aggregate of great suffering is destroyed.
是名智者於緣起善巧。」	This is a wise man who is skillful in dependent origination. "
阿難陀言：	Ananda said:
「云何智者於處非處善巧？」	How can a wise man be so skillful in every wrong place?
佛言：	Buddha said:
「智者於處非處如實知見是處非處善巧，謂如實知無處無容身語意惡行，感可愛可樂可欣可意異熟。	"The wise know and see what is right and what is wrong everywhere as it really is. They know that there is no place for bad deeds of body, speech, and mind. They know that there is no room for evil deeds of body, speech, and mind. They feel lovely, happy, happy, happy, and thoughtful.
有處有容身語意惡行，感不可愛不可樂不可欣不可意異熟。	There is room for evil deeds of body, speech, and mind, whether they are cute, happy, happy, pleasant, or mature.
無處無容身語意妙行，感不可愛不可樂不可欣不可意異熟。	There is no room for the wonderful deeds of body, speech, and mind, whether they are lovely, joyful, joyful, pleasant, or mature.
有處有容身語意妙行，感可愛可樂可欣可意異熟。	There are wonderful words and deeds everywhere, and the feelings are lovely, happy, happy, and mature.
無處無容行身語意惡行已，由此因緣身壞命終生諸善趣。	There is no room for evil deeds of body, speech, and mind, which cause the body to be ruined and lead a life of good deeds.
有處有容行身語意惡行已，由此因緣身壞命終墮諸惡趣。	There are places where it is allowed to do bad things with body, speech, and mind, and due to this, the body will be destroyed and life will eventually fall into the lower realms.
無處無容行身語意妙行已，由此因緣身壞命終墮諸惡趣。	There is no place for you to perform wonderful deeds of body, speech and mind. Due to this, your body will be destroyed and your life will end up in the lower realms.
有處有容行身語意妙行已，由此因緣身壞命終生諸善趣。	There are places where you can perform wonderful deeds of body, speech, and mind, and from this, your body will be destroyed and your life will be filled with good destinations.
是處非處善巧。	Everything is right and everything is wrong.
復如實知見無處無容非前非後有二輪王生一世界。	Once again, knowing and seeing as it really is, there is no room for anything different, before or after, there are two kings born in one world.
有處有容非前非後有一輪王生一世界。	Wherever there is content, neither the front nor the back, there is a king and a world.
無處無容非前非後有二如來生一世界。	Nowhere is there anything that is neither before nor behind. There are two Tathagatas reborn in one world.
有處有容非前非後有一如來生一世界。	There is a world where there is a Tathagata who is neither before nor after.
是處非處善巧。	Everything is right and everything is wrong.
復如實知見無處無容女作輪王、帝釋、魔王、梵王，及證獨覺菩提、或證無上正等菩提。	Knowing and seeing as it really is, there is no room for women to be wheel kings, Shakti gods, demon kings, and Brahma kings, and to achieve the enlightenment of Solitary Enlightenment or the supreme enlightenment.
有處有容男作輪王帝釋魔王梵王、及證獨覺菩提或證無上正等菩提。	There is a place where a man can be the king of chakra, the king of demons, the king of Brahma, and the one who has attained the enlightenment of pacifism or the supreme enlightenment.
是處非處善巧。	Everything is right and everything is wrong.
復如實知見無處無容具聖見者，故思害母、害父、害阿羅漢、破和合僧及起惡心出佛身血。	Knowing and seeing as it really is, there is no room for those with holy views. Therefore, thinking about harming the mother, harming the father, harming Arhats, breaking the harmony of the Sangha, and causing nausea and bleeding from the Buddha's body.
有處有容諸異生者作五無間。	Wherever there is room for all kinds of alien beings, it is called Wu Wujian.
無處無容具聖見者，故思斷眾生命。	There is no place for people with holy views, so I think about and judge all lives.
有處有容諸異生者，故思斷眾生命。	There is room for all kinds of alien beings, so I think about all lives.
無處無容具聖見者，故思越諸學處。	There is no room for people with holy views, so I think about all the places of learning.
有處有容諸異生者，故思越諸學處。	There is room for all kinds of alien beings, so think about all the places to learn.
無處無容具聖見者，捨勝學處趣劣學處，或求外道為師、或求外道為福田、或瞻仰外道沙門婆羅門面、或種種占卜諸吉祥事執為清淨，或受第八有。	There is no room for people with holy visions. They give up their studies and study in a poor place. Some seek heretics as teachers, some seek heretics as a field of blessings, some look at the faces of heretical recluses and Brahmins, some perform all kinds of divination and auspicious things to make them pure, or some receive blessings. Eight yes.
有處有容諸異生者，有如是事。	There is room for all kinds of alien beings, and this is what happened.
是處非處善巧。	Everything is right and everything is wrong.
復如實知見無處無容未斷五蓋令心染污、令慧力羸、障礙道品、違涅槃者，心善安住四念住中。	Once you know and see truthfully, there is no place where the five hindrances have not been cut off, which pollute the mind, weaken the wisdom, hinder the path, and violate Nirvana.
有處有容已斷五蓋令心染污、令慧力羸、障礙道品、違涅槃者，心善安住四念住中。	Wherever there are those whose five hindrances have been severed, causing the mind to be polluted, weakening the wisdom, hindering the path, and violating Nirvana, the mind should be kind and settled in the four mindfulness centers.
無處無容未斷五蓋廣說乃至違涅槃者，心未善住四念住中而能修習七等覺支。	There is no place where the Five Hindrances have not been expounded or even violated Nirvana, and the mind has not been able to cultivate the seven factors of enlightenment by remaining in the four mindfulness centers.
有處有容已斷五蓋廣說乃至違涅槃者，心已善住四念住中乃能修習七等覺支。	There may be cases where the five hindrances have been cut off and even violate nirvana. If the mind has been well abiding in the four mindfulness abides, it can practice the seven factors of enlightenment.
無處無容未斷五蓋廣說乃至違涅槃者，心未善住四念住中而能修習七等覺支，而證聲聞獨覺無上菩提。	There is no place where the Five Hindrances have not been expounded or even violated Nirvana. The mind has not been able to practice the seven factors of enlightenment and realize the supreme Bodhi of the Sravaka.
有處有容已斷五蓋廣說乃至違涅槃者，心已善住四念住中已，能修習七等覺支，乃能證得聲聞獨覺無上菩提。	There are those who have cut off the Five Hindrances and even violated Nirvana. Their hearts have already abided well in the four mindfulness practices, and they can practice the seven factors of enlightenment, and they can realize the supreme Bodhi of the Sravaka Alone Enlightenment.
是名智者於處非處善巧。」	This is a wise man who is skillful in everything. "
阿難陀曰：	Ananda said:
「今此法門，其名何等？	"What is the name of this Dharma door now?
云何奉持？」	Why do you support it? "
佛告慶喜：	The Buddha said to celebrate:
「今此法門，名為四轉、亦名大法鏡、亦名甘露鼓、亦名多界，應如是持。」	Now this Dharma door is called the Four Turns, also called the Great Dharma Mirror, also called the Nectar Drum, and also called the Many Realms. It should be held in this way.
時阿難陀歡喜敬受。	At that time Ananda accepted it with joy.
云何眼界？	What's your vision?
謂如眼根。	It's called eye root.
云何色界？	Where is the color world?
謂如色處。	It's called the color place.
云何眼識界？	How can you see the world?
謂眼色為緣所生眼識，此中眼為增上、色為所緣，於眼所識色，諸了別異了別各別了別色，是名眼識界。	It is said that eye consciousness arises from the condition of eye and color, in which the eye is the enhancement and color is the object. For the color recognized by the eye, all objects are distinguished and each object is distinguished. This is called the world of eye consciousness.
餘五三界，隨其所應，廣說亦爾。	The remaining five and three realms can be discussed as appropriate.
云何地界？	Where is the boundary?
謂地界有二種：	There are two types of land boundaries:
一、內；	1. Inside;
二、外。	2. Outside.
云何內地界？	Where is the mainland?
謂此身內所有各別堅性堅類有執有受。	It means that all the different types of firmness in this body have attachments and feelings.
此復云何？	What does this mean?
謂髮毛爪齒乃至糞穢。	It means hair, claws, teeth and even excrement.
復有所餘身內各別堅性堅類有執有受，是名內地界。	Again, there are various types of firmness and firmness in the body, including attachments and feelings. This is called the inner realm.
云何外地界？	Where is the outer world?
謂此身外諸外所攝堅性堅類無執無受。	It is said that the solid nature and solid nature of all external objects outside the body have no attachment and no feeling.
此復云何？	What does this mean?
謂大地山、諸石瓦礫、蜯蛤蝸牛、銅鐵錫鑞、末尼真珠、瑠璃螺貝、珊瑚璧玉、金銀石藏杵藏、頗胝迦、赤珠右旋、沙土草木、枝葉花果。	It refers to the earth's mountains, various stones and rubble, clams, snails, copper, iron and pewter, Muni pearls, glazed conch shells, coral jade, gold, silver, stone and pestle, polka, red pearls, sandy soil, grass and trees, branches, leaves, flowers and fruits.
或復有地依水輪住，復有所餘在此身外堅性堅類無執無受，是名外地界。	Perhaps there is another land that lives on the water wheel, and there is something left outside this body that is firm and strong, without attachment or feeling. This is called the outer world.
前內此外，總名地界。	In addition to the front and inside, the general name is the boundary.
云何水界？	Where is the water realm?
謂水界有二種：	There are two types of water realm:
一、內；	1. Inside;
二、外。	2. Outside.
云何內水界？	Where is the inner water realm?
謂此身內所有各別濕性濕類有執有受。	It is said that all the different types of dampness in this body have attachments and feelings.
此復云何？	What does this mean?
謂諸淚汗乃至小便。	It means tears, sweat and even urination.
復有所餘身內各別濕性濕類有執有受，是名內水界。	Again, there are various types of dampness in the body that have attachments and feelings. This is called the inner water realm.
云何外水界？	Why is it beyond the water realm?
謂此身外諸外所攝濕性濕類無執無受。	It is said that the dampness and moisture absorbed by the outside of the body have no attachment and no feeling.
此復云何？	What does this mean?
謂根莖枝葉花果等汁露、酒乳酪酥油蜜糖、池沼陂湖、殑伽河、鹽母那河、薩剌渝河、頞氏羅筏底河、莫呬河、東海西海南海北海、四大海水。	It refers to the juices of roots, branches, leaves, flowers and fruits, wine, cheese, butter, honey, ponds, lakes, Suga River, Yanmu Na River, Sala Yu River, Yoshiluofadi River, Mohuo River, the East China Sea, the West Sea, the South China Sea, the North Sea, and the Four Seas. Big sea water.
或復有水依風輪住，復有所餘在此外濕性濕類無執無受，是名外水界。	Or there may be water again, depending on the wind wheel, and there may be water remaining outside of the dampness category without attachment or feeling. This is called the outer water realm.
前內此外，總名水界。	In addition to the front and inside, it is generally called the water realm.
云何火界？	Where is the fire world?
謂火界有二種：	There are two types of fire realm:
一、內：	1. Inside:
二、外。	2. Outside.
云何內火界？	Where is the inner fire realm?
謂此身內所有各別暖性暖類有執有受。	It is said that all the different types of warmth in the body have attachments and feelings.
此復云何？	What does this mean?
謂此身中諸所有熱等熱遍熱，由此所食所噉所飲正易消化，若此增盛令身燋熱。	It is said that all the heat and other heat in the body are all over the body, so the food, drinks and food can be easily digested. If this increase makes the body hot.
復有所餘身內各別暖性暖類有執有受，是名內火界。	There are various kinds of warmth in the body, including attachment and feeling. This is called the inner fire realm.
云何外火界？	Where is the cloud outside the fire world?
謂此身外諸外所攝暖性暖類無執無受。	It is said that the warmth taken from outside the body has no attachment or feeling.
此復云何？	What does this mean?
謂地暖火、日藥末尼、宮殿星宿火聚燈焰、燒村燒城燒川燒野、燒十二十三十四十五十百千或無量擔薪草等火熾盛烔然，或在山澤河池巖窟房舍殿堂樓觀草木根莖枝葉花果等暖。	It means that the earth warms the fire, the sun medicine is used to make nuns, the palace stars fire gathers the flames, the villages burn, the cities burn, the rivers burn, the fields burn, the fire burns ten, twenty, thirty, forty, five hundred thousand or countless loads of firewood, etc. The fire is blazing, or in the Mountains, rivers, pools, caves, houses, halls, and views of vegetation, roots, branches, leaves, flowers, and fruits are all warm.
復有所餘熱性熱類無執無受，是名外火界。	There is residual heat and no attachment or feeling, which is called the outer fire realm.
前內此外，總名火界。	In addition to the former, it is also called the Fire Realm.
云何風界？	Where is the wind world?
謂風界有二種：	There are two types of wind realm:
一、內；	1. Inside;
二外。	Second foreign affairs.
云何內風界？	Where is the inner wind realm?
謂此身內所有各別動性動類有執有受。	It means that all the different kinds of movement in this body have attachments and feelings.
此復云何？	What does this mean?
謂此身中，或上行風、或下行風、或傍行風、脇風背風、胸風肚風、心風臍風、嗢鉢羅風、蓽鉢羅風、刀風劍風針風、結風纏風、掣風努風強風、隨支節風、入出息風。	It means that in this body, there are upward winds, downward winds, side winds, threatening winds and leeward winds, chest winds and belly winds, heart winds and navel winds, urinating winds, piping winds, sword winds, sword winds, and needle winds. , knot wind entangles the wind, restrains the wind and strengthens the strong wind, follows the branch wind, and enters and exits the wind.
復有所餘身內各別動性動類有執有受，是名內風界。	Again, there are various types of movement in the body, including attachments and feelings. This is called the inner wind realm.
云何外風界？	Where is the wind outside the world?
謂此身外諸外所攝動性動類無執無受。	It is said that all externally-perturbed movements outside the body have no attachment or feeling.
此復云何？	What does this mean?
謂東風西風南風北風、有塵風無塵風、旋風暴風吠嵐婆風、小風大風無量風、風輪風、依空行風。	It is called east wind, west wind, south wind and north wind, dusty wind and dustless wind, whirlwind wind, whirlpool wind, small wind, strong wind and immeasurable wind, wind wheel wind, and empty wind.
復有所餘動性動類無執無受，是名外風界。	There is no remaining movement, no attachment and no feeling, which is called the outer wind realm.
前內此外，總名風界。	In addition to the front and inside, it is always called the wind world.
云何空界？	Where is the sky?
謂空界有二種：	There are two types of empty space:
一、內；	1. Inside;
二、外。	2. Outside.
云何內空界？	Where is the inner space of the cloud?
謂此身內所有各別空性空類有執有受。	It is said that all the different emptiness in this body have attachments and feelings.
此復云何？	What does this mean?
謂此身中隨皮肉血骨髓等空、眼穴耳穴鼻穴面門咽喉心腹腸肚等穴，由此通貯所飲所食及令下棄。	It means that the skin, flesh, blood, bone marrow and other holes in the body, the eye points, ear points, nose points, face, door, throat, heart, stomach, intestines and other points are used to store all the food, drink and discard it.
復有所餘身內各別空性空類，是名內空界。	The remaining emptiness within the body is called the inner realm of emptiness.
云何外空界？	Where is the outer space?
謂此身外諸外所攝空性空類無執無受。	It is said that the emptiness captured by the outside world has no attachment or feeling.
此復云何？	What does this mean?
謂外空逈隣呵伽色，是名外空界。	It is said that the outer space is called the outer space.
前內此外，總名空界。	In addition to the front and the inside, the total name is the empty realm.
云何識界？	How can I know the world?
謂五識身及有漏意識，是名識界。	The body of five consciousnesses and the consciousness with outflows are called the realm of consciousness.
說一切有部法蘊足論卷第十	Volume 10 of the Samasarvastivada Dharma-Gandha Treatise
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#【經文資訊】大正新脩大藏經第 26 冊 No.	#[Scripture Information] Taisho Newly Revised Tripitaka Volume 26 No.
1537 阿毘達磨法蘊足論	1537 Abhidhamma Dharma-Gandha Sutra
#【版本記錄】發行日期：	#[Version Record] Release date:
2023-12，最後更新：	2023-12, last updated:
44939	44939
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點	#[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】	#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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阿毘達磨法蘊足論卷第十一	Volume 11 of the Abhidhamma Dharma-Gandha Treatise
尊者大目乾連造	Venerable Mahamougal Lianzao
三藏法師玄奘奉　詔譯	Translated by the imperial edict of Tripitaka master Xuanzang

21 – 多界品第二十之餘 The twentieth grade of multi-realm products

多界品第二十之餘	The twentieth grade of multi-realm products
云何欲界？	Why do you want to reach the world?
謂於欲境諸貪等貪乃至貪類貪生，總名欲界。	It is said that in the realm of desire, all kinds of greed and greed and even greed and greed arise, it is called the realm of desire.
復次欲貪及欲貪相應受想行識，并所等起身業語業不相應行，總名欲界。	Again, desire and greed, corresponding feelings, thoughts, and actions, as well as actions, words, and deeds that do not correspond to actions are collectively called the realm of desire.
云何恚界？	Why do you hate the world?
謂於有情欲為損害乃至現為過患，總名恚界。	It is said that when there are sexual desires that cause damage or even appear as faults, it is always called the realm of hatred.
復次瞋恚及瞋恚相應受想行識，并所等起身業語業不相應行，總名恚界。	Again, anger and anger correspond to feelings, thoughts, and actions, and the actions, words, and deeds that arise do not correspond to actions, which are collectively called the realm of anger.
云何害界？	Why does it harm the world?
謂以手塊刀杖等物，隨一苦具捶打有情，諸損等損害等害，瞋恚所起能起苦事，總名害界。	It is said that hitting sentient beings with a knife, stick, etc., along with a painful tool, causes damage and other harm. Anger and anger can cause suffering, and are generally called harming the world.
復次諸害及害相應受想行識，并所等起身業語業不相應行，總名害界。	Furthermore, all harms and harms are related to the feelings, thoughts, and actions, and the actions, words, and deeds that are expected to occur are not corresponding to the actions, which are collectively called the realm of harm.
云何無欲界？	Why is there no desire realm?
謂於欲界思惟過患，如是欲界是不善法、是下賤者信解受持，佛及弟子、賢貴善士共所呵厭，能為自害、能為他害、能為俱害、能滅智慧、能礙彼類、能障涅槃，受持此法不生通慧、不引菩提、不證涅槃。	It is said that thinking about the faults in the desire realm is an unwholesome dharma that the lowly believe in, understand, and uphold. The Buddha, his disciples, and virtuous people are all disgusted with it. It can harm oneself, others, and everyone. It can destroy wisdom, hinder others, and hinder Nirvana. Accepting and upholding this method will not produce wisdom, lead to Bodhi, and achieve Nirvana.
如是思惟，發勤精進乃至勵意不息，是名無欲界。	Thinking like this, being diligent and diligent, and even being constantly motivated, is called the realm of desirelessness.
復次為斷欲界，於無欲界思惟功德，如是無欲界是善法、是尊勝者信解受持，佛及弟子、賢貴善士共所欣讚，不為自害、不為他害、不為俱害、增長智慧、不礙彼類、不障涅槃，受持此法能生通慧、能引菩提、能證涅槃。	Again, to cut off the desire realm, think about merits and virtues in the desire-free realm. Such a good dharma in the desire-free realm is believed, understood, and upheld by the venerable ones. The Buddha, his disciples, and the virtuous and good people all praise him. He does not harm himself or do anything. It does no harm to others, does no harm to others, increases wisdom, does not hinder others, and does not hinder Nirvana. Accepting and upholding this method can produce wisdom, lead to Bodhi, and realize Nirvana.
如是思惟，發勤精進乃至勵意不息，是名無欲界。	Thinking like this, being diligent and diligent, and even being constantly motivated, is called the realm of desirelessness.
復次思惟欲界，如病如癰、如箭惱害、無常苦空非我轉動、勞倦羸篤、是失壞法、迅速不停、衰朽非恒、不可保信、是變壞法。	Think about the realm of desire again and again, like a disease like a carbuncle, like an arrow hurting, impermanent and painful, empty and not self-moving, tired and weak, it is a corrupted dharma, it is rapid and unstoppable, it decays and is not permanent, it cannot be trusted, it is a dharma that becomes corrupted.
如是思惟，發勤精進，是名無欲界。	Thinking like this and making diligent efforts is called the realm of desirelessness.
復次為斷欲界，思惟彼滅是滅是離、思惟彼道是道是出。	Again, for the world of cessation of desire, think about its cessation, its cessation, and separation, and think about its path and exit.
如是思惟，發勤精進乃至勵意不息，是名無欲界。	Thinking like this, being diligent and diligent, and even being constantly motivated, is called the realm of desirelessness.
復次若思惟捨心定及道、捨心定相應，并無想定、滅定、擇滅。	Again, if you think about the concentration of equanimity and the Tao, and the concentration of equanimity, there will be no thought concentration, cessation concentration, or choice cessation.
如是思惟，發勤精進乃至勵意不息，是名無欲界。	Thinking like this, being diligent and diligent, and even being constantly motivated, is called the realm of desirelessness.
復次無欲及無欲相應受想行識，并所發起身業語業不相應行，總名無欲界。	Again, there are no desires and no corresponding feelings, thoughts and actions, and the actions initiated by the body, speech and actions are not corresponding. It is called the desire-free realm.
云何無恚界？	Why is there no world of hatred?
謂於恚界思惟過患，如是恚界是不善法乃至不證涅槃。	It is said that thinking about faults in the realm of anger is unwholesome and does not even lead to Nirvana.
如是思惟，發勤精進乃至勵意不息，是名無恚界。	Thinking like this, working hard and being constantly motivated is called the realm of no hatred.
復次為斷恚界，於無恚界思惟功德，如是無恚界是善法乃至能證涅槃。	Again, it is the realm of cessation of anger, and in the realm of innocence, one contemplates merits and virtues. In this realm of innocence, one can achieve nirvana through good Dharma.
如是思惟，發勤精進乃至勵意不息，是名無恚界。	Thinking like this, working hard and being constantly motivated is called the realm of no hatred.
復次思惟恚界，如病如癰乃至是變壞法。	Thinking again and again about the evil realm, it is like a disease, a carbuncle or even a corrupted Dharma.
如是思惟，發勤精進，是名無恚界。	Thinking like this and making diligent efforts is called the realm of no hatred.
復次為斷恚界，思惟彼滅是滅是離、思惟彼道是道是出。	Again, it is the realm of cessation of hatred, thinking about its cessation, its cessation, its departure, its path, its path, its emergence.
如是思惟，發勤精進乃至勵意不息。	If you think like this, you will be diligent and diligent, and you will be constantly motivated.
是名無恚界。	This is called the world of no hatred.
復次若思惟慈心定及道、慈心定相應。	Again, if you think about the concentration of loving-kindness and the Tao, the concentration of loving-kindness will correspond to it.
如是思惟，發勤精進乃至勵意不息。	If you think like this, you will be diligent and diligent, and you will be constantly motivated.
是名無恚界。	This is called the world of no hatred.
復次無恚及無恚相應受想行識，并所等起身業語業不相應行，總名無恚界。	Again, there is no anger and no anger corresponds to the feelings, thoughts, and actions, and the actions, words, and deeds that arise do not correspond to the actions. This is called the realm of no anger.
云何無害界？	Why is it harmless to the world?
謂於害界思惟過患，如是害界是不善法乃至不證涅槃。	It is said that thinking about faults in the harming world means that harming the world is unwholesome and may not lead to Nirvana.
如是思惟，發勤精進乃至勵意不息，是名無害界。	Thinking like this, being diligent and diligent, and even being constantly motivated are called harmless realms.
復次為斷害界，於無害界思惟功德，如是不害界是善法乃至能證涅槃。	Again, to eliminate the realm of harm, think about merits and virtues in the realm of no harm. Such a good law in the realm of non-harm can even lead to Nirvana.
如是思惟，發勤精進乃至勵意不息，是名無害界。	Thinking like this, being diligent and diligent, and even being constantly motivated are called harmless realms.
復次思惟害界，如病如癰乃至是變壞法。	Repeated thoughts harm the realm, such as disease or carbuncle, or even corrupt the Dharma.
如是思惟，發勤精進，是名無害界。	Thinking like this and making diligent efforts are called harmless realms.
復次為斷害界，思惟彼滅是滅是離、思惟彼道是道是出。	Again, to eliminate the harmful realm, think about its cessation, its cessation, and separation, and think about its path, its path, and its emergence.
如是思惟，發勤精進乃至勵意不息，是名無害界。	Thinking like this, being diligent and diligent, and even being constantly motivated are called harmless realms.
復次若思惟悲心定及道、悲心定相應。	Again, if you think about the concentration of compassion and the Tao, the concentration of compassion will correspond to it.
如是思惟，發勤精進乃至勵意不息，是名無害界。	Thinking like this, being diligent and diligent, and even being constantly motivated are called harmless realms.
復次無害及無害相應受想行識，并所等起身業語業不相應行，總名無害界。	Repeatedly harmless and harmless corresponding thoughts and actions, and waiting for actions, words and deeds that do not correspond to actions are collectively called the harmless realm.
云何樂界？	Yunhe Lejie?
謂順樂觸所起身樂心樂，平等受受所攝，是名樂界。	It is said that the happy heart is happy when the happy touch arises, and the happy mind is equally affected by the feeling. This is called the world of happiness.
復次脩第三靜慮順樂受觸所起心樂，平等受受所攝，是名樂界。	Repeat the third practice of meditation to consider the joy arising from the pleasant sensations, and to be equally affected by the sensations. This is called the realm of happiness.
云何苦界？	Why is Yun suffering from the world?
謂順苦觸所起身苦，不平等受受所攝，是名苦界。	It is said that the suffering caused by the painful contact is not equal to the suffering caused by the feeling. This is called the realm of suffering.
云何喜界？	How happy is this world?
謂順喜觸所起心喜，平等受受所攝，是名喜界。	It is said that the joy caused by the joyful touch and the equal acceptance of the feelings are called the realm of joy.
復次脩初二靜慮，順喜觸所起心喜，平等受受所攝，是名喜界。	Repeat the first two meditations, follow the joy in the heart caused by joyful touches, and accept the emotions equally. This is called the realm of joy.
云何憂界？	Why worry about the world?
謂順憂觸所起心憂，不平等受受所攝，是名憂界。	It is said that the worry caused by the smooth contact of worry is not affected by the unequal feeling. This is called the world of worry.
云何捨界？	Where can I leave the world?
謂順捨觸所起身捨心捨，非平等非不平等受受所攝，是名捨界。	It is said that the equanimity of the mind arises from the contact of equanimity. It is neither equal nor unequal to be affected by the feeling. This is called the realm of equanimity.
復次脩未至定靜慮中間第四靜慮及無色定，順不苦不樂觸所起心捨，非平等非不平等受受所攝，是名捨界。	The fourth level of meditation and colorless concentration in the middle of the repeated practice before reaching concentration, conforming to the equanimity arising from the contact of neither pain nor pleasure, and being affected by neither equal nor unequal feelings, is called the realm of equanimity.
云何無明界？	Why is there no clear realm?
謂三界無知，是名無明界。	To say that the three realms are ignorant is called the realm of ignorance.
云何受界？	How can Yun be bounded?
謂六受身，即眼觸所生受乃至意觸所生受。	It is called the six feeling bodies, that is, the feelings arising from eye contact and even the feeling arising from mind contact.
是名受界。	It’s called receiving the boundary.
云何想界？	How can I imagine the world?
謂六想身，即眼觸所生想乃至意觸所生想，是名想界。	The body of six thoughts, that is, thoughts arising from eye contact and even thoughts arising from mind contact, is called the realm of thought.
云何行界？	Where does the cloud go?
謂六思身，即眼觸所生思乃至意觸所生思，是名行界。	It is called the six thoughts body, that is, thoughts arising from eye contact and even thoughts arising from mind contact, this is called the realm of conduct.
云何識界？	How can I know the world?
謂六識身，即眼識乃至意識，是名識界。	It is called the body of six consciousnesses, that is, eye consciousness and even consciousness, which is the realm of consciousness.
云何欲界，謂有諸法欲貪隨增，是名欲界。	What is the Desire Realm? It is said that there are all kinds of dharmas with increasing greed. This is called the Desire Realm.
復次欲界繫十八界、十二處、五蘊，是名欲界。	The desire realm consists of the eighteen realms, the twelve bases, and the five aggregates, and is called the desire realm.
復次下從無間地獄，上至他化自在天，於中所有色受想行識，是名欲界。	From the endless hell to the self-transformation heaven again and again, all the forms, feelings, thoughts, actions and consciousness in it are called the realm of desire.
云何色界？	Where is the color world?
謂有諸法色貪隨增，是名色界。	It is said that there are all kinds of dharmas and forms with increasing greed, which is the name and form realm.
復次色界繫十四界、十處、五蘊，是名色界。	The complex form realm consists of the fourteen realms, ten bases, and five aggregates, and is the name and form realm.
復次下從梵眾天，上至色究竟天，於中所有色受想行識，是名色界。	Again and again, from the Brahma heavens to the ultimate heaven of form, all forms, feelings, thoughts, movements and consciousnesses in it are the name and form realm.
云何無色界？	Why is there a formless realm?
謂有諸法無色貪隨增，是名無色界。	It is said that there are all dharmas without form, and greed increases accordingly. This is called the formless realm.
復次無色界繫三界、二處、四蘊，是名無色界。	Furthermore, the formless realm is composed of the three realms, the two bases, and the four aggregates, and is called the formless realm.
復次如欲色界，處定建立不相雜亂，非無色界有如是事。	Again, it is like the desire and form realm, where concentration is established without confusion, and this is not the case in the formless realm.
然依定生勝劣差別，建立上下。	However, the difference between victory and inferiority is determined, and the upper and lower are established.
下從空無邊處，上至非想非非想處，於中所有受想行識，是名無色界。	From the bottom of the infinite space to the top of the place of neither thinking nor non-thinking, all the feelings, thoughts and consciousnesses in it are called the formless realm.
云何色界？	Where is the color world?
謂欲、色界，總名色界。	It is called the desire and color realm, and the general name is the color realm.
云何無色界？	Why is there a formless realm?
謂四無色，是名無色界。	The four colorless realms are called the formless realm.
云何滅界？	How can the world be destroyed?
謂擇滅、非擇滅，是名滅界。	It is called selective annihilation and non-selective annihilation. This is called the realm of annihilation.
復次諸有色法，總名色界。	Again, all forms are collectively called the form realm.
除擇滅、非擇滅，餘無色法，是名無色界。	Except for the cessation of choice and non-choice, the remaining formless dharma is called the formless realm.
擇滅、非擇滅，是名滅界。	Choosing to destroy or not to choose to destroy is called the realm of destruction.
云何過去界？	How can Yun cross the boundary?
謂過去五蘊，是名過去界。	The five aggregates of the past are called the past realm.
云何未來界？	What's the future?
謂未來五蘊，是名未來界。	The five aggregates of the future are called the future realm.
云何現在界？	Why is Yun now in the world?
謂現在五蘊，是名現在界。	The present five aggregates are called the present realm.
云何劣界。	What a bad world.
謂不善有覆無記法，是名劣界。	It is said that the unwholesome practices are covered by unrecorded methods, which is called a bad realm.
云何中界？	Where is the middle boundary?
謂有漏善及無覆無記法，是名中界。	It is said that there are leaks of good deeds and unrecorded and unrecorded dharma. This is called the middle realm.
云何妙界？	What a wonderful world it is?
謂無漏善法，是名妙界。	It is said that there is no leakage of good dharma, which is called the wonderful realm.
云何善界？	How can this be a good world?
謂善身語業、心心所法、不相應行及擇滅，是名善界。	It refers to good physical and verbal actions, mental actions, inconsistent actions and chosen annihilation. This is called the good realm.
云何不善界？	Why not be a good person?
謂不善身語業、心心所法、不相應行，是名不善界。	It is called the unwholesome realm of unwholesome actions of body and speech, actions of the mind, and actions that do not correspond to them.
云何無記界？	Why is there such a thing as Wujijie?
謂無記色、心心所法、不相應行，及虛空、非擇滅，是名無記界。	It is said that there is no memory of form, the thoughts of the mind, non-corresponding actions, emptiness, and non-choice annihilation. This is called the world of no memory.
云何學界？	Where is the academic world?
謂學五蘊，是名學界。	It is said that learning the five aggregates is a famous academic world.
云何無學界？	Why is there no academic world?
謂無學五蘊，是名無學界。	The five aggregates without learning are called the world without learning.
云何非學非無學界？	Why is it that there is no academic world?
謂有漏五蘊，及虛空、擇滅、非擇滅，是名非學非無學界。	It is said that there are five aggregates of outflows, as well as emptiness, selective annihilation, and non-chosen annihilation. This is called the realm of non-learning and non-learning.
云何有漏界，謂有漏五蘊，是名有漏界。	Why is there a boundary of leakage? It is said that there are five aggregates of leakage. This is called a boundary of leakage.
云何無漏界？	Why is there no boundary leakage?
謂無漏五蘊，及虛空、擇滅、非擇滅，是名無漏界。	It is said that the five aggregates without outflows, as well as emptiness, selective cessation, and non-choice annihilation, are called the realm without outflows.
云何有為界？	Why is there any boundary?
謂五蘊，是名有為界。	The five aggregates are called the conditioned realm.
云何無為界？	Why is there no boundary?
謂虛空及二滅，是名無為界。	It is said that emptiness and two annihilations are called the realm of inaction.
嗢拕南曰：	Fu Gaonan said:
界有六十二，　　十八界為初，	There are sixty-two realms, and the eighteen realms are the beginning.
三六一四種，　　六三兩種二。	Three, six, one, four, six, three, two, two.
緣起品第二十一之一	The Twenty-first Chapter of Origins
一時薄伽梵在室羅筏，住逝多林給孤獨園。	At one time, Bhagavan was in Shirata, staying at the Solitary Garden in Duolin.
爾時世尊告苾芻眾：	At that time, the World-Honored One told the people:
「吾當為汝宣說緣起、緣已生法，汝應諦聽，極善作意。	"I will explain to you the principles of dependent origination and dependent origination. You should listen carefully and pay good attention to it.
云何緣起？	Where did the cloud come from?
謂依此有彼有、此生故彼生，謂無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死，發生愁歎苦憂擾惱，如是便集純大苦蘊。	It means that depending on this, there is, and this is the reason why the other is born. It means that ignorance is dependent on volition, volition is conditioned on consciousness, consciousness is conditioned on name and form, name and form are conditioned on the six bases, six bases are conditioned on contact, contact is conditioned on feeling, feeling is conditioned on love, and love is conditioned on clinging. Destined existence, conditioned birth, birth conditioned by old age and death, causing sorrow, sighing, sorrow, and trouble, this is the pure aggregate of great suffering.
苾芻當知，生緣老死，若佛出世若不出世，如是緣起法住法界，一切如來自然通達，等覺宣說施設建立，分別開示令其顯了，謂生緣老死，如是乃至無明緣行應知亦爾。	You should know that life is dependent on old age and death. If the Buddha is born or not, if the Dharma of Dependent Origination resides in the Dharma Realm, all Tathagatas will naturally have access to it. When they are enlightened, they will declare and establish facilities, and they will be revealed separately. It is said that life is dependent on old age and death. This is even the case. Ming Yuan Xing should know it.
此中所有法性、法定、法理、法趣，是真、是實、是諦、是如，非妄非虛、非倒非異，是名緣起。	All the legal nature, legal principles, legal principles, and interests of the Dharma are true, real, truthful, and such. They are neither false nor imaginary, nor reversed nor different. This is the origin of the name.
云何名為緣已生法？	What is the name of the dharma that has arisen due to predestination?
謂無明、行、識、名色、六處、觸、受、愛、取、有、生、老死，如是名為緣已生法。	It refers to ignorance, formations, consciousness, name and form, the six bases, contact, feeling, love, grasping, existence, birth, old age and death. This is called the condition of arising.
苾芻當知，老死是無常、是有為、是所造作、是緣已生，盡法、沒法、離法、滅法。	You should know that old age and death are impermanent, are conditioned, are created, are conditions that have arisen, are the end of the Dharma, the absence of the Dharma, the departure from the Dharma, and the annihilation of the Dharma.
生、有、取、愛、受、觸、六處、名色、識、行、無明亦爾。	Birth, existence, grasping, craving, feeling, contact, the six bases, name and form, consciousness, formations, and ignorance are also the same.
苾芻當知，我諸多聞賢聖弟子，於此緣起、緣已生法，能以正慧如實善見、善知、善了、善思惟、善通達，不依前際而起愚惑，謂我於過去世為曾有非有？	Bi Cu should know that many of my disciples who have heard of the sages have arisen from this condition and have given birth to the Dharma. They are able to see things as they really are with correct wisdom, know well, understand well, think well, and understand well. Was the past life a thing or another?
何等我曾有？	What have I ever had?
云何我曾有？	Why did I ever have it?
不依後際而起愚惑，謂我於未來世為當有非有？	Is it because I don’t rely on future events to cause confusion, saying that I should be something or not in the future life?
何等我當有？	How should I have it?
云何我當有。	No matter what, I should have it.
亦不依內而起愚惑，謂何等是我？	Don't rely on the inner mind to cause confusion, "What am I?"
此我云何？	What do I mean by this?
我誰所有？	Who owns me?
我當有誰？	Who should I be?
今此有情從何而來？	Where did this sentient being come from?
於此處沒當往何所？	Where should I go from here?
彼如是知如是見故，所有世間各別見趣，謂我論相應、有情論相應、命者論相應、吉凶論相應，瑩飾防護、執為己有，有苦有礙、有災有熱。	He knows and sees like this, and all the world has different views and interests, saying that there is a correspondence between me, a correspondence between sentient beings, a correspondence between destiny and destiny, a correspondence between good and bad luck, adornment and protection, holding on to one's own, suffering and hindrance, disaster and heat. .
彼於爾時得斷遍知，如斷樹根及多羅頂，無復勢力後永不生。	At that time, he gained the omniscience of cutting off, just like cutting off the roots of a tree or the top of a taro tree. It will never be reborn after it loses its power.
所以者何？	So what?
謂我多聞賢聖弟子，於此緣起、緣已生法能以正慧如實善見、善知、善了、善思惟、善通達故。」	It is said that I, the virtuous and sage disciple who has learned a lot, is able to see, understand, understand, contemplate, and understand with correct wisdom and truth. "
時諸苾芻。	At that time, all kinds of grass and cud were eaten.
歡喜敬受。	Receive it with joy.
此中緣起、緣已生法，其體雖一而義有異，謂或有緣起非緣已生法、或有緣已生法非緣起、或有緣起亦緣已生法、或有非緣起亦非緣已生法。	Among them, dependent origination and dependent arising dharma have different meanings. Although they are the same, they have different meanings. It means that there may be conditioned origination but not conditioned dharma that has arisen, or there may be conditioned origination and conditioned dharma that have arisen but not dependent origination, or there may be both dependent origination and conditioned arising dharma, or there may be non-dependent origination. The law has arisen due to non-destiny.
或有緣起非緣已生法者，無也。	Or there is no such thing as conditioned origin but not dharma that has already arisen due to conditioned origin.
或有緣已生法非緣起者，謂無明、行、識、名色、六處、觸、受、愛、取、有、生、老死。	Or those that are conditioned and have arisen but are not conditioned are ignorance, formations, consciousness, name and form, the six bases, contact, feeling, craving, grasping, existence, birth, old age and death.
或有緣起亦緣已生法者，謂生定能生於老死，如是生支定能為緣、是緣起性及緣已生法性。	Or if there are dependent origins and conditions that have already arisen, it means that rebirth can be born in old age and death. If the birth factors are determined, they can be conditions. This is the nature of dependent origination and the nature of conditions that have arisen.
如是有、取、愛、受、觸、六處、名色、識、行、無明，應知亦爾。	Such existence, grasping, craving, feeling, contact, six bases, name and form, consciousness, formations, and ignorance should be known.
非緣起非緣已生法者，謂除前相。	Those that are not dependently arisen or have already arisen are said to eliminate the previous appearance.
又生緣老死者，謂此生支雖異生異滅，而緣起理恒時決定。	Furthermore, it is related to the old age and the dead, which means that although these branches of life are born and die in different ways, the principle of dependent origination is always determined.
若過去生非老死緣者，應未來生亦非老死緣。	If the past life was not destined to old age and death, then the future life should not be destined to old age and death either.
若未來生非老死緣者，應過去生亦非老死緣。	If the future life is not destined to old age and death, then the past life was also not destined to old age and death.
若過去生非老死緣者，應現在生亦非老死緣。	If you were not destined to die of old age in your past life, then you should not be destined to die of old age or die in your current life.
若現在生非老死緣者，應過去生亦非老死緣。	If your current life is not destined to old age and death, then your past life was not destined to grow old and die.
若未來生非老死緣者，應現在生亦非老死緣。	If you are not destined to die of old age in your future life, then you should not be destined to die of old age or die in your current life.
若現在生非老死緣者，應未來生亦非老死緣。	If you are not destined to old age and death in your current life, then you should not be destined to old age and death in your future life.
若佛出世時生非老死緣者，應佛不出世時生亦非老死緣。	If the Buddha was born without the fate of old age and death, it should be that the Buddha was not born with the fate of old age and death.
若佛不出世時生非老緣者，應佛出世時生亦非老緣。	If the Buddha was born before he was born, he would not be bound by old age. It should be that when the Buddha was born, he would not be bound by old age either.
若緣起理有顛倒者，應成二分，不決定故。	If the principle of dependent origination is reversed, it should be divided into two parts, which is why it is not determined.
應可破壞，理雜亂故。	It should be destructible, so it is messy.
若爾，不應施設緣起，佛不應說生緣老死。	If you, you should not practice dependent origination, and the Buddha should not talk about birth, aging, and death.
然佛所說生緣老死，理趣決定，去來今世、有佛無佛曾無改轉，法性恒然，不隱不沒、不傾不動，其理湛然。	However, what the Buddha said about life, aging, and death is determined by principles and interests. In the past and present life, there have been Buddhas and no Buddhas, and there has been no change. The nature of the Dharma is eternal, neither hidden nor disappearing, nor tilted or moved. The principle is clear.
前聖後聖同所遊履，是真是實、是諦是如，非妄非虛、非倒非異。	The former sage and the later sage walk in the same place. This is true and true, this truth is such, and it is neither false nor false, neither perverse nor different.
是故佛說生緣老死，如是有、取、愛、受、觸、六處、名色、識、行、無明緣行亦爾。	Therefore, the Buddha said that life is conditioned by old age and death, such as existence, grasping, craving, feeling, contact, the six bases, name and form, consciousness, volition, and ignorance.
復次無明緣行者，云何無明？	Again, for those who practice ignorance, why are they ignorant?
謂於前際無知、後際無知、前後際無知，於內無知、外無知、內外無知，於業無知、異熟無知、業異熟無知，於善作業無知、惡作業無知、善惡作業無知，於因無知、因所生法無知，於佛法僧無知、於苦集滅道無知、於善不善法無知、於有罪無罪法無知、於應脩不應脩法無知、於下劣勝妙法無知、於黑白法無知、於有敵對法無知、於緣生無知、於六觸處如實無知。	It is said that there is ignorance of the previous situation, ignorance of the future situation, ignorance of the previous situation, ignorance of the internal situation, ignorance of the external situation, ignorance of the internal and external aspects, ignorance of the karma, ignorance of the karma, ignorance of the karma and ignorance of the karma, ignorance of the good deeds, ignorance of the bad deeds, and ignorance of the good and evil deeds. , ignorance of the causes, ignorance of the dharma that arises, ignorance of the Buddha, Dharma, and Sangha, ignorance of the path of suffering, ignorance of the good and unwholesome dharma, ignorance of the sinful and guiltless dharma, ignorance of the dharma that should be practiced and shouldn't be practiced, ignorance of the inferior and wonderful dharma, Ignorance of black and white dharmas, ignorance of hostile dharmas, ignorance of conditioned origin, and ignorance of the six contact points as they are.
如是無知無見、非現觀、黑闇愚癡、無明盲冥、罩網纏裏、頑騃渾濁、障蓋發盲、發無明、發無智、發劣慧、障礙善品令不涅槃、無明漏、無明瀑流、無明軛、無明毒根、無明毒莖、無明毒枝、無明毒葉、無明毒花、無明毒果，癡等癡極癡欣等欣極欣、癡類癡生，總名無明。	Such ignorance, non-appearance, darkness and stupidity, ignorance and blindness, entangled in nets, stubbornness and turbidity, blindness, ignorance, lack of wisdom, bad wisdom, obstacles to good deeds, preventing Nirvana, The leakage of ignorance, the waterfall of ignorance, the yoke of ignorance, the poisonous roots of ignorance, the poisonous stems of ignorance, the poisonous branches of ignorance, the poisonous leaves of ignorance, the poisonous flowers of ignorance, the poisonous fruits of ignorance, etc. Excessive joy and delusion are the general name of ignorance.
云何無明緣行？	Why do you have no clear destiny?
謂世尊說：	He said to the World-Honored One:
苾芻當知，無明為因、無明為緣故，貪瞋癡起。	You should know that ignorance is the cause, ignorance is the reason, and greed, anger, and delusion arise.
此貪瞋癡性，是名無明緣行。	This nature of greed, anger and delusion is called ignorance.
復次如世尊說：	Again, as the Blessed One said:
苾芻當知，無明為前行、無明為幖幟故，起無量種惡不善法，謂無慚無愧等。	You should know that ignorance is the way forward and ignorance is the flag. Therefore, countless evil and unwholesome dharmas arise, which means that there is no shame or guilt, etc.
由無慚無愧故起諸邪見，由邪見故起邪思惟，由邪思惟故起邪語，由邪語故起邪業，由邪業故起邪命，由邪命故起邪勤，由邪勤故起邪念，由邪念故起邪定。	Wrong views arise out of having no shame; wrong thoughts arise out of wrong views; wrong speech arises out of wrong thoughts; wrong karma arises out of wrong speech; wrong destiny arises out of wrong karma; wrong diligence arises out of wrong destiny. From wrong diligence arises wrong thoughts, from wrong thoughts arises wrong concentration.
此邪見、邪思惟、邪語、邪業、邪命、邪勤、邪念、邪定，是名無明緣行。	These wrong views, wrong thoughts, wrong words, wrong karma, wrong destiny, wrong diligence, wrong thoughts, and wrong concentration are called the actions of ignorance.
復次如世尊說：	Again, as the Blessed One said:
苾芻當知，起無量種惡不善法，一切皆以無明為根、無明為集、是無明類、從無明生。	You should know that there are countless kinds of evil and unwholesome dharmas, all of which have ignorance as their root and origin. This is the category of ignorance and arises from ignorance.
墮無明趣者，不如實知善不善法、有罪無罪法、應脩不應脩法、下劣勝妙法、黑白法、有敵對法、緣生諸法。	Those who fall into the realm of ignorance do not know the good and unwholesome dharma, the guilty and innocent dharma, the dharma that should be practiced and should not be practiced, the inferior and wonderful dharma, the black and white dharma, the hostile dharma, and the conditioned dharma.
不如實知此諸法故，便起邪見邪思惟乃至邪念邪定，是名無明緣行。	If we do not know these dharmas as they really are, we will have wrong views, wrong thoughts, and even wrong thoughts and wrong concentration. This is called ignorance.
復次《瓮喻經》中佛作是說：	Again, the Buddha's writings in the Urn Yu Jing say:
無明為緣，造福、非福及不動行。	Ignorance is the condition for blessing, non-blessing and immobility.
云何福行？	What a blessing?
謂有漏善身業語業、心心所法、不相應行。	It is said that there are omissions of good physical and verbal deeds, mental actions, and inconsistent actions.
如是諸行，長夜能招可愛可樂可欣可意諸異熟果，此果名福亦名福果。	By doing this, a long night can attract all kinds of ripe fruits that are lovely, sweet, pleasant, and pleasant. This fruit is called blessing, and it is also called the fruit of blessing.
以是福業異熟果故，是名福行。	Because this blessing karma has different fruits, it is called blessing.
云何非福行？	Why is this not a blessing?
謂諸不善身業語業、心心所法、不相應行。	It refers to all unwholesome physical and verbal deeds, mental and mental actions, and non-corresponding actions.
如是諸行，長夜能招不可愛不可樂不可欣不可意諸異熟果，此果名非福，亦名非福果。	Such actions, a long night can bring about various kinds of fruits that are not cute, not pleasant, not pleasant, not satisfying. This fruit is called non-blessing, and it is also called the fruit of non-blessing.
是非福業異熟果故，是名非福行。	This is not a blessing, so it is called a non-blessing.
云何不動行？	Why not do it?
謂四無色定。	It is called the four formless concentration.
諸有漏善，是名不動行。	All the good deeds that have leakage are called immobility.
云何無明為緣造非福行？	Why does ignorance create conditions that are not blessings?
謂有一類，由貪瞋癡纏縛心故，造身語意三種惡行。	It is said that there is a kind of person who creates three kinds of evil deeds of body, speech and mind due to greed, anger and delusion that entangle the mind.
此三惡行名非福行。	These three evil deeds are not blessed deeds.
由此因緣，身壞命終墮於地獄，於彼復造非福行等，是名無明為緣造非福行。	Due to this cause and condition, the body will be destroyed and life will eventually fall into hell, where it will cause non-blessing behaviors and so on. This is called ignorance as the condition to create non-blessing behaviors.
如說地獄，傍生、鬼界應知亦爾。	If we talk about hell, we should know about the realm of living beings and ghosts.
云何無明為緣造福行？	Why does ignorance create good fortune for the sake of destiny?
謂有一類，於人趣樂繫心悕求，彼作是念：	It is said that there is a kind of person who is concerned about human interests and pleasures, and he thinks like this:
「願我當生人趣同分，與諸人眾同受快樂。」	May I share the destiny of human beings when I am born, and may I share happiness with everyone.
因此悕求，造能感人趣身語意妙行。	Therefore, I seek to create wonderful deeds of body, speech, and mind that can move people.
此三妙行名為福行。	These three wonderful actions are called blessed actions.
由此因緣，身壞命終生於人趣，與諸人眾同受快樂，於彼復造諸福行等，是名無明為緣造福行。	Due to this cause and condition, the body will be destroyed and reborn in a human realm for the rest of its life, sharing happiness with other people, and performing all kinds of blessing deeds again there. This is called deeds that create blessings due to ignorance.
有不繫心悕求人樂，但由無明蔽動心故，造身語意三種妙行。	There are three kinds of wonderful behaviors of body, speech and mind that are not driven by the desire of the mind to seek happiness from others, but because ignorance obscures the mind.
此三妙行名為福行。	These three wonderful actions are called blessed actions.
由此因緣，身壞命終生於人趣，於彼復造諸福行等，是名無明為緣造福行。	Due to this cause and condition, the body will be destroyed and reborn in the human realm for the rest of his life, and he will perform various blessings and conducts again. This is called the conduct of blessings caused by ignorance.
如說人趣，四大王眾天、三十三天、夜摩天、覩史多天、樂變化天、他化自在天應知亦爾。	For example, when talking about the interests of human beings, you should know the four great kings and all the heavens, the thirty-three heavens, the night-moon heaven, the many-day world, the happy-changing heaven, and the other-transformation-free heaven.
復有一類，於梵眾天繫心悕求，彼作是念：	There is another kind of people who are yearning for the gods of Brahma and think like this:
「願我當生梵眾天眾同分中。」	May I be reborn among all Brahma gods and gods.
因此悕求勤修加行，離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住。	Therefore, we must diligently practice and practice, abandon desires and evil unwholesome dharmas, seek and maintain them, abandon rebirth and enjoy happiness, and stay calm and thoughtful for the first time.
於此定中，諸身律儀、語律儀、命清淨，名為福行。	In this concentration, all the laws of body, speech, and life are pure, which is called blessed conduct.
由此因緣，身壞命終生梵眾天眾同分中，於彼復造諸福行等，是名無明為緣造福行。	Due to this cause and condition, when the body is destroyed and reborn, the Brahma gods and gods will be part of it all their lives, and they will perform all kinds of blessed deeds again. This is called the deeds of blessing caused by ignorance.
有不繫心悕求生彼，但由無明蔽動心故，勤修加行，離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住。	It is not because of the desire of the mind to seek rebirth, but because ignorance obscures the mind, practice diligently and practice more, abandon desires and evil unwholesome dharma, seek and wait for it, abandon rebirth and enjoy joy, and dwell in peace and tranquility for the first time.
於此定中，諸身律儀、語律儀、命清淨名為福行。	In this concentration, the purity of the body, speech, and life are called blessings.
由此因緣，身壞命終生梵眾天眾同分中，於彼復造諸福行等，是名無明為緣造福行。	Due to this cause and condition, when the body is destroyed and reborn, the Brahma gods and gods will be part of it all their lives, and they will perform all kinds of blessed deeds again. This is called the deeds of blessing caused by ignorance.
如說梵眾天，梵輔天、大梵天、少光天、無量光天、極光淨天、少淨天、無量淨天、遍淨天、無雲天、福生天、廣果天，隨其所應廣說亦爾。	For example, Brahma Heaven, Brahma Assistant Heaven, Great Brahma Heaven, Shaoguang Heaven, Infinite Light Heaven, Aurora Pure Heaven, Shaojing Heaven, Immeasurable Pure Heaven, Ubiquitous Pure Heaven, Cloudless Heaven, Blessing and Rebirth Heaven, Guangguo Heaven, whatever they are. Ying Guang said that.
復有一類，於無想天繫心悕求，彼作是念：	There is another kind of person who is in the non-thinking world and his heart is filled with longing, and he thinks like this:
「願我當生無想天眾同分中。」	May I be reborn without thoughts and be among the gods.
因此悕求勤修加行，思惟諸想是麁苦障，思惟無想是靜妙離。	Therefore, I urge you to practice diligently. Thinking about thoughts is the obstacle to suffering. Thinking about no thoughts is tranquility and wonderful separation.
由此思惟，能滅諸想安住無想。	By contemplating this, one can eliminate all thoughts and remain free from thoughts.
彼諸想滅住無想時，名無想定。	When all thoughts cease and there is no thought, it is called concentration without thought.
入此定時，諸身律儀、語律儀、命清淨，名為福行。	When entering this samadhi, all the laws of body, speech, and life will be pure, which is called blessed conduct.
由此因緣，身壞命終生無想天眾同分中，於彼亦能造少福行，是名無明為緣造福行。	Due to this cause and condition, if the body is destroyed and destined for life without any thought, it will be shared by all the heavenly beings, and it can also create little blessings. This is called the behavior that creates blessings due to ignorance.
有不繫心悕求生彼，但由無明蔽動心故，勤修加行，思惟諸想是麁苦障，思惟無想是靜妙離。	If you are not seeking to be reborn because of mental distress, but because ignorance obscures your mind, you should practice diligently and practice. Thinking about thoughts is an obstacle to suffering, and thinking about no thoughts is tranquility and wonderful separation.
由此思惟，能滅諸想安住無想。	By contemplating this, one can eliminate all thoughts and remain free from thoughts.
彼諸想滅住無想時，名無想定。	When all thoughts cease and there is no thought, it is called concentration without thought.
入此定時，諸身律儀、語律儀、命清淨，名為福行。	When entering this samadhi, all the laws of body, speech, and life will be pure, which is called blessed conduct.
由此因緣，身壞命終生無想天眾同分中，於彼亦能造少福行，是名無明為緣造福行。	Due to this cause and condition, if the body is destroyed and destined for life without any thought, it will be shared by all the heavenly beings, and it can also create little blessings. This is called the behavior that creates blessings due to ignorance.
云何無明為緣造不動行？	Why is it that ignorance is the cause of immobility?
謂有一類，於空無邊處天繫心悕求，彼作是念：	It is said that there is a kind of person who is yearning for the sky in the boundless sky. He thinks like this:
「願我當生空無邊處天眾同分中。」	May I be reborn in a place of boundless emptiness and be shared by all the heavens.
因此悕求勤修加行，超諸色想滅有對想，不思惟種種想入無邊空，空無邊處具足住。	Therefore, I am determined to practice diligently, transcend all forms of thoughts and have corresponding thoughts, and do not think about all kinds of thoughts and enter the boundless space, and have sufficient abode in the boundless space.
於此定中，諸思等思現前等思已思當思、思性思類、造心意業，名不動行。	In this concentration, all thoughts, such as thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, nature, thoughts, and mental actions are called immobility.
由此因緣，身壞命終生空無邊處天眾同分中，於彼復能造不動行，是名無明為緣造不動行。	Due to this cause and condition, the body will be destroyed and the life will be empty and boundless for the whole life, and it will be shared by the heavens. In that case, it will be possible to create immovable actions. This is called ignorance as the condition to create immovable actions.
有不繫心悕求生彼，但由無明蔽動心故勤修加行，超諸色想滅有對想，不思惟種種想入無邊空，空無邊處具足住。	There is no need to seek rebirth due to mental distress, but because the mind is obscured by ignorance, it is diligent in practice and practice. Beyond the cessation of all forms of thoughts, there are corresponding thoughts. Without thinking about all kinds of thoughts, it enters the boundless emptiness, and there is sufficient abiding in the boundless emptiness.
於此定中，諸思等思現前等思已思當思、思性思類、造心意業，名不動行。	In this concentration, all thoughts, such as thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, nature, thoughts, and mental actions are called immobility.
由此因緣，身壞命終生空無邊處天眾同分中，於彼復能造不動行，是名無明為緣造不動行。	Due to this cause and condition, the body will be destroyed and the life will be empty and boundless for the whole life, and it will be shared by the heavens. In that case, it will be possible to create immovable actions. This is called ignorance as the condition to create immovable actions.
如說空無邊處，識無邊處、無所有處、非想非非想處應知亦爾。	Just like the place where emptiness is boundless, the place where consciousness is boundless, where there is nothing, and where there is neither thought nor non-thought, we should know this.
如是諸行，無明為緣、無明為依、無明為建立故，起等起、生等生、聚集出現，故名無明緣行。	Such actions are caused by ignorance, dependence on ignorance, and establishment. Therefore, they arise, arise, and appear together. Therefore, they are called actions with no clear reason.
云何行緣識？	What is the meaning of fate knowledge?
謂有一類，貪瞋癡俱生思為緣故，起貪瞋癡俱生諸識，是名行緣識。	It is said that there is a kind of consciousness in which greed, anger, and delusion all arise because of thinking. Greed, anger, and delusion all arise in conjunction with various consciousnesses. This is called the condition-dependent consciousness.
復有一類，無貪無瞋無癡俱生思為緣故，起無貪無瞋無癡俱生諸識，是名行緣識。	There is another category, no greed, no aversion, no delusion, and all kinds of consciousness arise because of thinking, no greed, no aversion, and no delusion. This is called the consciousness of conditioned conditions.
復次眼及色為緣生眼識，此中眼是內有為行，色為外緣生眼識，是名行緣識。	Secondly, the eyes and colors are the conditioned eye-consciousness. The eyes are the internal conditioned consciousness, and the color is the outer conditioned eye-consciousness. This is called the conditioned consciousness.
乃至意及法為緣生意識，此中意是內有為行，法為外緣生意識，是名行緣識。	As a result, the mind and the dharma are conditioned consciousness, in which the mind is the internal conditioned action, and the dharma is the external conditioned awareness. This is called the conditioned consciousness.
復次《瓮喻經》中佛作是說：	Again, the Buddha's writings in the Urn Yu Jing say:
造福非福不動行已，有隨福非福不動識。	To create blessings is not to be a blessing, but to do it without moving, and to follow the blessings is not to be a blessing without moving to realize it.
云何造非福行已有隨非福識？	How can one create unworthy deeds and have the awareness of unworthy actions?
謂有一類，由貪瞋癡纏縛心故，造身語意三種惡行。	It is said that there is a kind of person who creates three kinds of evil deeds of body, speech and mind due to greed, anger and delusion that entangle the mind.
此三惡行名非福行。	These three evil deeds are not blessed deeds.
由此因緣，身壞命終墮於地獄，於彼起識，是名造非福行已有隨非福識。	Due to this cause and condition, the body will be destroyed and eventually fall into hell. In that place, there will be awareness that this is called non-blessing actions, and there will be awareness of non-blessing.
如說地獄，傍生、鬼界應知亦爾。	If we talk about hell, we should know about the realm of living beings and ghosts.
云何造福行已有隨福識？	Why do you already have the consciousness of following blessings by doing good deeds?
謂有一類，於人趣樂繫心悕求，彼作是念：	It is said that there is a kind of person who is concerned about human interests and pleasures, and he thinks like this:
「願我當生人趣同分，與諸人眾同受快樂。」	May I share the destiny of human beings when I am born, and may I share happiness with everyone.
因此悕求，造能感人趣身語意妙行。	Therefore, I seek to create wonderful deeds of body, speech, and mind that can move people.
此三妙行名為福行。	These three wonderful actions are called blessed actions.
由此因緣，身壞命終生於人趣，於彼起識，是名造福行已有隨福識。	Due to this cause and condition, the body is destroyed and reborn as a human being throughout life, and there arises awareness of it, which is called the conduct of creating blessings and has the awareness of blessings.
有不繫心悕求人樂，但由無明蔽動心故，造身語意三種妙行。	There are three kinds of wonderful behaviors of body, speech and mind that are not driven by the desire of the mind to seek happiness from others, but because ignorance obscures the mind.
此三妙行名為福行。	These three wonderful actions are called blessed actions.
由此因緣，身壞命終生於人趣，於彼起識，是名造福行已有隨福識。	Due to this cause and condition, the body is destroyed and reborn as a human being throughout life, and there arises awareness of it, which is called the conduct of creating blessings and has the awareness of blessings.
如說人趣，四大王眾天乃至他化自在天應知亦爾。	If we talk about the interests of human beings, the four great kings, the heavens, and even the other-transformed heavens should know this.
復有一類，於梵眾天繫心悕求，彼作是念：	There is another kind of people who are yearning for the gods of Brahma and think like this:
「願我當生梵眾天眾同分中。」	May I be reborn among all Brahma gods and gods.
因此悕求勤修加行，離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住。	Therefore, we must diligently practice and practice, abandon desires and evil unwholesome dharmas, seek and maintain them, abandon rebirth and enjoy happiness, and stay calm and thoughtful for the first time.
於此定中，諸身律儀、語律儀、命清淨，名為福行。	In this concentration, all the laws of body, speech, and life are pure, which is called blessed conduct.
由此因緣，身壞命終生梵眾天眾同分中，於彼起識，是名造福行已有隨福識。	Due to this cause and condition, the body will die and all the Brahma gods and gods will be part of it throughout the life, and they will have awareness of the blessings that come with it.
有不繫心悕求生彼，但由無明蔽動心故勤修加行，離欲惡不善法乃至命清淨，名為福行。	There are those who do not seek to be reborn because of the mental constraint, but because ignorance obscures the mind, so they diligently practice and practice, and they are free from desires, evil and unwholesome dharma, and their lives are pure. This is called blessed conduct.
由此因緣，身壞命終生梵眾天眾同分中，於彼起識，是名造福行已有隨福識。	Due to this cause and condition, the body will die and all the Brahma gods and gods will be part of it throughout the life, and they will have awareness of the blessings that come with it.
如說梵眾天，梵輔天乃至無想天應知亦爾。	If we talk about Brahma heavens, Brahma auxiliary heavens and even Wuxiang heavens, we should know this.
云何造不動行已有隨不動識？	How can one create immovable action and have the awareness of immobility?
謂有一類，於空無邊處天繫心悕求，彼作是念：	It is said that there is a kind of person who is yearning for the sky in the boundless sky. He thinks like this:
「願我當生空無邊處天眾同分中。」	May I be reborn in a place of boundless emptiness and be shared by all the heavens.
因此欣求勤修加行，超諸色想滅有對想，不思惟種種想入無邊空，空無邊處具足住。	Therefore, I am eager to practice diligently, transcend all forms of thought, and have the right thought. If I don't think about all kinds of thoughts, I will enter the boundless space, and I will dwell in the boundless space.
於此定中，諸思等思現前等思已思當思、思性思類、造心意業，名不動行。	In this concentration, all thoughts, such as thoughts, thoughts, thoughts, thoughts, thoughts, thoughts, nature, thoughts, and mental actions are called immobility.
由此因緣，身壞命終生空無邊處天眾同分中，於彼起識，是名造不動行已有隨不動識。	Due to this cause and condition, the body will be destroyed and the life will be empty and boundless for the rest of the life, and the consciousness will arise in that place. This is called the creation of immovable actions and the accompanying immovable consciousness.
有不繫心悕求生彼，但由無明蔽動心故勤修加行，超諸色想乃至造心意業，名不動行。	There are those who do not seek rebirth due to mental distress, but are moved by ignorance, so they practice diligently and surpass all kinds of thoughts to create mental and mental karma, which is called immobility.
由此因緣，身壞命終生空無邊處天眾同分中，於彼起識，是名造不動行已有隨不動識。	Due to this cause and condition, the body will be destroyed and the life will be empty and boundless for the rest of the life, and the consciousness will arise in that place. This is called the creation of immovable actions and the accompanying immovable consciousness.
如說空無邊處天，乃至非想非非想天應知亦爾。	If it is said that the sky is empty and boundless, and even the sky is neither thought nor non-thought, you should know it.
如是諸識，行為緣、行為依、行為建立故，起等起、生等生、聚集出現，故名行緣識。	Such consciousnesses arise, arise, and gather together due to the conditions of actions, the support of actions, and the establishment of actions. Therefore, they are called awareness of actions.
云何識緣名色？	How can we know the name and form of fate?
謂有一類，貪瞋癡俱生識為緣故，起貪瞋癡俱生身業語業，名為色；	It is said that there is a kind of body and speech karma caused by the common consciousness of greed, hatred and delusion, which is called form;
即彼所生受想行識，名為名，是名識緣名色。	That is, the feelings, thoughts, and consciousness that arise are called names. This name consciousness is dependent on name and form.
復有一類，無貪無瞋無癡俱生識為緣故，起無貪無瞋無癡俱生身業語業，名為色；	There is another category, the co-born consciousness without greed, no aversion and no delusion, which causes the co-born body and speech karma of no greed, no aversion and no delusion, which is called form;
即彼所生受想行識，名為名，是名識緣名色。	That is, the feelings, thoughts, and consciousness that arise are called names. This name consciousness is dependent on name and form.
復次《教誨那地迦經》中佛作是說：	Again, the Buddha said in the "Teaching Nadika Sutra":
若那地迦所愛親友變壞離散，便生愁歎苦憂擾惱。	If the relatives and friends that Dijia loves become bad and separated, he will feel sad and troubled.
此愁俱生識為緣故，起愁俱生身業語業，名為色；	This sorrow is caused by awareness, and the sorrow arises from physical and verbal karma, which is called form;
即彼所生受想行識，名為名，是名識緣名色。	That is, the feelings, thoughts, and consciousness that arise are called names. This name consciousness is dependent on name and form.
復次《教誨頗勒窶那經》中佛作是說：	Again, the Buddha said in the "Teaching Pole Phorna Sutra":
頗勒窶那！識為食故，後有生起。	Pole Tuna! Consciousness is food, so it arises later.
此識云何，謂健達縛最後心。	What does this consciousness mean? It is the last mind of Jian Da Fu.
心意識增長堅住，未斷未遍知、未滅未變吐，此識無間於母胎中與羯剌藍自體和合。	The consciousness of the heart grows and persists, never ending, not omniscient, never extinguished, never changing. This consciousness is constantly in harmony with the Kala blue self in the mother's womb.
此羯剌藍自體和合，名為色；	This Jie La Lan self-combination is called color;
即彼所生受想行識，名為名，是名識緣名色。	That is, the feelings, thoughts, and consciousness that arise are called names. This name consciousness is dependent on name and form.
復次《教誨莎底經》中佛作是說：	Again, the Buddha’s writings in the Sutra of Teachings of Shady said:
三事和合，入母胎藏。	The three things come together and are stored in the mother's womb.
云何為三，謂父母和合俱起染心，其母是時調適，及健達縛正現在前，如是三事和合，入母胎藏。	Why is it three? It means that the parents are harmonious and both have a tainted mind. The mother is adjusted at that time, and the strong binding appears in front of her. The three things are harmonious and enter the mother's womb.
此中健達縛最後心意識增長堅住，未斷未遍知、未滅未變吐。	In the end, the mind consciousness of Jiandabunda grows and becomes firm. It is not broken, not omniscient, not destroyed, and not changed.
此識無間入母胎藏，此所託胎，名為色；	This consciousness enters the mother's womb without interruption, and the womb it holds is called form;
即彼所生受想行識，名為名，是名識緣名色。	That is, the feelings, thoughts, and consciousness that arise are called names. This name consciousness is dependent on name and form.
復次《大因緣經》中尊者慶喜問佛：	Again in the Mahakarma Sutra, the Venerable asked the Buddha in joy:
「名色為有緣不？」	Are names and forms destined to each other?
佛言：	Buddha said:
「有緣，此緣謂識。」	There is a predestined relationship, and this predestined relationship is called consciousness.
佛告慶喜：	The Buddha said to celebrate:
「識若不入母胎藏者，名色得成羯剌藍不？」	If the consciousness is not hidden in the mother's womb, will the name and form become karala blue?
阿難陀曰：	Ananda said:
「不也。	"No.
世尊！」「識若不入母胎藏者，名色得生此界中不？」	World Honored One! "If consciousness does not enter the mother's womb, can name and matter be born in this world?"
「不也。	"No.
世尊！」「識若初時已斷壞者，後時名色得增長不？」	World Honored One! "If consciousness is destroyed at the beginning, will name and form be increased later?"
「不也。	"No.
世尊！」「識若全無，為可施設有名色不？」	World Honored One! "If there is no consciousness at all, how can we have name and form for giving?"
「不也。	"No.
世尊！」「是故慶喜！一切名色，皆識為緣，是名識緣名色。」	World Honored One! "That's why I'm so happy! All names and forms are conditioned by consciousness. This is the condition of name and form."
如是名色，識為緣、識為依、識為建立故，起等起、生等生、聚集出現，故名識緣名色。	In this way, consciousness is the condition, consciousness is the support, and consciousness is the establishment. Therefore, it arises, arises, and gathers to appear. Therefore, it is called consciousness-dependent name and form.
云何名色緣識？	What is the name of form-dependent consciousness?
謂眼色為緣生眼識。	It is said that eye color is the condition of eye consciousness.
此中眼及色，名為色；	Here the eyes and color are called form;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
於中作意等能助生眼識，是名名色緣識。	Concentrating on it can help to give birth to eye consciousness, which is called name, color and condition consciousness.
乃至意法為緣生意識，此中諸意識所了色，名為色；	Even the mind and law are conditioned consciousnesses, and the forms perceived by the consciousnesses are called forms;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
於中作意等能助生意識，是名名色緣識。	Concentrating on it can help generate consciousness, which is the consciousness of name, name, color and condition.
復次《教誨頗勒窶那經》中佛作是說：	Again, the Buddha said in the "Teaching Pole Phorna Sutra":
頗勒窶那！識為食故，後有生起。	Pole Tuna! Consciousness is food, so it arises later.
此識云何？	What does this knowledge mean?
謂健達縛。	It's called Jiandafu.
廣說乃至與羯剌藍自體和合。	Guangshuo even harmonizes with the Jie Lalan self.
此羯剌藍自體和合，名為色；	This Jie La Lan self-combination is called color;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
爾時非理作意俱生名色為緣起俱生識，是名名色緣識。	At that time, the irrational consciousness of co-occurring name and form is the co-occurring consciousness of name, name and form.
復次《教誨莎底經》中佛作是說：	Again, the Buddha’s writings in the Sutra of Teachings of Shady said:
三事和合入母胎藏，廣說乃至此識無間入母胎藏。	The harmony of the three things enters the mother's womb store, and it is widely said that this consciousness enters the mother's womb store without interruption.
此所託胎，名為色；	This support is called color;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
爾時非理作意俱生名色為緣起俱生識，是名名色緣識。	At that time, the irrational consciousness of co-occurring name and form is the co-occurring consciousness of name, name and form.
復有一類，由貪瞋癡纏縛心故，造身語意三種惡行。	There is also a category where greed, anger, and delusion bind the mind, causing three kinds of evil deeds of body, speech, and mind.
此中身語惡行，名為色；	The evil deeds of body, speech, and behavior here are called color;
意惡行，名為名。	The name of evil deeds is name.
由此惡行名色為緣，身壞命終墮於地獄，於彼起識，是名名色緣識。	From this, bad deeds, name, and form are the conditions, and the body is destroyed and eventually falls into hell. In that place, consciousness arises, which is the condition of name, name, and form.
如說地獄，傍生、鬼界應知亦爾。	If we talk about hell, we should know about the realm of living beings and ghosts.
復有一類，於人趣樂繫心悕求，因此悕求造能感人趣身語意妙行。	There is another type whose pursuit of human pleasure is based on the desire of the heart, so the desire is to create wonderful deeds of body, speech, and mind that can move people's interests.
此中身語妙行，名為色；	The wonderful actions of body, speech, and behavior in this are called form;
意妙行，名為名。	Wonderful thoughts and actions are called names.
由此妙行名色為緣，身壞命終生於人趣，於彼起識，是名名色緣識。	From this, the name, name, and form of the wonderful actions are the conditions, and the body is destroyed and lives in the human realm for life, and consciousness arises there. This is the condition of name, name, and form.
有不繫心希求人樂，但由無明蔽動心故，造身語意三種妙行。	There are three kinds of wonderful behaviors of body, speech and mind, which are not based on the desire of others, but because ignorance obscures the mind.
此中身語妙行，名為色；	The wonderful actions of body, speech, and behavior in this are called form;
意妙行，名為名。	Wonderful thoughts and actions are called names.
由此妙行名色為緣，身壞命終生於人趣，於彼起識，是名名色緣識。	From this, the name, name, and form of the wonderful actions are the conditions, and the body is destroyed and lives in the human realm for life, and consciousness arises there. This is the condition of name, name, and form.
如說人趣，四大王眾天乃至他化自在天應知亦爾。	If we talk about human beings, the four great kings, all the heavens, and even the other-transformed heavens should know it.
復有一類，於梵眾天繫心希求，因此希求勤修加行，離欲惡不善法乃至初靜慮具足住。	There is another type of person who has a heartfelt desire in the Brahma gods, so he hopes to practice diligently and practice, to be free from desires, evil and unwholesome dharmas, and even to be able to remain calm and meditative for the first time.
於此定中，諸身律儀、語律儀、命清淨，名為色；	In this concentration, all body rhythms, speech rhythms, and life are pure, and they are called form;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
由此為緣，身壞命終生梵眾天眾同分中，於彼起識，是名名色緣識。	As a result of this, when the body breaks down and is destined to be among the Brahma gods and gods throughout life, it is the consciousness of name, name, and form that arises in that body.
如說梵眾天，梵輔天乃至非想非非想處，隨其所應當知亦爾。	For example, it is said that the Brahma heavens, the Brahma auxiliary heavens, and even the non-thinking and non-thinking places should be understood as they are.
復次《大因緣經》中尊者慶喜問佛：	Again in the Mahakarma Sutra, the Venerable asked the Buddha in joy:
「諸識為有緣不？」	Are all consciousnesses predestined?
佛言：	Buddha said:
「有緣，此謂名色。」	There is a predestined relationship, this is called name and form.
佛告慶喜：	The Buddha said to celebrate:
「若無名色，諸識轉不？」	If there is no name or form, will all consciousness be transferred?
阿難陀曰：	Ananda said:
「不也。	"No.
世尊！」「若無名色為所依止，後世所受生老死識為得生不？」	World Honored One! "If there is no name and form to rely on, will the awareness of birth, old age and death in future lives be reborn?"
「不也。	"No.
世尊！」「若諸名色都無所有，為可施設有諸識不？」	World Honored One! "If all names and forms are non-existent, how can we have all kinds of consciousness?"
「不也。	"No.
世尊！」「是故慶喜！諸識皆以名色為緣，是名名色緣識。」	World Honored One! "So rejoice! All consciousness is conditioned by name and form. This is the name of name and form."
如是諸識，名色為緣、名色為依、名色為建立故，起等起、生等生、聚集出現，故名名色緣識。	Such consciousnesses, name and form are the conditions, name and form are the support, and name and form are established. Therefore, they arise, arise, and gather together, so they are called name and form dependent consciousness.
云何名色緣六處？	Why is it called the six bases of color?
謂有一類，為寒所逼希求於暖，得好暖故，便起身中暖俱大種。	It is said that there is a kind of person who is forced by the cold and desires warmth. When he gets the warmth, he gets warm and gets a lot of warmth.
此中若暖若暖俱大種，名為色；	Among them, if it is warm or if it is warm, both are large, and it is called color;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
由此名色，眼耳鼻舌身及意根皆得增長，是名名色緣六處。	From this, name and form, eyes, ears, nose, tongue, body, and mind will all grow. These are the six bases of name, name, and form.
為熱所逼希求於冷，應知亦爾。	If you are forced by the heat and hope for the cold, you should know this.
復有一類，為飢所逼希求於食，得好食故，便起身中食俱大種。	There is another type who is driven by hunger and longs for food. When he gets good food, he gets up and eats a lot of food.
此中若食若食俱大種，名為色；	Among them, if there are many kinds of food, they are called form;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
由此名色六根增長，是名名色緣六處。	From this, the six faculties of name, name, and form grow, which are the six bases of name, name, and form.
復有一類，為渴所逼希求於飲，得好飲故，便起身中飲俱大種。	There is another type who is driven by thirst and longs for a drink. When he gets a good drink, he gets up and drinks.
此中若飲若飲俱大種，名為色；	Among them, if you drink, if you drink, there is a big species, which is called color;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
由此名色六根增長，是名名色緣六處。	From this, the six faculties of name, name, and form grow, which are the six bases of name, name, and form.
復有一類，勞倦所逼希求止息、按摩睡眠，由遂意故，便起身中彼俱大種。	There is also a category of people who are driven by fatigue and want to rest and massage themselves to sleep. Due to their own will, they get up, which is a big problem.
此中若按摩等、若彼俱大種，名為色；	If there are massages, etc., if they are both large, they are called forms;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
由此名色六根增上，是名名色緣六處。	From this, the six faculties of name, name, and form are increased, which is the six bases of name, name, and form.
復有一類，於盛熱時熱渴所逼，入清涼池恣意飲浴，便起身中彼俱大種。	There is also a kind of person who, when he is very hot, is driven by thirst and goes into a cool pool to drink and bathe as much as he wants, then he gets up and suffers from the disease.
此中若清冷水、若彼俱大種，名為色；	If there is clear cold water here, if there are both large species, they are called form;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
由此名色六根增長，是名名色緣六處。	From this, the six faculties of name, name, and form grow, which are the six bases of name, name, and form.
復次《教誨頗勒窶那經》中佛作是說：	Again, the Buddha said in the "Teaching Pole Phorna Sutra":
頗勒窶那！識為食故，後有生起。	Pole Tuna! Consciousness is food, so it arises later.
此識云何？	What does this knowledge mean?
謂健達縛。	It's called Jiandafu.
廣說乃至與羯剌藍自體和合。	Guangshuo even harmonizes with the Jie Lalan self.
此羯剌藍自體和合，名為色；	This Jie La Lan self-combination is called color;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
爾時非理作意俱生名色為緣，母胎藏中六根生起，是名名色緣六處。	At that time, the irrational thoughts and thoughts both arise in name and form as conditions, and the six roots arise in the mother's womb, which are the six places of name, name, and form.
復次《教誨莎底經》中佛作是說：	Again, the Buddha’s writings in the Sutra of Teachings of Shady said:
三事和合入母胎藏，廣說乃至此識無間入母胎藏。	The harmony of the three things enters the mother's womb store, and it is widely said that this consciousness enters the mother's womb store without interruption.
此所託胎，名為色；	This support is called color;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
爾時非理作意俱生名色為緣，母胎藏中六根生起，是名名色緣六處。	At that time, the irrational thoughts and thoughts both arise in name and form as conditions, and the six roots arise in the mother's womb, which are the six places of name, name, and form.
復有一類，由貪瞋癡纏縛心故，造身語意三種惡行。	There is also a category where greed, anger, and delusion bind the mind, causing three kinds of evil deeds of body, speech, and mind.
此中身語惡行，名為色；	The evil deeds of body, speech, and behavior here are called color;
意惡行，名為名。	The name of evil deeds is name.
由此惡行名色為緣，身壞命終墮於地獄六根生起，是名名色緣六處。	From this, evil deeds, name, and form are the conditions, and the body is destroyed and eventually falls into hell. The six roots arise. This is the six bases of name, name, and form.
如說地獄，傍生、鬼界應知亦爾。	If we talk about hell, we should know about the realm of living beings and ghosts.
復有一類，於人趣樂繫心希求，因此希求造能感人趣身語意妙行。	There is another category, which is based on the desire of the heart for people's pleasure, so it is the desire to create wonderful actions that can move people's pleasure, body, speech, and mind.
此中身語妙行，名為色；	The wonderful actions of body, speech, and behavior in this are called form;
意妙行，名為名。	Wonderful thoughts and actions are called names.
由此妙行名色為緣，身壞命終生於人趣六根生起，是名名色緣六處。	From this, the wonderful conduct, name, and form are the conditions, and the body's destruction and life will arise in the six sense organs of human life. These are the six bases of name, name, and form.
如說人趣，四大王眾天乃至他化自在天應知亦爾。	If we talk about human beings, the four great kings, all the heavens, and even the other-transformed heavens should know it.
復有一類，於梵眾天繫心希求，因此希求勤修加行，離欲惡不善法乃至初靜慮具足住。	There is another type of person who has a heartfelt desire in the Brahma gods, so he hopes to practice diligently and practice, to be free from desires, evil and unwholesome dharmas, and even to be able to remain calm and meditative for the first time.
於此定中，諸身律儀、語律儀、命清淨，名為色；	In this concentration, all body rhythms, speech rhythms, and life are pure, and they are called form;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
由此為緣，身壞命終生梵眾天眾同分中六根生起，是名名色緣六處。	As a result, the six roots arise in the body, body, and body are destroyed and all the gods and gods share the same fate throughout life. These are the six bases of name, name, and form.
如說梵眾天，梵輔天乃至非想非非想處天，隨其所應當知亦爾。	For example, it is said that the Brahma heavens, the Brahma auxiliary heavens, and even the non-thinking and non-non-thinking heavens should be understood as they go.
是名名色緣六處。	This is the six bases of name, name, and form.
如是六處，名色為緣、名色為依、名色為建立故，起等起、生等生、聚集出現，故名名色緣六處。	In these six places, name and form are the conditions, name and form are the support, and name and form are the establishment. Therefore, they arise, arise, and gather together, so they are called the six places of name and form.
說一切有部法蘊足論卷第十一	Volume 11 of the Sarvastivada Dharma Gandha Sutra
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#【經文資訊】大正新脩大藏經第 26 冊 No.	#[Scripture Information] Taisho Newly Revised Tripitaka Volume 26 No.
1537 阿毘達磨法蘊足論	1537 Abhidhamma Dharma-Gandha Sutra
#【版本記錄】發行日期：	#[Version Record] Release date:
2023-12，最後更新：	2023-12, last updated:
44939	44939
#【編輯說明】本資料庫由財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯	#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
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阿毘達磨法蘊足論卷第十二	Abhidhamma Dharma-Gandha Sutra Volume 12
尊者大目乾連造	Venerable Mahamougal Lianzao
三藏法師玄奘奉　詔譯	Translated by the imperial edict of Tripitaka master Xuanzang
緣起品第二十一之餘	Yuanqipin No. 21
云何名色緣觸？	What is the name of color-dependent contact?
謂眼及色為緣生眼識，三和合故生觸。	It is said that the eye and color are conditioned to produce eye consciousness, and the combination of the three causes contact.
此中眼及色，名為色；	Here the eyes and color are called form;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
如是名色為緣生眼觸，是名名色為緣觸。	Such name and form are the conditions for eye-contact, and such name and form are conditions for contact.
乃至意及法為緣生意識，三和合故生觸。	Even the mind and the Dharma are the conditioned consciousness, and the harmony of the three creates contact.
此中諸意識所了色，名為色；	The colors perceived by all consciousnesses are called colors;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
如是名色為緣生意觸，是名名色緣觸。	Such name, name, and form are the conditions for contact. This is the name, name, and form.
復次《教誨頗勒窶那經》中佛作是說：	Again, the Buddha said in the "Teaching Pole Phorna Sutra":
頗勒窶那！識為食故，後有生起。	Pole Tuna! Consciousness is food, so it arises later.
此識云何？	What does this knowledge mean?
謂健達縛。	It's called Jiandafu.
廣說乃至與羯剌藍自體和合。	Guangshuo even harmonizes with the Jie Lalan self.
此羯剌藍自體和合，名為色；	This Jie La Lan self-combination is called color;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
爾時非理作意俱生名色為緣，母胎藏中諸觸生起，是名名色緣觸。	At that time, irrational thoughts and thoughts arise together with name and form as conditions, and all kinds of contact arise in the mother's womb, which are the conditions of name, name, and form.
復次《教誨莎底經》中佛作是說：	Again, the Buddha’s writings in the Sutra of Teachings of Shady said:
三事和合入母胎藏，廣說乃至此識無間入母胎藏。	The harmony of the three things enters the mother's womb store, and it is widely said that this consciousness enters the mother's womb store without interruption.
此所託胎，名為色；	This support is called color;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
爾時非理作意俱生名色為緣，母胎藏中諸觸生起，是名名色緣六處。	At that time, irrational thoughts and thoughts arise together with name and form as conditions, and all kinds of contact arise in the mother's womb. These are the six places of name, name, and form.
復有一類，由貪瞋癡纏縛心故，造身語意三種惡行。	There is also a category where greed, anger, and delusion bind the mind, causing three kinds of evil deeds of body, speech, and mind.
此中身語惡行，名為色；	The evil deeds of body, speech, and behavior here are called color;
意惡行，名為名。	Intention of evil deeds is called name.
由此惡行名色為緣，身壞命終墮於地獄諸觸生起，是名名色緣觸。	From this, bad deeds, name, and form are the conditions, and the body will be destroyed and eventually fall into hell. All kinds of contact arise. This is the name, name, and form.
如說地獄，傍生、鬼界應知亦爾。	If we talk about hell, we should know about the realm of living beings and ghosts.
復有一類，於人趣樂繫心希求，因此希求。	There is another type of person who desires the pleasure of others, and therefore desires it.
造能感人趣身語意妙行。	Create wonderful deeds of body, speech and mind that can move people.
此中身語妙行，名為色；	The wonderful actions of body, speech, and behavior in this are called form;
意妙行，名為名。	Wonderful thoughts and actions are called names.
由此妙行名色為緣，身壞命終生於人趣諸觸生起，是名名色緣觸。	From this, the name, name, and form are the conditions for the wonderful conduct, and the body and body are destroyed and all kinds of contact arise in the human realm throughout life. This is the name, name, and form.
如說人趣，四大王眾天乃至他化自在天應知亦爾。	If we talk about human beings, the four great kings, all the heavens, and even the other-transformed heavens should know it.
復有一類，於梵眾天繫心悕求，因此悕求勤修加行，離欲惡不善法乃至初靜慮具足住。	There is another kind of people who are determined to seek in the Brahma heavens. Therefore, they are determined to practice diligently and practice, to be free from desires, evil and unwholesome dharmas, and to attain the first level of tranquility and meditation.
於此定中，諸身律儀、語律儀、命清淨，名為色；	In this concentration, all body rhythms, speech rhythms, and life are pure, and they are called form;
即彼所生受想行識，名為名。	That is, the feelings, thoughts, actions, and consciousness that arise are called names.
由此為緣，身壞命終生梵眾天眾同分中諸觸生起，是名名色緣觸。	This is the condition, the body will be destroyed and all the contacts will arise in the Brahma, gods and gods throughout the life. This is the name, name, form and condition of contact.
如說梵眾天，梵輔天乃至非想非非想天，隨其所應當知亦爾。	For example, it is said that the Brahma heavens, the Brahma auxiliary heavens, and even the non-thinking and non-thinking heavens should be understood as they go.
復次《大因緣經》中尊者慶喜問佛：	Again in the Mahakarma Sutra, the Venerable asked the Buddha in joy:
「諸觸為有緣不？」	Are all contacts destined?
佛言：	Buddha said:
「有緣，此謂名色。	"There is a predestined relationship, this is called name and form.
廣說乃至若依止此相施設名身。	Speak widely and even rely on this aspect to establish your name and body.
此相若無，為可施設增語觸不？」	If this appearance does not exist, is it possible to add words and touches to the facilities? "
「不也。	"No.
世尊！」「若依止此相施設色身。	World Honored One! "If you rely on this aspect to create a physical body."
此相若無為，可施設有對觸不？」	If this appearance is inaction, can there be any corresponding contact? "
「不也。	"No.
世尊！」「若名色身都無所有，為可施設有諸觸不？」	World Honored One! "If there is nothing in name, form, or body, how can we give without any contact?"
「不也。	"No.
世尊！」「是故慶喜！諸觸皆以名色為緣，是名名色緣觸。」	World Honored One! "So rejoice! All contact is conditioned by name and form. This is name, name and form-conditioned contact."
如是諸觸，名色為緣、名色為依、名色為建立故，起等起、生等生、聚集出現，故名名色緣觸。	Such contact, name and form are the conditions, name and form are the support, name and form are the establishment, so they arise, arise, and gather together, so they are called name and form-dependent contact.
云何六處緣觸？	Why are there six conditions of contact?
謂眼及色為緣生眼識，三和合故生觸，乃至意及法為緣生意識，三和合故生觸，是名六處緣觸。	It is said that the eyes and form are the conditioned eye consciousness, and the combination of the three causes contact. Even the mind and the law are the conditioned consciousness, and the combination of the three causes contact. This is called the six bases of contact.
復次眼及色為緣生眼識，三和合故生觸。	The eyes and colors are conditioned to produce eye consciousness, and the combination of the three causes contact.
此中眼為內緣，色為外緣生眼觸。	Here the eye is the inner edge, and form is the outer edge that produces eye contact.
乃至意及法為緣生意識，三和合故生觸，此中意為內緣，法為外緣生意觸。	As a result, mind and dharma are conditioned consciousness, and the combination of the three causes contact, in which mind is the inner condition and dharma is the outer condition and contact.
是名六處緣觸。	This is called the six bases of conditioned contact.
復次眼及色為緣生眼識，三和合故生觸。	The eyes and colors are conditioned to produce eye consciousness, and the combination of the three causes contact.
此中眼觸，以眼色眼識為緣，乃至意及法為緣生意識，三和合故生觸。	In this eye contact, eyes, color, eyes and consciousness are the conditions, and even mind and dharma are the conditions for consciousness. The combination of the three causes contact.
此中意觸，以意法意識為緣，是名六處緣觸。	This mental contact is conditioned by the consciousness of mind and law, which is called the six bases of conditioned contact.
復次眼及色為緣生眼識，三和合故生觸。	The eyes and colors are conditioned to produce eye consciousness, and the combination of the three causes contact.
此中眼、色、眼識皆非是觸，由三和合而有觸生。	Here, eyes, form, and eye-consciousness are not contact, and contact arises from the combination of the three.
乃至意及法為緣生意識，三和合故生觸。	Even the mind and the Dharma are the conditioned consciousness, and the harmony of the three creates contact.
此中意、法、意識皆非是觸，由三和合而有觸生。	The mind, the Dharma, and the consciousness are not contact, but contact arises from the combination of the three.
是名六處緣觸。	This is called the six bases of conditioned contact.
如是諸觸，六處為緣、六處為依、六處為建立故、起等起、生等生、聚集出現，故名六處緣觸。	Such contact has six places as conditions, six places as support, and six places as establishment. Therefore, they arise, arise, and gather together, so they are called six places of dependent contact.
云何觸緣受？	How can I feel it?
謂眼及色為緣生眼識，三和合故生觸，觸為緣生受。	It is said that eyes and colors are conditioned eye consciousness, and the combination of the three causes contact, and contact is conditioned feeling.
乃至意及法為緣生意識，三和合故生觸，觸為緣故生受。	As a result, the mind and the Dharma are the conditioned consciousness, the harmony of the three causes contact, and the contact is the conditioned feeling.
是名觸緣受。	This is called conditioned feeling.
復次眼及色為緣生眼識，三和合故生觸，或順樂受、或順苦受、或順不苦不樂受，順樂受觸為緣生樂受、順苦受觸為緣生苦受、順不苦不樂受觸為緣生不苦不樂受。	Secondly, the eyes and colors are conditioned eye consciousness, and the combination of the three causes contact, either pleasant feeling, painful feeling, or neither painful nor pleasant feeling. The pleasant feeling is conditioned to pleasant feeling, and the painful feeling is conditioned. Painful and non-pleasant feelings are caused by conditions, and non-painful and non-pleasant feelings are caused by conditions.
乃至意及法為緣生意識，三和合故生觸，或順樂受、或順苦受、或順不苦不樂受，順樂受觸為緣生樂受、順苦受觸為緣生苦受、順不苦不樂受觸為緣生不苦不樂受，是名觸緣受。	Even the mind and the Dharma are conditioned consciousness, and the combination of the three causes contact, either pleasant feeling, painful feeling, or neither painful nor pleasant feeling. The pleasant feeling is conditioned pleasant feeling, and the painful feeling is conditioned. Painful feeling, agreeable neither-painful-nor-pleasant feeling, nor contact-conditioned feeling, are neither-painful nor-pleasant feeling, which is called contact-conditioned feeling.
復次如契經說，尊者慶喜告瞿史羅長者言：	Again, as the Deed Sutra says, the Venerable celebrated his joy and told the elder Qu Shiluo:
眼界、色界、眼識界，自體各別，順樂受二為緣生眼識，三和合故生觸，名順樂受觸，此順樂受觸為緣生樂受。	The world of vision, the world of form, and the world of sight and consciousness are all different in themselves. The second of pleasant and pleasant feelings is the condition of the eye-consciousness. The combination of the three creates contact, which is called the pleasant and pleasant feeling. This pleasant feeling of pleasant feeling is the condition of the pleasant feeling.
順苦受二為緣生眼識，三和合故生觸，名順苦受觸，此順苦受觸為緣生苦受。	The second of the painful feeling is the condition of the eye consciousness, and the combination of the three causes the contact, which is called the painful feeling of the condition. This painful feeling of the condition is the painful feeling of the condition.
順不苦不樂受二為緣生眼識，三和合故生觸，名順不苦不樂受觸，此順不苦不樂受觸為緣生不苦不樂受。	The second, non-painful and non-pleasant feeling is the conditioned sight consciousness, and the combination of the three causes contact, which is called the non-painful and non-pleasant feeling.
餘五三界，廣說亦爾，是名觸緣受。	The remaining five and three realms are widely said to be called contact-conditioning.
復次《大因緣經》中尊者慶喜問佛：	Again in the Mahakarma Sutra, the Venerable asked the Buddha in joy:
「諸受為有緣不？」	Are all feelings predestined?
佛言：	Buddha said:
「有緣，此緣謂觸。	"There is a predestined relationship, and this condition is called contact.
廣說乃至若無眼觸，為有眼觸為緣，生內樂受苦受不苦不樂受不？」	It is widely said that even if there is no eye-contact, because there is eye-contact as a condition, will you be born with inner happiness, suffering, suffering, and neither pain nor happiness? "
「不也。	"No.
世尊！」「乃至若無意觸，為有意觸為緣，生內樂受苦受不苦不樂受不？」	World Honored One! "Even if you don't touch it unintentionally, if you touch it intentionally as a condition, you will be born with inner happiness, suffering, and neither pain nor pleasure, can you bear it?"
「不也。	"No.
世尊！」「若全無觸，為可施設有諸受不？」	World Honored One! "If there is no contact at all, how can we give without receiving anything?"
「不也。	"No.
世尊！」「是故慶喜！諸受無不以觸為緣，是名觸緣受。」	World Honored One! "So rejoice! All feelings are conditioned by contact. This is called contact-dependent feeling."
如是諸受，觸為緣、觸為依、觸為建立故、起等起、生等生、聚集出現，故名觸緣受。	Such feelings are called contact-dependent feelings because contact is the condition, contact is the support, and contact is the establishment. They arise, arise, and gather together.
云何受緣愛？	How can I be loved by fate?
謂眼及色為緣生眼識，三和合故生觸，觸為緣故生受，受為緣故生愛。	It is said that eyes and forms are the cause of eye consciousness, the combination of the three is the cause of contact, contact is the cause of feeling, and feeling is the cause of love.
乃至意及法為緣生意識，三和合故生觸，觸為緣故生受，受為緣生愛。	Even the mind and the Dharma are conditioned consciousness, the harmony of the three is the cause of contact, the contact is the cause of feeling, and the feeling is the cause of love.
是名受緣愛。	It's called love.
復次眼味受為緣故，數復於眼隨順而住。	The taste and taste of the eyes are experienced multiple times as a result, and they stay with the eyes multiple times.
由隨順故，數復於眼起貪等貪，執藏防護堅著愛染。	Because of obedience, greed and greed arise in the eyes many times, and attachment is stored, protected, and attached to love.
乃至意味受為緣故，數復於意隨順而住。	It even means that the feeling is the reason, and it lives in harmony with the mind.
由隨順故，數復於意起貪等貪，執藏防護堅著愛染。	Due to obedience, greed and greed arise in the mind many times, and attachment, protection, and love are attached to it.
是名受緣愛。	It's called love.
復次《取蘊經》中佛作是說：	Again, the Buddha’s writings in the Sutra:
苾芻當知，我於色味已審尋思。	Bi Chu should know that I have pondered over the color and taste.
諸有於色，或已起味、或今起味，我以正慧審見審知。	Everything has a taste, whether it has a taste, or it has a taste now, I will judge it with correct wisdom and see it.
彼以色味受為緣故，數復於色隨順而住。	He takes the experience of form and taste as his reason, and lives in harmony with form.
由隨順故，數復於色起貪等貪，執藏防護堅著愛染。	Due to obedience, greed and other greed arise in color, and attachment, protection, and attachment are attached to love.
乃至我於識味以審尋思。	So that I can recognize the taste and examine it.
諸有於識，或已起味、或今起味，我以正慧審見審知。	Whether there is a taste in consciousness, or a taste has arisen now, I will examine and understand it with correct wisdom.
彼以識味，受為緣故，數復於識隨順而住。	He takes consciousness of taste and feeling as the reason, and he lives in harmony with consciousness several times.
由隨順故，數復於識起貪等貪，執藏防護堅著愛染，是名受緣愛。	Due to obedience, greed and greed arise in consciousness many times, and attachment, protection, and adhesion are attached to love. This is called love for receiving conditions.
復次《取蘊經》中世尊又說：	Again in the Sutra of Collection of Aggregates, the World-Honored One said:
苾芻當知，若諸色中都無味者，有情不應於色起染。	You should know that if all forms are tasteless, sentient beings should not be stained by the forms.
以諸色中非都無味，是故有情於色起染。	Since all forms are tasteless, sentient beings are tainted by forms.
彼以色味受為緣故，數復於色隨順而住。	He takes the experience of form and taste as his reason, and lives in harmony with form.
由隨順故，數復於色起貪等貪，執藏防護堅著愛染。	Due to obedience, greed and other greed arise in color, and attachment, protection, and attachment are attached to love.
乃至若諸識中都無味者，有情不應於識起染。	Even if there is no taste in all consciousness, sentient beings should not be tainted in consciousness.
以諸識中非都無味，是故有情於識起染。	Since all consciousnesses are tasteless, sentient beings are tainted in consciousness.
彼以識味受為緣故，數復於識隨順而住。	Because of the feeling of consciousness and taste, he lives in harmony with consciousness.
由隨順故起貪等貪，執藏防護堅著愛染，是名受緣愛。	Greed arises from obedience, and attachment, protection, and adhesion are attached to love. This is called the love of receiving conditions.
復次《六處經》中佛作是說：	Again, the Buddha said in the Six Paths Sutra:
苾芻當知，我於眼味，已審尋思。	Bi Cu should know that I have pondered the taste with my eyes.
諸有於眼，或已起味、或今起味，我以正慧審見審知。	Whatever is present in the eyes, whether it has already tasted, or whether it has tasted now, I will examine and understand with correct wisdom.
彼以眼味受為緣故，數復於眼隨順而住。	Because of the taste and taste of the eyes, he lives in the eyes several times.
由隨順故，數復於眼起貪等貪，執藏防護堅著愛染。	Because of obedience, greed and greed arise in the eyes many times, and attachment is stored, protected, and attached to love.
乃至我於意味，已審尋思。	Even I have thought deeply about the meaning.
諸有於意，或已起味、或今起味，我以正慧審見審知。	Everything has a taste in my mind, whether it has already started to taste, or it has started to taste now, I will judge it with correct wisdom and see it.
彼以意味，受為緣故，數復於意隨順而住。	He takes meaning and feeling as the reason, and lives in harmony with his mind.
由隨順故，數復於意起貪等貪，執藏防護堅著愛染，是名受緣愛。	Due to obedience, greed and greed arise in the mind many times, and attachment, protection, and adhesion are attached to love. This is called receiving conditioned love.
復次《六處經》中世尊又說：	Again in the "Six Paths Sutra" the Buddha said:
苾芻當知，若諸眼中都無味者，有情不應於眼起染。	You should know that if there is no taste in your eyes, sentient beings should not have stains in their eyes.
以諸眼中非都無味，是故有情於眼起染。	Not all eyes are tasteless, so sentient beings have stains in their eyes.
彼以眼味受為緣故，數復於眼隨順而住。	Because of the taste and taste of the eyes, he lives in the eyes several times.
由隨順故，數復於眼起貪等貪，執藏防護堅著愛染。	Because of obedience, greed and greed arise in the eyes many times, and attachment is stored, protected, and attached to love.
乃至若諸意中都無味者，有情不應於意起染。	Even if all thoughts are tasteless, sentient beings should not be tainted by the thoughts.
以諸意中非都無味，是故有情於意起味。	Since all thoughts are tasteless, sentient beings give rise to taste in thoughts.
彼以意味受為緣故，數復於意隨順而住。	Because of the feeling of the mind, he lives in harmony with the mind.
由隨順故，數復於意起貪等貪，執藏防護堅著愛染，是名受緣愛。	Due to obedience, greed and greed arise in the mind many times, and attachment, protection, and adhesion are attached to love. This is called receiving conditioned love.
復次《六處經》中世尊復說：	Again in the Six Paths Sutra, the World-Honored One said:
苾芻當知，我於色味，已審尋思。	You should know that I have pondered over color and taste.
諸有於色，或已起味、或今起味、我以正慧審見審知。	Everything has a taste, or it has a taste, or it has a taste now, I will judge it with correct wisdom.
彼以色味受為緣故、數復於色隨順而住。	He takes the feeling of form and taste as the reason, and lives in harmony with form.
由隨順故、數復於色起貪等貪、執藏防護堅著愛染。	Due to obedience, greed and other greed arise in color, and attachment, protection, and attachment are attached to love.
乃至我於法味，已審尋思。	Even I have pondered over the taste of the Dharma.
諸有於法，或已起味、或今起味，我以正慧審見審知。	Whatever exists in the Dharma may have already arisen or may arise now. I will examine and understand it with correct wisdom.
彼以法味受為緣故，數復於法隨順而住。	Taking the taste of the Dharma as his reason, he lived in obedience to the Dharma several times.
由隨順故，數復於法起貪等貪，執藏防護堅著愛染，是名受緣愛。	Due to obedience, greed and greed arise in the Dharma many times, and attachment, protection, and attachment are adhered to and attached to. This is called receiving conditioned love.
復次《六處經》中世尊又說：	Again in the "Six Paths Sutra" the Buddha said:
苾芻當知，若諸色中都無味者，有情不應於色起染。	You should know that if all forms are tasteless, sentient beings should not be stained by the forms.
以諸色中非都無味，是故有情於色起染。	Since all forms are tasteless, sentient beings are tainted by forms.
彼以色味受為緣故，數復於色隨順而住。	He takes the experience of form and taste as his reason, and lives in harmony with form.
由隨順故，數復於色起貪等貪，執藏防護堅著愛染。	Due to obedience, greed and other greed arise in color, and attachment, protection, and attachment are attached to love.
乃至若諸法中都無味者，有情不應於法起染。	Even if all dharmas are tasteless, sentient beings should not be tainted by dharmas.
以諸法中非都無味，是故有情於法起染。	Since all dharmas are not tasteless, sentient beings are tainted by dharmas.
彼以法味受為緣故，數復於法隨順而住。	Taking the taste of the Dharma as his reason, he lived in obedience to the Dharma several times.
由隨順故，數復於法起貪等貪，執藏防護堅著愛染，是名受緣愛。	Due to obedience, greed and greed arise in the Dharma many times, and attachment, protection, and attachment are adhered to and attached to. This is called receiving conditioned love.
復次佛為大名離呫毘說：	Again the Buddha said for the great name Li Xianpi:
大名當知，若色一向是苦非樂、非樂所隨、非樂喜受之所纏執，應無有情為求樂故，於諸色中起貪起染、煩惱纏縛。	The great master should know that if form is always suffering and not pleasant, not the accompaniment of happiness, and not the entanglement and attachment of pleasant feelings, then there should be no sentient beings seeking happiness, who will be stained by greed and entangled with troubles in various forms.
大名！以色非一向苦，彼亦是樂、是樂所隨、是樂喜受之所纏執，故有有情為求樂故，於諸色中起貪起染、煩惱纏縛。	Great name! Since form is not always painful, it is also joy, it is the accompaniment of joy, and it is the entanglement and attachment of joy and pleasure. Therefore, in order to seek happiness, there are sentient beings who arise from greed and defilement and are entangled with troubles in various forms.
彼以色味受為緣故，數復於色隨順而住。	He takes the experience of form and taste as his reason, and lives in harmony with form.
由隨順故，數復於色起貪等貪，執藏防護堅著愛染。	Due to obedience, greed and other greed arise in color, and attachment, protection, and attachment are attached to love.
乃至若識一向是苦非樂，非樂所隨、非樂喜受之所纏執，應無有情為求樂故，於諸色中起貪起染、煩惱纏縛。	Even if the consciousness has always been suffering and not happiness, not accompanied by happiness, and not entangled in pleasant feelings, there should be no sentient beings seeking happiness, and they will be stained by greed and entangled in troubles in various forms.
大名！以識非一向苦，彼亦是樂、是樂所隨、是樂喜受之所纏執，故有有情為求樂故，於諸識中起貪起染、煩惱纏縛。	Great name! Consciousness is not always suffering, it is also happiness, it is the accompaniment of happiness, and it is the entanglement and attachment of pleasure and pleasure. Therefore, in order to seek happiness, there are sentient beings who arise from greed and defilement and are entangled with troubles in all consciousnesses.
彼以識味受為緣故，數復於識隨順而住。	Because of the feeling of consciousness and taste, he lives in harmony with consciousness.
由隨順故，數復於識起貪等貪，執藏防護堅著愛染，是名受緣愛。	Due to obedience, greed and greed arise in consciousness many times, and attachment, protection, and adhesion are attached to love. This is called love for receiving conditions.
復次《滿月經》中佛作是說：	The Buddha's writing in "Full Menstruation" says:
苾芻當知，色為緣故，起樂生喜，是名色味。	You should know that color is the cause of joy and joy, which is called color and taste.
彼以色味，受為緣故，數復於色隨順而住。	He takes form, taste, and feeling as his cause, and lives in harmony with form.
由隨順故，數復於色起貪等貪，執藏防護堅著愛染。	Due to obedience, greed and other greed arise in color, and attachment, protection, and attachment are attached to love.
乃至識為緣故，起樂生喜，是名識味。	To the extent that consciousness is the reason, joy arises and joy is born, which is called consciousness and taste.
彼以識味，受為緣故，數復於識隨順而住。	He takes consciousness of taste and feeling as the reason, and he lives in harmony with consciousness several times.
由隨順故起貪等貪，執藏防護堅著愛染，是名受緣愛。	Greed arises from obedience, and attachment, protection, and adhesion are attached to love. This is called love.
復次《大因緣經》中佛告慶喜：	Again, in the Mahakarma Sutra, the Buddha told us to celebrate:
「愛為緣故求，求為緣故得，得為緣故集，集為緣故著，著為緣故貪，貪為緣故慳，慳為緣故攝受，攝受為緣故防護，因防護故，執持刀仗、鬪訟諍競、諂詐虛誑，生無量種惡不善法。」	Love seeks for the sake of seeking, seeking for the sake of gaining, gaining for the sake of gathering, gathering for the sake of holding, grasping for the sake of greed, greed for the sake of saving, saving for the sake of taking, taking for the sake of protection, for the sake of protection, holding the sword Fighting, litigation, slander, flattery and falsehood produce countless evil and unwholesome dharma.
佛告慶喜：	The Buddha said to celebrate:
「執持刀仗、鬪訟諍競、諂詐虛誑，生無量種惡不善法，皆因防護。	"Holding swords and swords, filing lawsuits and quarrels, flattering and deceitful, and countless evil and unwholesome dharmas arise, all because of protection.
防護為緣，有如是事。	Protection is the condition, and this is what happens.
防護若無，有此事不？」	If there is no protection, is this a problem? "
阿難陀曰：	Ananda said:
「不也。	"No.
世尊！」「是故執持刀仗等事，防護為由緒、防護為因、防護為集、防護為緣而得生起。	World Honored One! "That's why when holding a sword or a stick, protection arises as a result of thread, protection as a cause, protection as a collection, and protection as a condition."
如是防護，因於攝受。	Such protection is due to ingestion.
攝受為緣，而有防護。	Taking in is the condition, and there is protection.
攝受若無，有防護不？」	If there is no absorption, is there any protection? "
「不也。	"No.
世尊！」「是故防護，攝受為由緒、攝受為因、攝受為集、攝受為緣而得生起。	World Honored One! "That's why protection arises by taking in the feeling as the origin, taking in the feeling as the cause, taking in the feeling as the collection, and taking in the feeling as the condition."
廣說乃至如是諸求皆因於愛，愛為緣故而有諸求。	It is widely said that all the pursuits are due to love, and love is the reason for all the pursuits.
此愛若無，為有求不？」	If there is no such love, why should I ask for it? "
「不也。	"No.
世尊！」「是故諸求，愛為由緒、愛為其因、愛為其集、愛為其緣而得生起。	World Honored One! "Therefore, all pursuits arise from love as its origin, love as its cause, love as its collection, and love as its condition."
慶喜當知，愛有二種：	When celebrating, you should know that there are two kinds of love:
一者欲愛；	One desires love;
二者有愛。	There is love between the two.
此二種愛，依受而有。	These two kinds of love depend on feeling.
受若無者，二愛亦無，是名受緣愛。」	If there is no feeling, the two kinds of love are also nonexistent. This is called the love of feeling. "
如是諸愛，受為緣、受為依、受為建立故，起等起、生等生、聚集出現，故名受緣愛。	Such all kinds of love, because feeling is the condition, feeling is the support, and feeling is the establishment, they arise, arise, and appear together, so they are called feeling-conditional love.
云何愛緣取？	How can love be obtained?
謂彼初生，說名為愛。	Call him a new born, and call him love.
愛增盛位，轉名為取。	If love increases the position, change the name to take it.
此復如何？	How about this reply?
謂如有一，於諸欲境繫心觀察，起欲貪纏。	It is said that there is a person who focuses his mind on observing various desires, and becomes entangled in desire and greed.
彼從此纏復起餘纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。	From then on, it becomes entangled again and again, increasing and increasing, sharpening and sharpening, and perfecting and perfecting.
前所起纏，說名為愛；	The entanglement caused by the past is called love;
後所起纏，轉名為取，是名愛緣取。	Later, the entanglement was renamed as Qi, which is called Aiyuanqi.
復如有一，於諸色境或無色境，繫心觀察，起色貪纏或無色貪纏。	Again, there is a situation where, in various forms or colorless states, when one observes with the mind, craving for form or formlessness arises.
彼從此纏，復起餘纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。	From then on, it becomes entangled, and then becomes entangled again, increasing and increasing, sharp and sharp, and perfect and perfect.
前所起纏，說名為愛；	The entanglement caused by the past is called love;
後所起纏，轉名為取，是名愛緣取。	Later, the entanglement was renamed as Qi, which is called Aiyuanqi.
復次《險坑經》中佛作是說：	Again, the Buddha’s writings in the Sutra of Dangerous Pit say:
吾為汝等諸苾芻眾，宣說簡擇諸蘊法要，謂四念住、四正勝、四神足、五根、五力、七等覺支、八支聖道。	For you, all the monks, I proclaim the essentials of the Dharma in a simplified way, namely the Four Mindfulness-Absences, the Four Perfect Victories, the Four Divine Footfalls, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eight-fold Noble Path.
如是宣說簡擇諸蘊正法要時，而有一類懷愚癡者，於我所說不住猛利信愛恭敬，彼遲證得無上漏盡。	When I proclaim the essentials of the Dharma of simply choosing all the aggregates, there is a group of people who are ignorant and deluded. They cannot keep strong faith, love and respect in what I say, and they will be late to realize the supreme cessation of outflows.
復有一類懷聰叡者，於我所說能住猛利信愛恭敬，彼速證得無上漏盡。	There is also a kind of wise and wise person who can abide by what I have said to be powerful, trusting, loving and respectful, and he will quickly realize the supreme cessation of outflows.
復有一類，於我所說色蘊法中等隨觀我，此能觀行，以誰為緣、用誰為集、是誰種類、從誰而生？	There is another kind, who observes me in the medium of the form-aggregate and the dharmas I have mentioned. This person is able to observe the actions. Who is the condition, whom is the set, whose kind, and from whom are they born?
謂無明觸所生諸受為緣生愛，此所生行以彼為緣、用彼為集、是彼種類、從彼而生。	It is said that all the feelings arising from ignorance of contact are the conditions of love, and the actions that arise have that as the condition, use that as the collection, are of that kind, and arise from that.
此能生愛，以誰為緣、用誰為集、是誰種類、從誰而生？	This can give rise to love, with whom is it bound, with whom is it gathered, whose kind is it, and from whom is it born?
謂無明觸所生諸受，此所生愛以受為緣、用受為集、是受種類、從受而生。	It is said that all kinds of feelings arise from ignorance of contact. The love that arises is based on feelings and uses feelings as a collection. This is the type of feeling and arises from feelings.
此能生受，以誰為緣、用誰為集、是誰種類、從誰而生？	Who is the condition for this ability to give rise to, who is its source, whose species is it, and who does it originate from?
謂無明觸。	It's called ignorance.
此所生受，以觸為緣、用觸為集、是觸種類、從觸而生。	The feeling that arises has contact as its condition and contact as its collection. It is the type of contact and arises from contact.
此能生觸，以誰為緣、用誰為集、是誰種類、從誰而生？	This can give rise to contact, with whom is it the condition, with whom is it gathered, whose species is it, and from whom does it arise?
謂六處。	It's called six places.
此所生觸，以六處為緣、用六處為集、是六處種類、從六處而生。	The contact that arises has the six bases as the condition and the six bases as the collection. It is a type of the six bases and arises from the six bases.
如是六處，無常有為、是所造作、從眾緣生。	Such six places are impermanent and conditioned, they are created and arise from various conditions.
如是觸、受、愛、能觀行，亦無常有為、是所造作、從眾緣生。	Such contact, feeling, love, and observation are also impermanent and conditioned. They are created and arise from various conditions.
此等隨觀色為我者，是有身見現所起纏。	Those who observe the form as me are caused by the appearance of the body.
彼從此纏，復起餘纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。	From then on, it becomes entangled, and then becomes entangled again, increasing and increasing, sharp and sharp, and perfect and perfect.
前所起纏，說名為愛；	The entanglement caused by the past is called love;
後所起纏，轉名為取，是名愛緣取。	Later, the entanglement was renamed as Qi, which is called Aiyuanqi.
有不於色等隨觀我而等隨觀我，有諸色有不等隨觀我，有諸色而等隨觀色是我所，有不等隨觀色是我所而等隨觀我在色中，有不等隨觀我在色中而等隨觀受想行識為我，有不等隨觀受想行識為我而等隨觀我有受想行識，有不等隨觀我有受想行識而等隨觀受想行識是我所，有不等隨觀受想行識是我所而等隨觀我在受想行識中，有不等隨觀我在受想行識中而起疑惑，有不起疑惑而起有見、無有見，有不起有見、無有見而不離我慢。	There are forms that are not equal to me, but they are me. They are me. There are forms that are not equal, but they are me. There are forms that are not equal to me. There are forms that are me. There are forms that are not equal, but they are me. In the form, there is not the same as me in the color, but there is no waiting to follow the feeling, thinking, and consciousness as me. Observe that I have feelings, thoughts, and consciousness, and wait and observe that feeling, thought, and consciousness are my place. Observe that I have feelings, thoughts, and consciousness. There are unequal perceptions. Doubts arise from feelings, thoughts, and consciousness; doubts arise from the presence or absence of doubts, and there are views or no views; there are no views or views without being arrogant.
故由等隨觀我及我所而起我慢。	Therefore, self-arrogance arises from waiting to observe myself and what I am doing.
此我慢行，以誰為緣、用誰為集、是誰種類、從誰而生？	As I move slowly, who is my destiny, whom I use as my collection, whose species I am, and who I am born from?
謂無明觸所生諸受為緣生愛。	It is said that all feelings arising from ignorance and contact are conditioned and love arises.
此所生行，以彼為緣、用彼為集、是彼種類、從彼而生。	The behavior that arises from this has that as its condition, uses that as its collection, is of that kind, and arises from that.
廣說乃至如是六處，無常有為、是所造作、從眾緣生。	It is widely said that these six places are impermanent and conditioned, and they are created and arise from all kinds of conditions.
如是觸、受、愛、我慢、行，亦無常有為、是所造作、從眾緣生。	Such contact, feeling, love, self-conceit, and actions are also impermanent and conditioned. They are created and arise from various conditions.
如是我慢，是有身見所起慢纏。	If I am arrogant, it is the arrogance that arises from the view of the body.
彼從此纏，復起餘纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。	From then on, it becomes entangled, and then becomes entangled again, increasing and increasing, sharp and sharp, and perfect and perfect.
前所起纏，說名為愛；	The entanglement caused by the past is called love;
後所起纏，轉名為取，是名愛緣取。	Later, the entanglement was renamed as Qi, which is called Aiyuanqi.
復次有執世間常、或無常、或亦常亦無常、或非常非無常。	Again, there is the belief that the world is permanent, or impermanent, or both permanent and impermanent, or very and very impermanent.
執世間有邊、或無邊、或亦有邊亦無邊、或非有邊非無邊。	The world is bounded, or boundless, or both bounded and boundless, or neither bounded nor boundless.
執命者即身、執命者異身。	The person who carries out the order is the same body, and the person who carries out the order has a different body.
執如來死後是有、或非有、或亦有亦非有、或非有非非有。	After death, the Tathagata insists on existence or non-existence, or both existence and non-existence, or neither existence nor non-existence.
皆是邊執見現所起纏。	They are all caused by the attachment to seeing and appearing on the side.
彼從此纏，復起餘纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。	From then on, it becomes entangled, and then becomes entangled again, increasing and increasing, sharp and sharp, and perfect and perfect.
前所起纏，說名為愛；	The entanglement caused by the past is called love;
後所起纏，轉名為取，是名愛緣取。	Later, the entanglement was renamed as Qi, which is called Aiyuanqi.
復次有執世尊非如來、應、正等覺乃至非天人師。	Again, there are those who insist that the World-Honored One is not Tathagata, Ying, Zhengtong Enlightenment or even a teacher of gods and humans.
執佛正法非善說、現見乃至非智者內證。	Holding on to the Buddha's true teachings is not a good explanation, a present view, or even a wise person's internal realization.
執佛弟子非具足妙行乃至非隨法行。	A disciple of the Buddha does not possess wonderful practices or even follows the Dharma.
或執無苦無集無滅無道。	Or clinging to the belief that there is no suffering, no cessation, no cessation, and no path.
或執無一切行無常、無一切法無我、無涅槃寂靜。	Or insist on the absence of all actions and impermanence, the absence of all laws and self, and the absence of Nirvana and silence.
皆是邪見現所起纏。	They are all caused by wrong views.
彼從此纏，復起餘纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。	From then on, it becomes entangled, and then becomes entangled again, increasing and increasing, sharp and sharp, and perfect and perfect.
前所起纏，說名為愛；	The entanglement caused by the past is called love;
後所起纏，轉名為取，是名愛緣取。	Later, the entanglement was renamed as Qi, which is called Aiyuanqi.
復次有執世間是常，此實餘迷謬。	It is common in the world to have attachments again and again, but this fact is more than a little misleading.
或是無常，乃至如來死後非有非非有，此實餘迷謬。	Or it is impermanent, and even the Tathagata has neither existence nor non-existence after death. This reality is still misleading.
皆是見取現所起纏。	They are all caused by seeing and taking the present.
彼從此纏，復起餘纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。	From then on, it becomes entangled, and then becomes entangled again, increasing and increasing, sharp and sharp, and perfect and perfect.
前所起纏，說名為愛；	The entanglement caused by the past is called love;
後所起纏，轉名為取，是名愛緣取。	Later, the entanglement was renamed as Qi, which is called Aiyuanqi.
復次有起戒取、或起禁取、或起戒禁取，謂此戒此禁此戒禁，能清淨、能解脫、能出離、能超苦樂至超苦樂處。	Again, there is the initiation of precepts, or the initiation of prohibitions, or the initiation of precepts and prohibitions. It is said that this precept, this prohibition, this precept can purify, can liberate, can escape, and can transcend suffering and happiness to the place of transcending suffering and happiness.
皆是戒禁取現所起纏。	They are all caused by the prohibition and taking the present.
彼從此纏，復起餘纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。	From this entanglement, there will be more entanglements, increasing and increasing, sharp and sharp, and perfect and perfect.
前所起纏，說名為愛；	The entanglement I caused in the past is called love;
後所起纏，轉名為取，是名愛緣取。	Later, the entanglement was renamed as Qi, which is called Aiyuanqi.
復次有於世尊而起猶預，為是如來應正等覺、為非如來應正等覺？	Again and again, the World Honored One has arisen. Is this the Tathagata who should be fully enlightened, or is it not the Tathagata who should be fully enlightened?
乃至為是天人師、為非天人師？	Or is it a master of heaven and man or not?
於佛正法而起猶預，為是善說現見、為非善說現見？	It is a premonition that the Buddha's true Dharma arises. Why is he good at explaining the present view, and why is he not good at explaining the present view?
乃至為是智者內證、為非智者內證？	Or is it the internal realization of a wise person or the internal realization of an unwise person?
於佛弟子而起猶預，為是具足妙行、為非具足妙行？	As for the disciples of the Buddha, I have already predicted that they are capable of wonderful conduct and are not capable of wonderful conduct?
乃至為是隨法行、為非隨法行？	Do you even want to follow the Dharma or not?
於四聖諦而起猶預，為是苦、為非苦？	It arises from the Four Noble Truths. Is this suffering or not suffering?
乃至為是道、為非道？	Is it right or wrong?
於三法印而起猶預，為一切行無常、為非一切行無常？	It arises from the Three Dharma Seals. Is it because all actions are impermanent and non-all actions are impermanent?
為一切法無我、為非一切法無我？	Why is there no self for all dharmas, and no self for all dharma that is not?
為涅槃寂靜、為非涅槃寂靜？	Is it the silence of Nirvana or the silence of non-Nirvana?
此皆是疑現所起纏。	These are all caused by doubts.
彼從此纏，復起餘纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。	From then on, it becomes entangled, and then becomes entangled again, increasing and increasing, sharp and sharp, and perfect and perfect.
前所起纏，說名為愛；	The entanglement caused by the past is called love;
後所起纏，轉名為取，是名愛緣取。	Later, the entanglement was renamed as Qi, which is called Aiyuanqi.
復次一切四取，皆以愛為緣、用愛為集、是愛種類、從愛而生。	Again, all the four graspings are based on love, use love as the basis, are the kind of love, and are born from love.
何等四取？	What kind of four things?
一、欲取；	1. Desire;
二、見取；	2. See and take;
三、戒禁取；	3. Abstain from taking;
四、我語取。	4. I take my words.
云何欲取？	Why do you want to take it?
謂欲界繫，除諸見，餘結縛隨眠隨煩惱纏，是名欲取。	It is called the desire realm, except for all views, the remaining knots, sleep, and troubles are entangled. This is called desire.
云何見取？	Where can I find it?
謂有身見、邊執見、邪見、見取。	It is said that there are body views, side views, wrong views and grasping views.
如是四見，是名見取。	Such four views are called view taking.
云何戒禁取？	Why is it forbidden to take it?
謂有一類，取戒取禁取戒禁，為能清淨、能解脫、能出離、能超苦樂至超苦樂處，是名戒禁取。	It is said that there is a kind of precepts and restraints, which can be purified, liberated, renounced, and can transcend suffering and happiness to a place beyond suffering and happiness. This is called abstinence and restraint.
云何我語取？	Where can I find my words?
謂色無色界繫，除諸見，餘結縛隨眠隨煩惱纏，是名我語取。	It is said that form is a formless realm, except for all views, and the remaining knots, sleep, and troubles are entangled. This is called my speech.
復次《大因緣經》中尊者慶喜問佛：	Again in the Mahakarma Sutra, the Venerable asked the Buddha in joy:
「諸取為有緣不？」	Are all the things you take into consideration predestined?
佛言：	Buddha said:
「有緣，此緣謂愛。	"There is a destiny, and this destiny is called love.
廣說乃至若全無愛，為可施設有諸取不？」	It is widely said that if there is no love at all, how can we give without taking anything? "
「不也。	"No.
世尊！」「是故慶喜！諸取皆以愛為其緣，是名愛緣取。」	World Honored One! "So rejoice! All acquisitions are based on love. This is called love-conditioned acquisition."
如是諸取，愛為緣、愛為依、愛為建立故，起等起、生等生、聚集出現，故名愛緣取。	In this way, love is the condition, love is the support, and love is the establishment. Therefore, they arise, arise, and gather together, so they are called love-dependent grasping.
云何取緣有？	Why is it so?
謂取為緣施設多有，謂佛或說三界五蘊名有，或說能感後有業名有，或說生分五蘊名有，云何說三界五蘊名有。	It is said that there are many existences that are taken as conditions. It is said that the Buddha may say that the five aggregates of the three realms are named existence, or that the karma that can be felt after the realization is named existence, or that the five aggregates of birth are named existence. How can it be said that the five aggregates of the three realms are named existence.
如說三有，謂欲有、色有、無色有。	For example, when talking about the three existences, it means the existence of desire, the existence of form, and the existence of formlessness.
云何說能感後有業名有？	Why is it said that there is a name for being able to feel something?
如世尊告阿難陀言：	As the World-Honored One told Ananda:
若業能感後有名有。	If the karma can be felt, there will be a name.
云何說生分五蘊名有？	How can we say that the five aggregates of life and existence have names?
如世尊告頗勒窶那：	As the World-Honored One told Pole Thunna:
識為食故，後有生起。	Consciousness is food, so it arises later.
復次《大因緣經》中尊者慶喜問佛：	Again in the Mahakarma Sutra, the Venerable asked the Buddha in joy:
「諸有為有緣不？」	Is everything destined to happen?
佛言：	Buddha said:
「有緣，此緣謂取。	"There is a predestined relationship, and this predestined relationship is called taking.
廣說乃至若全無取，為可施設有諸有不？」	It is widely said that even if there is nothing to take, is there anything that can be given? "
「不也。	"No.
世尊！」「是故慶喜！諸有皆以取為其緣，是名取緣有。」	World Honored One! "That's why I'm so happy! All things are dependent on taking. This is called taking and dependent existence."
如是諸有，取為緣、取為依、取為建立故，起等起、生等生、聚集出現，故名取緣有。	Such beings, taking as a condition, taking as a basis, taking as a foundation, arise, arise, arise, gather and appear, so they are called dependent beings.
云何有緣生？	How come there is fate?
謂有一類，由貪瞋癡纏縛心故，造身語意三種惡行。	It is said that there is a kind of person who creates three kinds of evil deeds of body, speech and mind due to greed, anger and delusion that entangle the mind.
此三惡行，說名業有。	These three evil deeds are called famous karma.
由此因緣，身壞命終墮於地獄。	Due to this cause and condition, the body will be destroyed and life will eventually fall into hell.
於彼諸生等生、趣入出現，蘊得、界得、處得，諸蘊生命根起，說名生。	In those births and other births, the interests enter and appear, the aggregates, realms, and locations are obtained, and the life root of all aggregates arises, which is said to be the birth of name.
此生緣有故起，是名有緣生。	This life arises for a reason, which is called being born by reason.
如說地獄，傍生、鬼界應知亦爾。	If we talk about hell, we should know about the realm of living beings and ghosts.
復有一類，於人趣樂繫心希求，彼作是念：	There is another kind of person who has a deep desire for human pleasure, and he thinks like this:
「願我當生人趣同分，與諸人眾同受快樂。」	May I share the destiny of human beings when I am born, and may I share happiness with everyone.
因此希求，造能感人趣身語意妙行。	Therefore, I hope to create wonderful deeds of body, speech, and mind that can move people.
此三妙行說名業有。	These three wonderful deeds say that there are famous karma.
由此因緣，身壞命終生於人趣眾同分中，於彼諸生等生乃至命根起，說名生。	Due to this cause and condition, the body will be destroyed and the life will be shared among the human beings throughout the whole life. In those lives, etc., and even the root of life, it is said that the name is born.
此生緣有故起，是名有緣生。	This life arises for a reason, which is called being born by reason.
如說人趣，四大王眾天乃至他化自在天應知亦爾。	If we talk about human beings, the four great kings, all the heavens, and even the other-transformed heavens should know it.
復有一類，於梵眾天繫心希求，彼作是念：	There is another kind of people who have longing in mind for the Brahma gods, and they think like this:
「願我當生梵眾天眾同分中。」	May I be reborn among all Brahma gods and gods.
因此希求勤脩加行，離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住。	Therefore, I hope to practice diligently and practice more, to be free from desires and evil and unwholesome dharma, to seek and serve, to be free from birth and joy, and to dwell in the first level of tranquility and consideration.
於此定中，諸身律儀、語律儀、命清淨，說名業有。	In this concentration, all the laws of body, speech, and life are pure, and the name and karma are said to exist.
由此因緣，身壞命終生梵眾天眾同分中，於彼諸生等生乃至命根起，說名生。	Due to this cause and condition, the body will be destroyed and the gods will be part of the Brahma and the heavens for the rest of their lives. In those lives and even the root of life, it is said that the name is born.
此生緣有故起，是名有緣生。	This life arises for a reason, which is called being born by reason.
如說梵眾天，梵輔天乃至廣果天應知亦爾。	If we talk about Brahma heavens, Brahma-auxiliary heavens and even Guangguo heavens, we should know this.
復有一類，於無想天繫心希求，彼作是念：	There is another kind of person who in the non-thinking world has longing in his heart, and he thinks like this:
「願我當生無想天眾同分中。」	May I be reborn without thoughts and be among the gods.
因此希求勤脩加行，思惟諸想是麁苦障，思惟無想是靜妙離。	Therefore, I hope to practice diligently, think about all thoughts as obstacles to suffering, and think about no thoughts as tranquility and wonderful separation.
由此思惟，能滅諸想安住無想。	By contemplating this, one can eliminate all thoughts and remain free from thoughts.
彼諸想滅住無想時，名無想定。	When all thoughts cease and there is no thought, it is called concentration without thought.
入此定時，諸身律儀、語律儀、命清淨說名業有。	When entering this samadhi, all the laws of body, speech, and life will be pure and clear, and the name and deeds will exist.
由此因緣，身壞命終生無想天眾同分中，於彼諸生等生乃至命根起，說名生。	Due to this cause and condition, the body will be destroyed and life will be without thought for the rest of the life. Among the heavenly beings, all the lives and other lives and even the root of life will be called birth.
此生緣有故起，是名有緣生。	This life arises for a reason, which is called being born by reason.
復有一類，於空無邊處天繫心希求，彼作是念：	There is another kind of person who has longing in his heart in the boundless sky, and he thinks like this:
「願我當生空無邊處天眾同分中。」	May I be reborn in a place of boundless emptiness and be shared by all the heavens.
因此希求勤修加行，超諸色想滅有對想，不思惟種種想入無邊空，空無邊處具足住。	Therefore, I hope to practice diligently and practice so that I can transcend all forms of thoughts and have corresponding thoughts. I don’t think about all kinds of thoughts and enter the boundless space. I can abide in the boundless space.
於此定中，諸思等思現前等思已思當思、思性思類、造心意業，說名業有。	In this concentration, all thoughts and other thoughts appear, such thoughts have been thought and should be thought, the nature of thought, the category, the mind and the karma are created, and the name karma is said to exist.
由此因緣，身壞命終生空無邊處眾同分中，於彼諸生等生乃至命根起，說名生。	Due to this cause and condition, the body will be destroyed and the life will be empty and boundless for the whole life. In the common distribution of all kinds of lives, and even the root of life, it is said that the name is born.
此生緣有故起，是名有緣生。	This life arises for a reason, which is called being born by reason.
如說空無邊處，乃至非想非非想處應知亦爾。	It should be understood that it is said that there is no limit to the place of emptiness, even the place where there is neither thought nor non-thought.
復次《大因緣經》中尊者慶喜問佛：	Again in the Mahakarma Sutra, the Venerable asked the Buddha in joy:
「諸生為有緣不？」	Are all lives destined for each other?
佛言：	Buddha said:
「有緣，此緣謂有。	"There is a fate, this fate is called existence.
廣說乃至若無業有，魚鳥蛇蝎、那伽、藥叉、部多、食香諸天人等、無足二足多足異類，彼彼有情於彼彼聚生等生等，為得有不？」	It is widely said that even if there is no karma, fish, birds, snakes, scorpions, naga, yakshas, tribes, gods and humans who eat incense, etc., have no legs, two legs, many legs, and other kinds of beings, are these sentient beings gathered in this and that, and so on, is there any gain? "
「不也。	"No.
世尊！」「若全無有，為可施設有諸生不？」	World Honored One! "If there is nothing at all, how can there be any existence for giving?"
「不也。	"No.
世尊！」「是故慶喜！諸生皆以有為其緣，是名有緣生。」	World Honored One! "So rejoice! All lives are conditioned by existence. This is called conditioned birth."
如是諸生，有為緣、有為依、有為建立故，起等起、生等生、聚集出現，故名有緣生。	Such births are conditioned, dependent, and established, so they arise, arise, and appear together, so they are called conditioned births.
云何生緣老死，謂彼彼有情，即於彼彼有情聚中諸生等生、趣入出現，蘊得、界得、處得，諸蘊生命根起，說名生。	How can we say that there are sentient beings due to the condition of aging and death? That is to say, in the collection of sentient beings, all kinds of births and interests come into existence, the aggregates, realms, and places are acquired, and the roots of life of all aggregates arise.
髮落髮白、皮緩面皺、身曲背僂、喘息逾急、扶杖而行、肢體斑黑、衰退闇鈍、根熟變壞，諸行故敗朽壞羸損，說名老。	Hair loss and whitening, slow skin and wrinkled face, stooped body and back, excessive breathing, walking with a stick, dark spots on the limbs, recession and dullness, mature and bad roots, and all the behaviors are corrupted, decayed and damaged, which is said to be old.
彼彼有情，即於彼彼諸有情聚，移轉壞沒、退失別離、壽暖識滅、命根不轉、諸蘊破壞、夭喪殞逝，說名死。	Those sentient beings, that is, those sentient beings gathered there, are transferred and destroyed, retreated, lost and separated, the life-warming consciousness is extinguished, the life root does not turn around, the aggregates are destroyed, and they die in infancy, this is called death.
如是老死，緣生故起，是名生緣老死。	Such aging and death arise due to birth, which is called birth and death.
復次《大因緣經》中尊者慶喜問佛：	Again in the Mahakarma Sutra, the Venerable asked the Buddha in joy:
「老死為有緣不？」	Isn't old age and death a fate?
佛言：	Buddha said:
「有緣，此緣謂生。	"There is a predestined relationship, and this predestined relationship is called birth.
廣說乃至若無有生，魚鳥蛇蝎、那伽、藥叉、部多、食香諸天人等、無足二足多足異類，彼彼有情於彼彼聚所有老死，為得有不？」	It is widely said that if there is no living being, fish, bird, snake, scorpion, naga, yaksha, tribe, food, incense, gods and humans, etc., no legs, two legs, many legs, different species, those and that sentient beings will gather in that and that, all will age and die, is there any gain? "
「不也。	"No.
世尊！」「若全無生，為可施設有老死不？」	World Honored One! "If there is no life at all, how can we give birth to old age and death?"
「不也。	"No.
世尊！」「是故慶喜！老死皆以生為其緣，是名生緣老死。」	World Honored One! "That's why I'm so happy! Ageing and death all depend on life. This is called life and death."
如是老死，生為緣、生為依、生為建立故，起等起、生等生、聚集出現，故名生緣老死。	In this way, birth is the condition, birth is the dependence, and birth is the establishment. Therefore, birth, birth, birth, and death gather together, so it is called birth and death.
云何發生愁歎苦憂擾惱？	How come there is sorrow, sigh, sorrow and trouble?
謂有一類，或因父母兄弟姊妹師友死故、或因親族滅亡都盡、或因財位一切喪失，便發自身猛利剛獷切心奪命辛楚苦受。	It is said that there is a type of people who, either because of the death of their parents, brothers, sisters, mentors or friends, because of the death of all their relatives, or because of the loss of all their wealth and status, they become violent, strong-willed, ruthless, life-threatening, and suffer hardships.
彼於爾時，心熱等熱、內熱遍熱，便發於愁已愁當愁，心中愁箭，說名愁。	At that time, the heart is hot and the internal heat is all over the place, and then the person is worried about being worried, and the heart is worried about arrows, which is called worry.
復有一類，或因父母兄弟姊妹師友死等，便發自身猛利剛獷切心奪命辛楚苦受。	There is also a type of person who, perhaps because of the death of his parents, brothers, sisters, teachers, friends, etc., develops his own fierceness, stubbornness, heart-wrenching, life-threatening, and suffers hardships.
彼於爾時，心熱等熱、內熱遍熱，便發於愁已愁當愁，心中愁箭。	At that time, the heart is hot and the internal heat is all over the place, and then the person is worried and has become worried, and the heart is filled with sorrow.
由此緣故，而傷歎言：	For this reason, I sighed sadly:
「苦哉苦哉！我父我母廣說乃至我財我位，如何一旦忽至於此？」	It's so hard! My father and my mother have always talked about me and my wealth and status. How could I suddenly end up like this?
其中所有傷怨言詞種種語業，說名歎。	Among them are all kinds of words and deeds of hurt and complaint, including names and sighs.
五識相應不平等受，說名苦。	The five senses correspond to unequal feelings, which is called suffering.
意識相應不平等受，說名憂。	Consciousness corresponds to unequal reception, which is called name worry.
諸心擾惱、已擾惱、當擾惱、擾惱性、擾惱類，說名擾惱。	All mental disturbances, already disturbed, should be disturbed, disturbed nature, disturbed types are called disturbed.
於老死位，發生如是種種愁歎苦憂擾惱。	In the position of old age and death, all kinds of sorrows, sighs, sorrows and annoyances occur.
云何如是便集純大苦蘊？	How can one collect the great aggregate of suffering in this way?
謂於如是老死位中，積集一類大災、大橫具、大過患、眾苦蘊聚。	It is said that in such a position of old age and death, a kind of great disasters, great misfortunes, great faults, and all kinds of suffering accumulate.
復次無明苦蘊為緣，起行苦蘊。	Again, the suffering aggregate of ignorance is the condition, and the suffering aggregate of formation arises.
行苦蘊為緣，起識苦蘊。	The suffering aggregate of formation is the condition, and the awareness of suffering aggregate arises.
識苦蘊為緣，起名色苦蘊。	Recognize the suffering aggregate as the condition, and give name to the suffering aggregate of form.
名色苦蘊為緣，起六處苦蘊。	The suffering aggregates of name and form are the conditions that give rise to the six bases of suffering.
六處苦蘊為緣，起觸苦蘊。	The six bases of suffering are the conditions for causing contact with the suffering aggregates.
觸苦蘊為緣，起受苦蘊。	Touching the aggregate of suffering is the condition, and the aggregate of suffering arises.
受苦蘊為緣，起愛苦蘊。	The suffering aggregate is the condition, and the suffering aggregate of love arises.
愛苦蘊為緣，起取苦蘊。	Love the aggregate of suffering is the condition, and arise from the aggregate of suffering.
取苦蘊為緣，起有苦蘊。	Taking suffering as a condition, suffering arises.
有苦蘊為緣，起生苦蘊。	There is suffering as a condition, and suffering arises.
生苦蘊為緣，起老死苦蘊。	The suffering aggregate of birth and death is the condition, and the suffering aggregate of old age and death arises.
由老死故，發生種種愁歎苦憂擾惱苦蘊，故總說言如是便集純大苦蘊。	Due to old age and death, all kinds of sorrows, sighs, anxieties, worries, and troubles arise, so I always say that by saying this, I will collect the great aggregate of suffering.
說一切有部法蘊足論卷第十二	Volume 12 of the Samasarvastivada Dharma Gandha Sutra

22 – 法蘊足論後序 Preface to the Theory of Dharma Yunzu

法蘊足論後序	Preface to the Theory of Dharma Yunzu
沙門靖邁製	Shaman Jingmai system
法蘊足論者，蓋阿毘達磨之權輿、一切有部之洪源也。	Those who comment on the sufficiency of the Dharma Aggregate are the source of Abhidharma’s authority and the source of Sarvastivada.
無上等覺入室之神足摩訶目乾連之所製矣。	The Supreme Enlightenment enters the room and is controlled by the Mahamuganlian.
鏡六通之妙慧、晣三達之智明，桴金鼓於大千、聲玉螺於百億，摘藏海之奇玩、鳩教山之勝珍，欲使天鏡常懸、法幢永樹，眾邪息蕃蘺之望、諸子騁遊戲之歡，而為此論也。	The wonderful wisdom of the six branches of the mirror, the wisdom of the three branches of the sun, the sound of golden drums in the thousands, the sound of jade conchs in the tens of billions, the wonders of the sea, the treasures of the Jiujiao Mountain, I want to make the heavenly mirror always hang, and the Dharma banner last forever. The tree is the hope of all evil spirits and weeds, and the joy of all the people playing games, and this is why it is discussed.
是以佛泥越後百有餘年，疊啟五分之殊、解開二九之異，雖各擅連城之貴、俱稱照乘之珍，唯一切有部卓乎逈秀，若妙高之處宏海、猶朗月之冠眾星者，豈不以本弘基永者歟！至如八種揵度鶩徽於發智之場、五百應真馳譽於廣說之苑，斯皆挹此涓波、分斯片玉，遂得駕群部而高蹈、接天衢而布武。	Therefore, for more than a hundred years after the Buddha's clay eclipse, the differences of five points were stacked up and the differences of twenty-nine points were solved. Although each was good at linking the nobleness of the city and all were regarded as the treasures of the Zhaoyuan, the only one was outstanding and beautiful, as if it were a wonderful high one. Those who are in the vast sea, the bright moon and the crown of all the stars, wouldn't they be the ones who are based on the foundation and are eternal? For example, the eight kinds of Kudu duck emblems are in the field of wisdom, and the five hundred Yingzhen are famous in the garden of Guangshuo. They all ride on this trickling wave, divide them into pieces of jade, and then ride on the crowd to dance high and connect to the thoroughfare of heaven to spread. Wu.
是知登崑閬者，必培塿於眾山；	This is the knowledge that those who climb Kunlang must be trained in the mountains;
游溟渤者，亦㘭塘於群澍。	Those who travel to Mingbo are also swimming in the pond.
諒其然矣！矧乎順正理以析疑、顯真宗以剖惑，莫不鏡此彝倫、鑒斯洪範，故使耆德婆藪、屈我眾賢，上坐幽宗見負弘致者也。	Forgive it! If you follow the correct principles to resolve doubts, and show the true sect to resolve doubts, you should all reflect on this Yilun and Si Hong model. Therefore, you can make the virtuous Posou and all the sages sit in the Youzong to see those who are responsible for Hongzhi.
題稱阿毘達磨者，形二藏以簡殊也。	The title of Abhidharma is simple and unique.
一切有部者，對十七以標異也。	All those who have their own divisions are different from the seventeenth.
法蘊足者，顯此論之勝名也。	If the Dharma is sufficient, the reputation of this theory will be revealed.
能持自性、軌範稱法，法有積集崇聚為蘊。	Being able to maintain one's own nature and standard is called Dharma, and Dharma is accumulated and worshiped as a collection.
此論攸宗法聚三七，皆與對法為依，故目之為足。	This discussion of Youzongfa gathers three or seven chapters, all of which are based on the opposite method, so the purpose is sufficient.
三藏玄奘法師，以　皇唐顯慶四年九月十四日，奉　詔於大慈恩寺弘法苑譯訖。	Master Xuanzang of Tripitaka completed the translation in the Propaganda Garden of Daci'en Temple on September 14th, the fourth year of Emperor Xianqing's reign in the Tang Dynasty.
大慈恩寺沙門釋光筆受，靖邁飾文。	The Buddhist monk of Daci'en Temple received the light-emitting pen and decorated it with Jingmai's inscriptions.